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“If we trace out what we behold and experience through the language of logic, we are doing science; if we show it in forms whose interrelationships are not accessible to our conscious thought but are intuitively recognized as meaningful, we are doing art. Common to both is the devotion to something beyond the personal, removed from the arbitrary.” - Albert Einstein
Following in his father's footsteps as a displaced warrior is Nig Heke, the eldest son, who becomes a member of the Brown Fist gang. While Maori warriors of the past fought with honor, even tending to their wounded enemies in an effort to ensure they could continue to fight, these Brown Fist modern day warriors have no such code of ethics. Instead they threaten their neighborhood with unprovoked violence, even going so far as to kick a woman in the face. As Nig poignantly reflects, "The dream'd turned to a nightmare" (Pg.153).
After becoming a Brown Fist, Nig has his face tattooed like his Maori warrior ancestors. He gets his tattoo done with a tattoo gun, rather than in the traditional Maori method of chiseling it on. Nig has a dream one night in which he asks men with detailed face tattoos if they are his Maori ancestors. They answer:
'No. We are not of your cowardly blood, for we know you are knowing fear. We are warriors'... Nig gestured frantically towards his face, his new tattoos just like theirs and freshly swollen from doing... Their tattooed faces were deeply etched, while his manhood markings were but lightly marked (Pgs. 182-183).
In this passage, Duff reflects upon the difference between the Maori warriors of the past and the recent Maori gangs. The "deeply etched" tattoos were chiseled in, often taking several weeks or even months to do, symbolizing the deep honor, responsibility and work that went into becoming a warrior. The Brown Fists and other gangs were "lightly marked," both literally and figuratively. The tattoos took less time, pain, and investment to have done.
The Functions of Poverty
First, the existence of poverty ensures that society's "dirty work" will be done. Every society has such work: physically dirty or dangerous, temporary, dead-end and underpaid, undignified and menial jobs. Society can fill these jobs by paying higher wages than for "clean" work, or it can force people who have no other choice to do the dirty work - and at low wages. In America, poverty functions to provide a low-wage labor pool that is willing - or rather, unable to be unwilling - to perform dirty work at low cost. Indeed, this function of the poor is so important that in some Southern states, welfare payments have been cut off during the summer months when the poor are needed to work in the fields. Moreover, much of the debate about the Negative Income Tax and the Family Assistance Plan [welfare programs] has concerned their impact on the work incentive, by which is actually meant the incentive of the poor to do the needed dirty work if the wages therefrom are no larger than the income grant. Many economic activities that involve dirty work depend on the poor for their existence: restaurants, hospitals, parts of the garment industry, and "truck farming," among others, could not persist in their present form without the poor.
Second, because the poor are required to work at low wages, they subsidize a variety of economic activities that benefit the affluent. For example, domestics subsidize the upper middle and upper classes, making life easier for their employers and freeing affluent women for a variety of professional, cultural, civic and partying activities. Similarly, because the poor pay a higher proportion of their income in property and sales taxes, among others, they subsidize many state and local governmental services that benefit more affluent groups. In addition, the poor support innovation in medical practice as patients in teaching and research hospitals and as guinea pigs in medical experiments.
Third, poverty creates jobs for a number of occupations and professions that serve or "service" the poor, or protect the rest of society from them. As already noted, penology would be minuscule without the poor, as would the police. Other activities and groups that flourish because of the existence of poverty are the numbers game, the sale of heroin and cheap wines and liquors, Pentecostal ministers, faith healers, prostitutes, pawn shops, and the peacetime army, which recruits its enlisted men mainly from among the poor.
Fourth, the poor buy goods others do not want and thus prolong the economic usefulness of such goods - day-old bread, fruit and vegetables that otherwise would have to be thrown out, secondhand clothes, and deteriorating automobiles and buildings. They also provide incomes for doctors, lawyers, teachers, and others who are too old, poorly trained or incompetent to attract more affluent clients.
In addition to economic functions, the poor perform a number of social functions:
Fifth, the poor can be identified and punished as alleged or real deviants in order to uphold the legitimacy of conventional norms. To justify the desirability of hard work, thrift, honesty, and monogamy, for example, the defenders of these norms must be able to find people who can be accused of being lazy, spendthrift, dishonest, and promiscuous. Although there is some evidence that the poor are about as moral and law-abiding as anyone else, they are more likely than middle-class transgressors to be caught and punished when they participate in deviant acts. Moreover, they lack the political and cultural power to correct the stereotypes that other people hold of them and thus continue to be thought of as lazy, spendthrift, etc., by those who need living proof that moral deviance does not pay.
Sixth, and conversely, the poor offer vicarious participation to the rest of the population in the uninhibited sexual, alcoholic, and narcotic behavior in which they are alleged to participate and which, being freed from the constraints of affluence, they are often thought to enjoy more than the middle classes. Thus many people, some social scientists included, believe that the poor not only are more given to uninhibited behavior (which may be true, although it is often motivated by despair more than by lack of inhibition) but derive more pleasure from it than affluent people (which research by Lee Rainwater, Walter Miller and others shows to be patently untrue). However, whether the poor actually have more sex and enjoy it more is irrelevant; so long as middle-class people believe this to be true, they can participate in it vicariously when instances are reported in factual or fictional form.
Seventh, the poor also serve a direct cultural function when culture created by or for them is adopted by the more affluent. The rich often collect artifacts from extinct folk cultures of poor people; and almost all Americans listen to the blues, Negro spirituals, and country music, which originated among the Southern poor. Recently they have enjoyed the rock styles that were born, like the Beatles, in the slums, and in the last year, poetry written by ghetto children has become popular in literary circles. The poor also serve as culture heroes, particularly, of course, to the Left; but the hobo, the cowboy, the hipster, and the mythical prostitute with a heart of gold have performed this function for a variety of groups.
Eighth, poverty helps to guarantee the status of those who are not poor. In every hierarchical society, someone has to be at the bottom; but in American society, in which social mobility is an important goal for many and people need to know where they stand, the poor function as a reliable and relatively permanent measuring rod for status comparisons. This is particularly true for the working class, whose politics is influenced by the need to maintain status distinctions between themselves and the poor, much as the aristocracy must find ways of distinguishing itself from the nouveaux riches.
Ninth, the poor also aid the upward mobility of groups just above them in the class hierarchy. Thus a goodly number of Americans have entered the middle class through the profits earned from the provision of goods and services in the slums, including illegal or nonrespectable ones that upper-class and upper-middle-class businessmen shun because of their low prestige. As a result, members of almost every immigrant group have financed their upward mobility by providing slum housing, entertainment, gambling, narcotics, etc., to later arrivals - most recently to Blacks and Puerto Ricans.
Tenth, the poor help to keep the aristocracy busy, thus justifying its continued existence. "Society" uses the poor as clients of settlement houses and beneficiaries of charity affairs; indeed, the aristocracy must have the poor to demonstrate its superiority over other elites who devote themselves to earning money.
Eleventh, the poor, being powerless, can be made to absorb the costs of change and growth in American society. During the nineteenth century, they did the backbreaking work that built the cities; today, they are pushed out of their neighborhoods to make room for "progress. Urban renewal projects to hold middle-class taxpayers in the city and expressways to enable suburbanites to commute downtown have typically been located in poor neighborhoods, since no other group will allow itself to be displaced. For the same reason, universities, hospitals, and civic centers also expand into land occupied by the poor. The major costs of the industrialization of agriculture have been borne by the poor, who are pushed off the land without recompense; and they have paid a large share of the human cost of the growth of American power overseas, for they have provided many of the foot soldiers for Vietnam and other wars.
Twelfth, the poor facilitate and stabilize the American political process. Because they vote and participate in politics less than other groups, the political system is often free to ignore them. Moreover, since they can rarely support Republicans, they often provide the Democrats with a captive constituency that has no other place to go. As a result, the Democrats can count on their votes, and be more responsive to voters - for example, the white working class - who might otherwise switch to the Republicans.
Thirteenth, the role of the poor in upholding conventional norms (see the fifth point, above) also has a significant political function. An economy based on the ideology of laissez faire requires a deprived population that is allegedly unwilling to work or that can be considered inferior because it must accept charity or welfare in order to survive. Not only does the alleged moral deviancy of the poor reduce the moral pressure on the present political economy to eliminate poverty but socialist alternatives can be made to look quite unattractive if those who will benefit most from them can be described as lazy, spendthrift, dishonest and promiscuous.
What I'm getting out of all of this is that it's a cult. Members live, work, and donate everything to the foundation which controls everything. The company car, the debt management, the house, everything. Everything that the foundation takes in the form of savings goes to making the foundation more profitable for those that run it.
In return for the foundation disciplining the members, the foundation gets to syphon off some of the money. If people learned to be more disciplined with their own money, whey would have the full benefit of the "free" houses, cars, and such without the foundation. (But were is the extraordinary profits of telling them that.) I once thought of running a sort of cult, when I was very young. Just because you can do it doesn't mean you should. I remember seeing pictures of Jim Jones with pictures of food that was supposedly grown in Jonestown. The food was in grocery store bags. If you promise 1000 people that you can give them the world. One of them will believe you. Jim Jones had over 700 people following him when his final pyramid came down. (Don't remember the exact numbers.) How long do you think you can keep up your scams? How many people are you going to take down with you? As many as Charles Manson? David Koresh? Are you going to have people kill themselves to join you on the other side of a comet, or will it be because your AI became God and gave some secret reason to drink the poison. |
Bibliography
Family Essay on Violence and Abuse
Violence within the family has occurred since Cain slew Abel. Infanticide is a common way people have worked to insure they had sons instead of daughters. Parricide has been done either as a means to gain financial or emotional independence or as retribution against earlier child abuse done to the murderer, as is some elder abuse. The transmission of victimization doesn't always return to the instigator, abused people often go on to abuse others.
Because of their lack of physical stature and societal power, women are the most frequent targets of severe domestic abuse. Men can be abused too, but a woman is more likely to be hospitalized because of it. Men who are guilty of woman battering are far more likely to batter children than men who don't. In fact, sexually and physically abused people are far more likely to become alcoholics after the abuse according to studies. Though it was once believed that alcohol caused the abuse, further research is showing that it is more often occurs as a coping mechanism afterwards. It is also used as a scapegoat in battering and sexual abuse. In most cases, it is obvious that the abuser has more control over their actions than they want to admit, due to the fact that they are very careful not to leave physical marks on their victims in places where they can be readily seen. The same has been found with most sexual abusers, who claim that they cannot control their urges.
Victims of rape, incest, battering and other forms on intimate abuse often go uncorrected due to victim blaming. After all, who would attack an elderly parent who had been a loving one? What parent would hit a good child? What spouse would harm their better half without a very good reason? No one deserves to be abused, though. When it is all boiled down, abuse is purely a matter of having power over another person.
I think I went cyclic in my thinking while writing this.
What We Really Miss About the 1950's - a summary
Basically, the 1950's was an island of economic and relative social stability, wedged between the war-torn 1940's and the activist 1960's. After dealing with the decades of uncertainty before it, people needed and wanted a "better way" and set about as a society to create one. Using mass media techniques, the American public was introduced to a new "traditional" family - one superior than the miserable one they were raised in, as penicillin was superior to sulfur powder in the treatment of infection. The solution was the creation of the nuclear family and the suburban lifestyle.
The author does a very good job of describing the instability that existed in the 1940's. Those of us who grew up after 1960 tend to see the 1950's as the era of traditional family values. Though history classes taught us about the Great Depression and WWII, the prevalence of old Hollywood movies and early television shows have also convinced the following generations that this was the way a family was meant to be. Like Spain sending her best warriors to bring Christianity to the New World, Hollywood only showed movies that reinforced the image of the perfect nuclear family. Visually, it is very hard to find examples of real families that existed before then. So effective was this indoctrination by mass media that its vestiges continued on in television shows like The Brady Bunch and The Cosby Show.
But perfection is what people wanted. As the author stated, they didn't want to see their own lives reflected back at them - they wanted an example to follow that would give them an alternative to the family structures of their families of origin. However, the author neglected to add the mind set created from the technological advances made during WWII. People believed that there was a solution to everything and it wasn't in the ways of the past.