In “Of Cannibals,” Michel de Montaigne asks his readers to refrain from casting aspersions on other cultures whose values differ. He argues that the term barbarianism is used to pejoratively label nations whose rituals may appear primitive, but cautions against such indulgences. He does so, by contrasting the presumptive political, social and moral leader, European civilization, with that of the newly discovered Americas. During the mid sixteenth century, many Europeans were complacent in their position of superiority, viewing non-Europeans as lesser beings, perhaps to justify their continued domination. This opinion also prevailed in Montaigne’s home country of France, despite decades of civil war and internal strife. Montaigne was deeply distressed with the blatant classism, religious hatred and intolerance that reigned in his homeland. Using this essay to highlight specific practices of the New World, Montaigne concluded that the injustices in European civilization were far greater in their level of barbarianism. One consistent source of praise for the New World inhabitants was...
To summarize the book into a few paragraphs doesn't due it the justice it deserves. The beginning details of the French and Ind...
She examines some similarities in today’s “white culture” and the historical attitude of the exploring Europeans. The Europeans, when inhabiting North America, “just moved in and said they had God on their side and the Indians weren’t much anyway but a few of them could work for them sometimes if they behaved themselves, and the rest were lined up for disposal” (377). The Europeans believed themselves superior to the Indians; any and all action – fair and unfair alike – taken against the Indians was justifiable because it helped the Europeans. Grover argues that this irresponsible approach is the basis of the white culture. White culture is simply American culture taken and modified as seen fit by white people.
American consumers think of voting as something to be done in a booth when election season comes around. In fact, voting happens with every swipe of a credit card in a supermarket, and with every drive-through window order. Every bite taken in the United States has repercussions that are socially, politically, economically, and morally based. How food is produced and where it comes from is so much more complicated than the picture of the pastured cow on the packaging seen when placing a vote. So what happens when parents are forced to make a vote for their children each and every meal? This is the dilemma that Jonathan Safran Foer is faced with, and what prompted his novel, Eating Animals. Perhaps one of the core issues explored is the American factory farm. Although it is said that factory farms are the best way to produce a large amount of food at an affordable price, I agree with Foer that government subsidized factory farms use taxpayer dollars to exploit animals to feed citizens meat produced in a way that is unsustainable, unhealthy, immoral, and wasteful. Foer also argues for vegetarianism and decreased meat consumption overall, however based on the facts it seems more logical to take baby steps such as encouraging people to buy locally grown or at least family farmed meat, rather than from the big dogs. This will encourage the government to reevaluate the way meat is produced. People eat animals, but they should do so responsibly for their own benefit.
The beginnings of colonialism, allowed Europeans to travel the world and meet different kinds of people. Their first encounter with the New World and these new peoples, created the opening ideas of inequality. These new people were called indigenous people and alien like. Europeans began to question if these people were really human and had the same intellectual capacity as Europeans did. “Alternative ideas about the origins and identities of indigenous peoples also began to appear early in the 16th century...
During the 16th and 17th centuries, when the Europeans started to come over to the new world, they discovered a society of Indians that was strikingly different to their own. To understand how different, one must first compare and contrast some of the very important differences between them, such as how the Europeans considered the Indians to be extremely primitive and basic, while, considering themselves civilized. The Europeans considered that they were model societies, and they thought that the Indians society and culture should be changed to be very similar to their own.
McShea, B. (2013). Presenting the "Poor Miserable Savage" to French Urban Elites: Commentary on North American Living Conditions in Early Jesuit Relations. Sixteenth Century Journal, 44(3), 683-711.
Coffin, Judith G., and Robert C. Stacey. "CHAPTER 18 PAGES 668-669." Western Civilizations: Their History & Their Culture. 16TH ed. Vol. 2. New York, NY: W. W. Norton &, 2008. N. pag. Print.
What values and world-views characterized the Middle Ages, such that they came to be rejected and termed “dark” by the world of the Renaissance and the Enlightenment? As Julius Evola (2010) writes, “with the en...
In the short story “An Adventure in Paris” by Guy De Maupassant an unnamed woman seeks for adventure, love, and excitement. An unnamed narrator starts to explain the inner nature and curiosity of a woman. The story transitions to the point of view of an unnamed lawyer’s wife which allows us to see her deepest desire to travel to Paris and be part of the lavishing life she has seen in the magazines. To escape her regular routine she makes a plan to go to Paris; however, her family members are only middle class and cannot help her fulfill her desire to live the life of a celebrity, fame, and fashion. Just when her trip seems to be monotonous she comes across the chance to live the life of an extravagant person. This chance happens when she meets Jean Varin, a wealthy author, in a store wanting to purchase a Japanese figurine. When Varin decides that the figurine is too expensive the lawyer’s wife steps up to buy the figurine which causes Varin to notice her. She flirtatiously invites herself into Varin’s daily activities which intrigue Varin. As the day closes she invites herself to Varin’s house and has an affair with Varin; however, she doesn’t feel she is satisfied because of his many needs. She anxiously waits till morning to come so that she can leave which only confuses Varin. When Varin asks her why she is leaving after all they have been through she states that she wanted to know what depravity felt like; however, it was not what she expected. The central idea of the story is about a woman’s psychological desire for romance, adventure, and an opulent lifestyle that leads to curiosity and the immoral act of adultery.
Throughout France in the sixteenth and seventeenth centuries majority of the population consisted of peasants who lived in rural areas across an estimated thirty thousand different villages. The lives of these peasants consisted of hard physical labour that usually took place on farms that they rented from a seigneur . “Life was a struggle to grow enough to feed families and meet obligations. Crop yields were relatively low, and the average villager did not own enough land to live comfortably on what it could produce” . This paper will cover peasant revolts in France during the sixteenth and seventeenth centuries, as well as their suppressions. Two different kinds of revolts will be looked at, tax revolts and religious revolts. The two kinds of revolts will then be compared and analysed.
In the first segment of his film series, Different but Equal, Basil Davidson sets out to disprove the fictitious and degrading assumptions about African civilization made by various Western scholars and explorers. Whether it is the notion that Africans are “savage and crude in nature” or the presumed inability of Africans to advance technologically, these stereotypes are damaging to the image and history of Africa. Although European Renaissance art depicts the races of white and black in equal dignity, there was a drastic shift of European attitudes toward Africa that placed Africans in a much lower standing than people of any other culture. The continent of Africa quickly became ravished by the inhuman slave trade and any traditional civilization
The French people were quick to blame the government for all the misfortune they possess, yet ignored the potential evil or crisis the social body was heading towards within themselves. Because of the rapid sequence of horrific events in the beginning of the French revolution, it prevented the subversive principles to be spread passes the frontiers of France, and the wars of conquest which succeeded them gave to the public mind a direction little favorable to revolutionary principles (2). French men have disgraced the religion by ‘attacking with a steady and systematic animosity, and all it is there that the weapon of ridicule has been used with the most ease and success (2). Metternich was not in support of the French
When describing native Brazilian people in his 1580 essay, “Of Cannibals,” Michel de Montaigne states, “Truly here are real savages by our standards; for either they must be thoroughly so, or we must be; there is an amazing distance between their character and ours” (158). Montaigne doesn’t always maintain this “amazing” distance, however, between savages and non-savages or between Brazilians and Europeans; he first portrays Brazilians as non-barbaric people who are not like Europeans, then as non-barbarians who best embody traditional European values, and finally as barbarians who are diametrically opposed to Europeans.
In the book Eating Animals by Jonathan Safran Foer, the author talks about, not only vegetarianism, but reveals to us what actually occurs in the factory farming system. The issue circulating in this book is whether to eat meat or not to eat meat. Foer, however, never tries to convert his reader to become vegetarians but rather to inform them with information so they can respond with better judgment. Eating meat has been a thing that majority of us engage in without question. Which is why among other reasons Foer feels compelled to share his findings about where our meat come from. Throughout the book, he gives vivid accounts of the dreadful conditions factory farmed animals endure on a daily basis. For this reason Foer urges us to take a stand against factory farming, and if we must eat meat then we must adapt humane agricultural methods for meat production.
"Cannibalism, or institutionalized anthropophagi, has been part of human culture from the earliest times. Human teeth marks in ancient human bones offer clues cannibalism was commonplace. When Christopher Columbus explored the Americas, the term cannibal was coined after the Caniba, “a ferocious group of man-eaters who lived in the Caribbean islands” (Salisbury, 2001, Brief history . . .). The idea of cannibalism in the New World evoked paranoia in Europe. Any such practice was considered demonic and sacrilegious. Cannibalism was a topic of ancient horror stories. In Greek mythology, “after Thyestes unwittingly ate the flesh of his own children, the Sun was so appalled that he turned back on his course and plunged the world into darkness” (Hodgkinson, 2001). Cannibalism has been detested throughout Western history and was declared a sin by Pope Innocent IV in the sixteenth century. Spain’s Queen Isabella “decreed that Spanish colonists could only legally enslave natives who were cannibals, giving the colonists an economic interest in making such allegations” (Salisbury). Many natives were falsely accused of cannibalism and were made inferior as a result. Although they criminalized and enslaved West Indians for cannibalism, Europeans imported mummified body parts from Egypt and consumed medicine made from them to cure various diseases. Such treatment was commonly prescribed by seventeenth century doctors (Salisbury). Cannibalism is a significant part of Western history and it has sparked much controversy.