Identity Essay Example | Topics and Well Written Essays - 750 words

Personality - Essay Example For instance a resolver in mental terms deliberately wants self development, on an individual level such an individual recognizes the significance of individual aptitudes and significantly puts them to rehearse .Within a social setting a resolver will be receptive to social orders that give a chance to self development. As per Gergen Kenneth, a person’s character can likewise incorporate the social self, pastiche character and the key controller. In Social Anthropology, personality is utilized to allude to the possibility of self hood which infers an individuals’ properties and independence that makes such an individual distich and one of a kind from others. It is for all intents and purposes hard to have an away from of personality, its all relies upon the field of study whereupon one is identifying with, notwithstanding, there are some unmistakable individuals in the general public whose jobs and contribution is different fields effectively illuminate their character. Such characters are Dr Manhattan whose genuine personality is John osterman, Rorschach’s and Ozymandias personalities in the vigilantism and as Nietzsche's Ubermench (Klock, 2002). All the three characters have highlighted in the Watchman other than the Comedian, the Nite Owl and the Silk Specter. The fundamental point of choosing the characters was to introduce six drastically restricting courses in seeing the world as far as ethical quality. The Watchman depends on hero properties procured structure Charlton Comics during the mid 1980’s. Jon Osterman who was later alluded to as Doctor/Manhattan, was changed not god like blue â€skinned being after incidentally being broken down in a â€Å"intrinsic field Subtracot† Jon Osterman personality is equivalent to that of Dr. Manhattan is various ways. Above all else, while still an ordinary individual, he included himself in unordinary things for example, not many individuals would accept challenge become physicis t because of its intricacy. Anyway Jon Oserman was seriously associated with the revelation which prompted his change subsequent to being stuck in a chamber. As Dr. Manhattan, he keeps on connecting with himself in uncommon situations, for instance considerably in the wake of being utilized by the United States of America resistance Ministry and infighting wrongdoing, he goes no with his material science research, his adoration for this subject leads him to b the creator of the electric propelled vehicles. The two characters demonstrate Dr Manhattan as a decided and persevering person. Be that as it may, there are a few contrasts between the two character personalities and this has generally been impacted by the social encompassing. Beforehand he increases an indentify of an adoring and caring man with capacity of bringing his better half along to the work station. Then again, Dr. Manhattan is see as a biter and deadpan super being; anyway his recognition has been changed by misuse by ordinary individuals. He guarantees that he is utilized a s a manikin and can even observe all the surprises to him â€Å"We're all manikins, Laurie. I'm only a manikin who can see the strings† (Gibbons, 2008), he realizes that he has been transformed into something deadly; he is energized that he knows the joy of not knowing. As per the Cote and Levin (2002) typology he can be viewed as a â€Å"searcher â€Å" with high feeling of disappointment ,rapidly shows scorn for flaw and generally associating with job

Marijuana should be legalized or not Essay Example | Topics and Well Written Essays - 1750 words

Weed ought to be authorized or not - Essay Example It is exceptionally difficult for specialists to denounce an individual for conduct that harms or damages just oneself (Clifford 23-26). As indicated by reasoning, current guideline on drugs is unjustified and that a few medications, for example, weed that have been made unlawful are dealt with like liquor or tobacco. Weed ought not be legitimized in spite of the moral ramifications related with its utilization. Body The utilization of cannabis will prompt expanded sorted out crime percentages, degenerate governments, expanded savagery, and financial markets twists. The social, financial, and political impacts that substance misuse has had on the whole society are plainly obvious. For example, a generous number of Americans who capitulate because of medication related difficulties has taken off. Direct social insurance costs have additionally expanded to enormous degrees. Additionally, substance misuse cost Americans billions of dollars every year. Further, there is Low efficiency in the U.S because of grimness, which has antagonistically influenced the American economy (Boschert 29). Medication related wrongdoings are the thing to take care of in U.S in that crime percentage has immensely uplifted. Therefore, wrongdoing and law implementation costs have been on the ascent because of increments being used of illicit utilization of maryjane. This has conjured the American government to straighten out its belt in the battle against unlawful medication and substance misuse. Psychoactive medications have been joined in get-togethers, for example, festivities, strict functions, and soul changing experiences. While examining the issue of recreational medications, it is reasonable to discuss the mischief related with these medications (Sabet 2009). Weed can be taken on standard premise with no evil premise however long haul introduction and admission of medications is hurtful. Dominant part of individuals pass on from medicate initiated causes, for example, organ harm , coronary failure, and even overdose. Moreover, there are a few states of being dangers related with maryjane medications, for example, explicitly transmitted sicknesses that emerge from poor prudent judgment. Aside from oneself dispensed damage, there is hurt that is caused to others in the public arena, for example, expanded crime percentage from clients who can't control their framework since drugs devoured restrains their genuine choices (Kilmer 39-42). Burglary and muggings are normally connected with enslavement and ladies who are affected by medications would participate in prostitution without their own feelings to do as such. Kids conceived in families where guardians are sedate user’s end up destitute while family assets are exhausted. Selling and utilizing maryjane has both legitimate and good issues. On one hand, if the administration sanctioned the utilization of pot in the public eye, we can find whether use of pot is indecent or not. In the event that the law permits a person to connect with or do certain things, it doesn't imply that the individual ought to do it. Then again, regardless of whether the utilization of weed isn't ethically worthy we can address ourselves whether the utilization of such medications is illicit or not. The law has numerous imperfections in that it permits us to do numerous things that are unethical, for example, saying deceives others (Boschert 32-34). The entire reason and thought process of pot is for the joy that they produce to the client. Quest for delight comes normal to us as people. It is human instinct that individuals are delight chasing and what makes life charming is in joy of bigger assortment. There are joys in food, medications, or sentiment. Along these lines cerebrum science

The World Health Organisation Essay -- WHO World Health Organization P

The World Health Organization Presentation ============ The World Health Organization (WHO) was set up in 1948 to bargain with significant medical problems of the world. A portion of the errands the association cares for are to co-ordinate clinical research, screen also, battle the irresistible infections of the world, and to help creating nations set up sufficient wellbeing administrations. The WHO has over 150 part nations with its central station Geneva, Switzerland. The point of the WHO is ‘to assist individuals with achieving the most elevated potential levels of wellbeing. The administrations of the organization may either be warning or technical[1]. A few administrations incorporate preparing of clinical work force, fighting infection episodes and pandemics, and distributing a progression of specialized and logical works. The course of action of WHO involves the policymaking association known as the World Health Assembly, which comprises of agents of all part countries and gathers yearly. This further involves an restrictive leading body of 31 people chose by the get together and a secretariat, comprising of a chief general and a specialized and managerial staff. The office has local associations for Southeast Asia, the eastern Mediterranean region, Europe, Africa, the Americas, and the western Pacific area1. The WHO and Severe Acute Respiratory Syndrome (SARS) ==================================================== SARS is the primary worldwide pestilence of the 21st century that has stunned the monetary and the travel industry ventures. I have next to no information on pandemics and the SARS infection, along these lines this is my opportunity to pick up mindfulness on this issue. The main instance of SA... .../RefEdList.aspx?refid=210133201> (Current at 9 June 2003) ‘Severe Acute Respiratory Syndrome’ http://www.nlm.nih.gov/medlineplus/severeacuterespiratorysyndrome.html (Current at 9 June 2003) ‘Severe Acute Respiratory Syndrome (SARS)’ (Current at 9 June 2003) ‘Severe Acute Respiratory Syndrome (SARS)’ http://www.who.int/csr/sars (Current at 9 June 2003) Compact disc ROMs - ‘World Health Organisation’, ‘Centers for Disease Control and Prevention’. ENCARTA 2000 Encyclopedia Books - Brooman J. ‘United Nations?’ 1990. Pg 22. Longman Group UK Ltd. - - - - - [1] World Health Organization, Microsoftâ ® Encartaâ ® Encyclopedia 2000. Â © 1993-1999 Microsoft Corporation. All rights saved.

How to Improve Your SAT Reading Score 8 Strategies

Step by step instructions to Improve Your SAT Reading Score 8 Strategies SAT/ACT Prep Online Guides and Tips Is it accurate to say that you are battling with a SAT Evidence-Based Reading and Writing (EBRW) score somewhere in the range of 300 and 500? You're not the only one countless understudies are scoring in this range. However, many don't have the foggiest idea about the most ideal approaches to break out of this score run and get a 600 or higher. Here, we'll examine how to improve your SAT Reading score explicitly and why it's so imperative to do as such. Not at all like other feathery articles out there, we'll be concentrating on noteworthy strategies.Put these eight techniques to work and I'm sure you'll have the option to improve your SAT Reading score. Brief note:this article is appropriate for understudies scoring beneath 600 on EBRW. In case you're as of now over this range, my ideal SAT Reading score article is increasingly suitable for you. Additionally, the present SAT (instead of the old SAT)has a solitary 800 Reading and Writing score, which joins your individual Reading and Writing test scores. So in fact, when I talk around a 600 Reading test score, I'm alluding to a30/40 Reading test score,which joins with your Writing test score to get you 600. In this guide, I'll utilize 600 and 30 conversely to mean something very similar. We won't talk about Writing here, however on the off chance that you need to improve your Writing score, as well, look at my guide on the best way to raise your low SAT Writing score. In this article, I will talk about why scoring high is a smart thought, address the stuff to score a 600, and afterward go into explicit SAT Reading tips andstrategies. Stick with me-this resembles building a house. To begin with, you have to establish a decent framework before setting up the dividers and pretty windows. In a similar vein, we have to comprehend why you're doing what you're doing before we plunge into our top tips and procedures for SAT Reading. Note that I will speak chiefly about getting to 600, yet on the off chance that your objective is 500 or lower, these ideas still similarly apply. Before we start, here is the chapter by chapter guide for this article on the off chance that you need to return to this later or hop around: Raising Your SAT Reading Score: Understand the Stakes Realize That You Can Get a 600 SAT Reading Score The stuff to Get a 600 (or 30) in SAT Reading Technique 1: Save Time on Reading Passages by Switching Your Reading Strategy Technique 2:Learn to Eliminate the 3 Wrong Answers Technique 3:Find Your Reading Skill Weaknesses and Drill Them Technique 4: Only Use High-Quality SAT Reading Sources Technique 5:Don't Focus On Vocab Technique 6:Skip the Most Difficult, Time-Consuming Questions Technique 7:Understand All Your Reading Mistakes Technique 8: Guess on EveryQuestion You Don't Know Raising Your SAT Reading Score: Understand the Stakes At this SAT score go, improving your low SAT EBRW score to a score in at any rate the 600 territory will significantly help your odds of showing signs of improvement universities. We should utilize Penn State University for instance. The normal SAT score for conceded candidates to Penn State is 1270. Its 25th percentile score is 80, and its 75th percentile score is 1370. Moreover, its acknowledgment rate is 51%. As it were, somewhat more than half of all candidates are conceded. Be that as it may, the lower your SAT scores are, the more regrettable your odds of getting in will be. In our examination, in the event that you score around 1000, your possibility of affirmation drops to simply 27%. In any case, in the event that you raise your score to 1200, your possibility of affirmation goes up to 60%-that is a great possibility of confirmation! So improving your score by only 200 focuses has a tremendous effect in your odds of getting into your objective schools. For the SAT Reading area, this is particularly evident on the off chance that you need to apply to humanities majors and projects, for example, English or correspondences. These projects expect your Reading score to be solid. On the off chance that you score low, they'll question your capacity to do school level humanities work. Regardless of whether you're a math whiz and are applying to a science major, schools despite everything need to realize that you can process troublesome writings at a school level. A low Reading score will give occasion to feel qualms about enormous you. It's extremely worth your opportunity to improve your SAT Reading score. Hour for hour,it's the best thing you can do to raise your opportunity of getting into school. Inquisitive what chances you have with a 1200 SAT score? Look at ourexpert school affirmations control for a 1200 SAT score. Realize That You Can Get a 600 SAT Reading Score This isn't simply expected to be a dubious, ecstatic message you see on a juice container. That is to say, actually, you and each other understudy can do this. In my activity here at PrepScholar, I've worked with a huge number of understudies scoring in the lower scopes of 300-500 on EBRW. On numerous occasions, I've seen understudies beat themselves up over their low scores; they think improving them is unthinkable and make statements, for example, the accompanying: I know I'm not shrewd. I can't peruse entries rapidly, and I don't have the foggiest idea how to improve my SAT Reading score. I was never acceptable at English, and my English educators never revealed to me I worked superbly. This makes me extremely upset. Since I realize that more than all else, your SAT score is a reflection ofhow hard you work and how insightfully you study. Not your IQ and not your school grades. Not how Mr. Anderson in tenth grade gave you a C on your exposition. Truly SAT Reading is intended to deceive you-and you have to figure out how. Here's the reason: the SAT is an unusual test. When you take it, don't you get the feeling that the inquiries are not at all like what you've found in secondary school? I wager you've had this issue: with SAT Reading sections, you regularly miss questions on account of an unfortunate estimate. You attempt to dispense with a couple of answer decisions, however the ones remaining all solid similarly great to you. So you surrender and speculate. The SAT is deliberately planned along these lines to confound you.Literally a huge number of different understudies have precisely the same issue you do. Also, the SAT knows this. Typically, in your secondary school English class, your educator reveals to you that all translations of a book are substantial. You can compose an article about anything you need, and English educators aren't permitted to reveal to you your feeling isn't right. This is on the grounds that they can get in a difficult situation for mentioning to you what to think. Yet, the SAT has an altogether unique issue. It's a national test, which implies it needs to make a level playing field for all understudies around the nation. It needs to decently contrast understudies and one another. As a result,every question must have a solitary, unambiguously, 100% right answer. There's just ever one right answer. Figure out how to wipe out the three off base answer decisions. Envision if this weren't the situation. Envision each Reading answer had two answer decisions that may each be conceivably right. At the point when SAT scores came out, each and every understudy who got the inquiry wrong would more than likely gripe to the College Board that the test is flawed.The College Board would then need to discredit that question, at last debilitating the intensity of the SAT. The College Board needs to stay away from this bad dream situation. Consequently, each and every Reading section question has just one right answer. Be that as it may, the SAT masks this reality by posing inquiries with the accompanying mysterious expressions: The creator would in all likelihood concur with which of the accompanying articulations? The principal section basically serves to: In line 20, darkmost almost implies: Notice an example here? The SAT consistently masks the way that there's only one unambiguous answer. It attempts to make you falter between a few answer decisions that all stable conceivable. And afterward you surmise arbitrarily. And afterward you get the inquiry wrong. You can wager understudies succumb to this. A huge number of times each year. Understudies who don't get ready for the SAT in the correct manner don't welcome this. In any case, in the event that you plan for the SAT in the correct manner, you'll become familiar with the stunts the SAT plays on you.And you'll raise your score. The SAT Reading segment is brimming with designs like these. To improve your score, you simply need to do the accompanying: Get familiar with the kinds of inquiries the SAT tests, for example, the ones above Learn procedures to illuminate these inquiries, utilizing abilities you definitely know Practicewith a great deal of excellent inquiries so you can gain from your mix-ups The fact of the matter is that you can become familiar with these abilities, regardless of whether you don't view yourself as a decent peruser or an extraordinary English student.I'll broadly expound on precisely how to do this later. On the whole, how about we perceive what number of inquiries you have to get directly so as to get a 600 on SAT Reading. The stuff to Get a 600 (or 30) in SAT Reading On the off chance that you have an objective score as a top priority, it assists with seeing what number of inquiry you'll have to get right, which is known as your crude score, so as to hit your objective scaled score (out of 600). Since SAT Reading joins with Writing to give you a solitary EBRW score out of 600, we will be seeing Reading test scores. For this situation, we're focusing on a Reading test score of 30,out of 40 all out focuses. Here's a harsh crude score-to-SAT-Reading-test-score transformation table - the specific changes will rely upon the test, yet this outline will give you a nearby estimate of what number of inquiries you can miss and still get a 30. (On the off chance that you could utilize an update on how the SAT is scored and how crude scores are determined, perused this guide.) Crude Scaled Crude Scaled Crude Scaled Crude Scaled 52 40 38 31 24 24 10 17 51 39 37 30 23 24 9 16 50 39 36 30 22 23 8 16 49 38 35 29 21 23 7 15 48 37 34 29 20 23 6 14 47 36 33 28 19 22 5 13 46 35 32 28 18 22 4 12 45 35 31 28 17 21 3 44 34 30 27 16 21 2 10 43 33 29 27 15 20 1 10 42 33 28 26 14 20 0 10 41 32 27 26 13 19 40 32 26 25 12 18 39 31 25 25 18 Source: SAT Official Practice Test #4 Notice that in case you're aimin

Reek Week

Reek Week Wednesday + Intern Open House at Googleplex Thursday + Freakonomics book-signing at Yahoo! Friday + Non-surprise party at Half Moon Bay Saturday + Gilroy Garlic Festival + Santa Rosa shindig Sunday + Riding horses (nope, whew) + MIT Send-off Here are a gazillion pictures from Gilroy Garlic Festival 2005: The entrance is flanked by two port-a-potties. A little bird tells me that between 120,000 and 150,000 people attend each year, and that it is the largest food festival in the country. On 101S, immediately (2 seconds) after we pass the Welcome to Gilroy sign, we can smell the garlic. Love is in the air, and it doesnt smell good. A little presumptuous. Starting out pretty tame garlic braids. Garlic jelly (not Jell-O, as one very disappointed visitor found out) is pretty good. Garlic chocolate not so much. The traditional garlic fries. I feel really bad for the stands that were *selling* garlic ice cream no ones going to buy it if another stand is giving it out for free. The happiest (and stinkiest) Ive been in years. Eating garlic gives you the power and strength to do things you otherwise wouldnt be able to do. The bales of hay outlined a picture of a clove. These garlic people are just so clever. They have a televised garlic cooking competition. You know what that means free samples. Almost as good as Costco at lunch. Why these people are dressed like this, I do not know. This man (s hat) is quite popular among garlic paparazzi. The Crest bus has stations for you to brush your teeth. I say, When in Rome And three from Santa Rosa: Some creative marketing on Apples part.

Freedom Religion Press

The Impact of Freedom of Religion on Press Freedom Since 2000 Introduction The British Council (2004) describes the vital role played by the media in maintaining a democratic culture, as well as freedom of expression that is interwoven through not only the political system but also public consciousness. Ideally, the media facilitates constructive political debate, and is the vehicle through which individuals in a democracy communicate with one another. To serve its purpose, the media must record events objectively and comprehensively, regardless of external censorship pressures. However, in recent years there have been a number of significant challenges to freedom of expression made by religious individuals and organisations, a situation which is exacerbated by the globalisation of society and the media. Increasing globalisation has created an unprecedented level of cross-cultural interaction, one of the side effects of which has been to propel the issue of free speech to the centre of public debate (Binderup 2007). One unfortunate consequence of this growing cultural diversity has been increased intimidation and harassment of those who exercise freedom of expression against religious groups. According to Lipman (2006): A conflict exists between free expression and cultural sensitivity, confounded in this case by the manipulations of various factions, political parties, and nations seeking personal advantageand stirred by the existence of ongoing armed conflicts in the Middle East and acts of terror elsewhere (p. 5). As such, freedom of expression is threatened by a complicated matrix of interwoven interests encompassing not only religion but various political power struggles, as well as socioeconomic factors. Binderup (2007) emphasises that this tendency has been amplified by media globalisation. To put the current phenomenon in context, this paper touches upon the history of media and religious conflict, as well as legislation that affects freedom of both expression and religion. This is followed by an analysis of the importance of the media in promoting and maintaining democracy, as well as recent instances of censorship in response to religious complaint. Next, two cases which illustrate the intensity of the debate over free speech are examined: the reaction to the Danish cartoons depicting the Muslim prophet Muhammad and the Church of Scientologys aggressive response to its critics. Additionally, a brief analysis of recent conflicts between freedom of expression and other religious interests is presented, after which conclusions are drawn as to whether the rise of religious fundamentalism has affected the way in which journalists have reported the news in recent years. Literary Review Binderup (2007) emphasises that clashes between freedom of expression and freedom of religion are not a new phenomenon. Before the uproar over the Danish cartoons, author Salman Rushdies life was threatened, his translators stabbed and his publisher in Norway shot over his novel The Satanic Verses, which includes a loose fictionalised account of the life of Muhammad. When the dust settled, 22 people had been killed and many more injured by rioters, and democratic relations between Iran and the West had been compromised (Levy 1993). Filmmaker Theo van Gogh was murdered by Muslim radicals for making a movie about womens oppression under Islam (Binderup 2007). Additionally, the suggestion by a Nigerian newspaper that Muhammad may have chosen Miss World contestants for his wives sparked riots that led to the deaths of 200 people (Muhammad cartoons: a timeline 2006). Binderup (2007) notes that Muslims arent the only religious group that has threatened freedom of expression. Christians have expressed their outrage over movies such as The Last Temptation of Christ and The Life of Brian, and Sikhs have aggressively opposed Bethzi, a play by Gurpreet Bhatti, which features rape and murder in a temple. Such conflicts have sparked a discourse regarding the value of free speechand whether or not freedom of expression should be subject to limitations. The History of Media and Religious Conflict Conflict between religion and the press is not new. Although the church was initially enthusiastic about the invention of the printing press as religious materials could be more easily and widely disseminated, with the schism between Protestants and Catholics came the use of the press to demonise one side or the other (Winston 2005). Levy (1993) details a long history of prosecutions under Englands blasphemy laws, noting that [t]he term blasphemy was commonly used to make odious the holders of opinions that a community rejected as offensive (p. 347). Specific blasphemy cases underscore the real reasons for the aggressive persecution of dissenters. The trial of William Hone in the early 1900s for parodying aspects of Christianity such as the Ten Commandments and the Lords Prayer was based on the fact that he had circulated materials that were calculated to weaken the awe and reverence felt for Christianity (p. 349). Officials were particularly upset that Hones inexpensive offering was accessible to the lower classes, fearing that [t]he ignorant and uninformed could not be expected to obey the law if they lost that awe and reverence (p. 349). On learning of the charges against him, Hone withdrew his parodies, claiming that they had been intended not to mock religion, but rather to insult his Majestys Ministers. Hone was acquitted, which illustrates the fact that political figures were considered worthy of mockery, while religion was untouchable. However, Hones case led to the adoption of resolutions that favoured not only press freedom but also jury trial and, significantly, the right to parody religion (p. 352). Thus, the Hone case marked a significant watershed in the movement toward democratic freedom of expression. However, during that era, people continued to be imprisoned for blasphemy, including those who sold Hones parodies (Levy 1993). According to Levy (1993), prosecutions for blasphemy continued throughout the 1800s and early 1900s. Ironically, as with more current cases, attempts by the state to suppress freedom of speech on behalf of religion only served to draw attention to the very works that had invoked religious ire, as well as generating public debate regarding freedom of speech. One of the more influential voices in this debate was James Mill, who advocated for the freedom to publish political opinions (p. 375). Mill repudiated distinctions as to what constituted decent and indecent (i.e., calculated to inflame) discussions regarding politics or religion, emphasising that unless all opinions were entitled to the same freedom, the only opinions that would enjoy freedom were those that were sanctioned, popular, or inoffensive (p. 375). His son John Stuart Mill took up the cause as well, suggesting that because proponents of Christianity attacked and reviled others religions, theirs should be open to the same sorts of attacks in the interests of fairness. Levy (1993) notes that Deist opinions also had a salutary effect of helping to keep the clergy intellectually honest (p. 377). While the churches of two different religions might work to censor one another, they are also inclined to engage in mutual indulgences that promote the interests of both (p. 377). Such tendencies can be seen in modern times when those of various religions work together to censor media stories or other forms of expression that are offensive to one group or the other. Blasphemy laws were carried over to the New World by English colonists. Such laws persisted because attacks on Christianity were thought to strike at the root of moral obligation and to weaken social ties (Levy 1993, p. 403). As a result, prosecutions under highly subjective blasphemy laws also occurred in the United States and Canada. The last North American blasphemy case was in 1968; however, due to expanded First Amendment freedoms, the state appellate court held that the blasphemy statue was unconstitutional. However, although blasphemy laws were officially discontinued, they slept undisturbed in old judicial opinions, which ensured the banning of various creative works that were offensive to Christians (Levy 1993, p. 536). When the mass media emerged, publishers realised that controversial religious stories drew a large readership. At the same time, as journalists became increasingly independent, religious institutions lost control of press coverage relating to their faith and felt that their authority was threatened (Hoover 1998). However, there is evidence that religious groups continued to protect their interests fiercely. In 1940, addressing journalism students, the Denver Posts Lawrence Martin said: In times past, newspapers got into so many scrapes over these religious squabbles that most editors drew in their horns and actually barred from their columns any but the most harmless and noncontroversial items about churches or religious topics. Even today you will find most editors refusing to print letters from readers on religion, for fear of inciting a riot (Hoover 1998, p. 21). As a result, [t]he approach to religion in the period before 1980 was . . . one that included a good bit of deference to religious leaders and institutions (Hoover 1998, p. 23). After 1980, the media became more willing to offend religious sensibilities in order to provide comprehensive coverage of events related to religion. However, the corresponding rise in fundamentalist religion has generated a backlash against the press as well as various creative works that has culminated in a number of serious incidents, most notably the recent rioting in response to Danish cartoons depicting the prophet Muhammad in a negative light. Freedom of the Press and Democratic Values Free expression is required if we are to have open discussion over such issues a birth control or abortion, and such open discussions are critical aspects of democracy. When blasphemy laws could no longer be enforced, debate arose as to whether Parliament should enact a new statute to punish public insult to feelings of all religious believers; at the time, concern for freedom of speech took precedence, given that [t]he range of topics capable of causing offense to the feelings of some religious group were so broad that almost anything could be censored (Levy 1993, p. 553). However, talk of enacting such a statute has been revived in response to the Danish cartoon crisis. Complicating matters is that supposedly democratic governments may grant special favour to religious organisations in exchange for their support. To explain the reason for the special status accorded to religion under the law, it was posited by John Search that: . . . state religion was adopted not because it was true but because it was politically useful. All government rested on popular consent . . . and nothing could be more helpful to the government than to have the cooperation of the clergy, who could sway the religious feelings of the people and thus dispose them to favor the government . . . It must therefore be protected, not just from invasion of its established rights, but from censure, because censure might make it disesteemed, and disesteem might impair its stability, and thereby that of the government with it (Levy 1993, p. 427). There is some support for this argument in the fact that in recent years, leaders such as Tony Blair and George W. Bush both claim to be very religious and have both spoken out against offending religious sensibilities. Also, it is well known that professing atheism or agnosticism is political suicide. The European Convention on Human Rights The European Convention on Human Rights was established by the European Council in 1950. Article 9 of the Convention covers the specifics of religious freedom: 1 Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance. 2 Freedom to manifest ones religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others. Notably, the Article talks about freedom to worship and practice, but does not mention freedom from discourse that the religious individual may find offensive. This is an important distinction given that religious individuals often argue that their right to freedom of religion is violated by offensive artistic expressions or commentary. Article 10 deals with the specifics of freedom of expression, and this article specifies the right to impart ideas and information without censorship: 1 Everyone has the right to freedom of expression. This right shall include freedom to hold opinions and to receive and impart information and ideas without interference by public authority and regardless of frontiers . . . . 2 The exercise of these freedoms, since it carries with it duties and responsibilities, may be subject to such formalities, conditions, restrictions or penalties as are prescribed by law and are necessary in a democratic society, in the interests of national security, territorial integrity or public safety, for the prevention of disorder or crime, for the protection of health or morals, for the protection of the reputation or rights of others, for preventing the disclosure of information received in confidence, or for maintaining the authority and impartiality of the judiciary. Article 10 does mention that freedom of speech could potentially be restricted for a number of reasons, including preventing disorder and defamation, and ensuring public safety. This leaves room for interpretation in that material considered offensive could be theoretically be censored if it is deemed likely to provoke violent protests. Additionally, what constitutes a threat to morals is open to subjective interpretation. Human Rights Act 1998 The Human Rights Act of 1998 has two sections which have direct bearing on the conflicts between freedom of expression and freedom of religion: Section 12 (Freedom of Expression) and 13 (Freedom of thought, conscience and religion). Whilst Section 13 does not provide much detail as to what constitutes freedom of religion, Section 12 contains subsections which reflect directly on the debate regarding freedom of expression. Subsection (3), which states that [n]o such relief is to be granted so as to restrain publication before trial unless the court is satisfied that the applicant is likely to establish that publication should not be allowed, indicates that material cannot be censored in advance of its publication, and that the burden of proving that the material should not be published is on the applicant rather than the publisher. Subsection (4) of the Act indicates that questions of freedom of expression should defer to the European Convention on Human Rights, and should also pay attention to (a) the extent to which(i) the material has, or is about to, become available to the public; or (ii) it is, or would be, in the public interest for the material to be published. This has particular relevance for a number of cases in which sharing knowledge of the criminal dealings of certain religious organisations or individuals is in the best interests of the public. Also, with rapid dissemination of even censored information via the Internet, there is little that is not likely to become available to the public in the Information Age. British Libel Laws British libel laws are relevant to any discussion of the clash between freedom of expression and religious freedom in that at times they have been used to persecute individuals who have published materials linking religious organisations to criminal activities such as terrorism. Sturcke (2006) notes that the goal of British libel laws is to balance the right of free speech against protection for the reputation of an individual from unjustified attack ( 1). However, given that religious groups generally take issue with any questioning of the tenets of their faith, any publication that disagrees with the fundamental aspects of a religion is open to attack (Edwards 2006), and whenever possible, religious organisations and individuals will make use of British libel laws to do so. According to Sturcke (2006) because those accused of libel must often spend hundreds of thousands of pounds to defend themselves, as well as damages and court costs if they lose the case, many newspapers will no t bother to fight them, even when their cases are strong. The Meaning of Freedom of Religion In Vocabularies of Public Life, Robert Wuthnow emphasises that [o]ur freedom depends on being able to contribute to the public debate over collective values (Hoover 1998, p. 45). Here Wuthnow refers to more than just freedom of expression, encompassing the entire spectrum of democratic freedoms, among which freedom of religion is included. The meaning of the term freedom of religion includes the freedom to believe in religion, and the freedom not to believe in religion (M.E. Sharpe Inc. 2006, p. 10). However, only the first aspect of this freedom tends to be invoked in an attempt to exercise censorship. A review of the literature turns up no lawsuits in which atheists have sued religious individuals for referring to them as sinners or blasphemers. Overall, when giving voice to concerns as to whether free speech should be limited in order to avoid offending religious sensibilities, there is no public discourse regarding whether religious people should be free to express opinions that offend atheists and agnostics. As such, arguments that posit the need to protect against offensiveness are without merit, given that to fairly enforce such laws would also require that religious individuals be restricted in their own public discourse so as not to offend the non-religious (Levy 1993). If proponents of a (minority or majority) religious culture are allowed to state publicly that atheist sinners will burn in Hell, then surely in respect for fairness and equality we mustother things being equalallow the atheist critic to make fun of the religious views (Binderup 2007, p. 414). Some would take this argument even further. According to Edwards (2006), by allowing any superstition to have a role in determining the theoretical legal limits of free speech we are inadvertently crafting a doctrine for unscientific, irrational bullies (34). Recent Challenges to Freedom of Expression Babbin (2008) describes other recent challenges to free speech, including the lawsuit against Dr. Rachel Ehrenfeld. Ehrenfelds book, Funding Evil: How Terrorism Is Financed, and How to Stop It, accuses Salim bin Mahfouz, who once headed the Saudi National Commercial Bank, and members of his family of funding terrorist activities. Although Ehrenfeld, an American, wrote and published her book in the United States, because a small number of copies were sold in Britain via the Internet, bin Mahfouz was able to use British courts to sue the author for libel. Given that British libel laws put the burden of proof on the author (the opposite of the situation in the U.S.), Ehrenfeld must prove that her allegations are true, rather than bin Mahfouz proving that they are false. Bin Mahfouz won a large judgment against the author, as well as a demand that she no longer publish anything against him in England or Wales. This case has ramifications for books and news reports on religious issues as well. According to Sturcke (2006), if material is published in the public interest, it is theoretically immune from libel charges ( 5). However, libel laws are phrased in such a way as to leave great scope for interpretation. This makes them similar to the old blasphemy laws, which were so vague that the very issue in any prosecution is whether the crime has been committed at all, and as such, the prejudices of judges and juries shape the verdict (Levy 1993, p. 574). Babbin (2008) notes that in a similar case, Robert O. Collins and J. Millard Burrs book Alms for Jihad, a well-researched expose which documents not only contributions made by Islamic charities to terrorist activities but also bin Mahfouzs support of these activities, was ordered removed from libraries and bookstores by British courts, which further demanded that all unsold copies be destroyed. In North America, by contrast, the American Library Associations Office for Intellectual Freedom recommended that libraries not acquiesce to Cambridge publishers request to destroy or return the book. As a result, although most publishers have avoided the book, many North American libraries carry copies of it, and there are plans to republish it in the U.S. where bin Mahfouz will not be able to use libel laws to suppress it (Albanese Pinkowski 2007). Canadian laws also leave room for the abuse of the right to freedom of expression. Babbin (2008) details a third case, that of Mark Steyn, author of America Alone. This book asserts that Islam is not only a religion but also a political project, and prone to violence as well. Canadian magazine Macleans echoed this stance, and both Steyn and the magazine were subjected to a complaint made by three Muslim law students who used the Canadian Human Rights Commission to their advantage. As a result, the magazine will suffer fines and additional sanctions, and will likely be ordered not to publish anything else that might offend Muslims. A case will probably be brought against Steyn as well, and he may suffer fines and additional penalties under Canadian law for exercising his right to free speech. Cases such as this underscore the restrictions placed on freedom of the press by religious interests. Spencer (2008) details another case, that of Geert Wilders movie Fitna, which has drawn headlines recently. Fitna, which links passages from the Quran to acts of terrorism and oppression, was hosted by LiveLeak.com but pulled shortly thereafter in response to serious threats. Various Muslim leaders condemned the film as a racist incitement to intolerance and unrest, but LiveLeak eventually restored the link. The film is certainly one-sided, and portrays fundamentalist extremists rather than moderate Muslims, as well as positing a future dystopia in which extreme cruelty and oppression are the norm as a result of Islams proliferation. However, whether or not one views the creation of such a film as a bad idea, the Fitna saga illustrates the limits now placed on freedom of expression in that both individuals and publishers of material can be threatened to the point where they must engage in censorship. In short, we have apparently repealed centuries of intellectual progress in the hope less pursuit of social harmony (Edwards 2006, p. 34). Dangers of Restricting Freedom of Speech Whilst freedom of speech may be taken for granted in some countries, [t]he larger part of humanity faces sharp rebuke, incarceration, and even death for saying or printing that which offends some in their society and [w]ithout the right to be critical of religion we are in a hopeless situation where we must kowtow to the demands of any religious extremist and any perception of offense (Lipman 2006, p. 5). Of course, with freedom of speech, there are many things said that probably shouldnt be. However, according to Binderup (2007): It may be true that free speech generates a lot of noise and tends to give too much airtime to false views or irrelevant truths. However, the objection overlooks that free speech also allows for the occasional very important, but unpopular truth to reach the public ear and become the focus of an open public debate. In particular, the unpopular truths that those in power in various positions do not want disclosed. First and foremost these are truths about corruption or ineptitude in the government, but also truths about serious problems or injustices in society that various other powerful agents in society do not like to see revealedbe it the majority of the population as a whole or some powerful elite like the media establishment, those at the top of the economic hierarchy, or perhaps a powerful elite within a cultural minority (pp. 408-409). Dalier and Schneider (2007) further this argument, stating that any effort to suppress criticism amounts to a curtailment of freedom (p. 127). As such, by publishing criticism, the press acts as a key defender of freedom. Whilst supporting freedom of speech, Edwards (2006) stresses the need to maintain civility and respect in debate, and points to the insufficient maturity and sophistication evident in media coverage of certain religious issues. However, he also notes that while John Stuart Mill argued the need for unfettered contestability of ideas due to the fallability of human knowledge, people who believe in absolute truth, revealed by God are not inclined to accept that human knowledge may be fallible, and herein lies the source of the conflict between free public discourse and religious sensibilities (p. 32). Levy (1993) emphasises that Liberals too often behave like Chicken Little, giving the impression that one case of suppression means the sky is falling and Shakespeare will be next (p. 576). He suggests that there is some value in prosecuting based on works that constitute hate literature in their entirety, and those which are intended to outrage and injure if, taken as a whole, they are without redeeming social values (p. 476). But this begs the question of who has the power to decide which works have social value and which have no purpose other than to incite hostility. Case Studies: The Danish Cartoons and the Church of Scientology The members of two religions have been particularly ferocious in responding to what they perceive as attacks on their faith in recent years: Islam and the Church of Scientology. Muslims have engaged in everything from peaceful protest to threats and violence to suppress media stories and artistic expressions that offend their faith, and Scientologists have used the legal system to attack and censor their critics. Incidents involving these two groups have been selected for analysis in order to answer the question of whether conflict with religion has affected the way in which the media reports the news. The Danish Cartoons Islam, the faith to which more than one billion Muslims adhere, has a number of strict rules, one of which is that the prophet Muhammad must never be depicted. In 2006, Jyllands-Posten, a Danish newspaper, published 12 cartoons that depicted Mohammad, setting off a firestorm of protest and violence as Muslims responded ferociously to what they perceived as an insult to their religion, burning Danish flags, the Danish Embassy and various Western businesses such as Pizza Hut and McDonalds (Smalls 2006). Muslims believed that the cartoons, one of which depicts Muhammad wearing a turban shaped like a bomb, equate the Muslim faith with terrorism (Ghosh 2006).This sparked a debate as to the limits of free speech, which, ironically, had been the original intention of the cartoons publisher. To show solidarity with the Danish newspaper, a number of papers in Europe and North America also published the cartoons because their right to publish was being called into question (Cartoon wars 2006, 8). Muslims put forth the argument that the cartoons were disrespectful to their religion, perceiving them as an expression of intolerance and racism in Europe (Dalier Schneider 2007). Binderup (2007) asserts that the cartoons were explicitly intended as fair criticism, not as a gratuitous attack on a disadvantaged minority group (409), though this may be debatable, given that Jyllands-Posten previously refused to print a number of cartoons that ridiculed Jesus out of fear of offending Christians (Modood et al. 2006). Interestingly, the BBC took the opposite strategy, screening Jerry Springer The Opera, which was highly offensive to Christians, whilst refusing to show the Danish cartoons (BBCs dilemma over cartoons 2006). The cartoons originated as a protest designed to spark debate. Flemming Rose, Jyllands-Postens culture editor, noting an increasing tendency toward media self-censorship throughout Europe due to intimidation by Muslims, asked a number of illustrators to draw cartoons on the subject of Muhammad and Islam. Of the 12 who responded, several produced pictures that were offensive to Muslims (Ammitzbll Vidino 2007). In response, Muslim organizations launched a series of lawsuits against Jyllans-Posten, first seeking criminal charges based on blasphemy and racism and then filing a defamation lawsuit against the newspaper (Muhammad cartoons: a timeline 2006). According to Binderup (2007), the cartoons did cause upheaval and riots in some Asian and African countries resulting in 139 deaths, but this only happened after they had been deliberately taken out of the Danish context to a global Muslim audience by a group of radical Islamic imams from Denmark (p. 410), which is much the same as what happened with Salman Rushdies book, The Satanic Verses (Levy 1993). As a result, the lives of those at Jyllands-Posten and the 12 cartoonists were threatened (Ammitzbll Vidino 2007). Meanwhile, Tony Blair and George W. Bush condemned the cartoons as offensive, and many viewed them as signs of racial vilification, thus sympathising with the protesters (Modood et al. 2006). Lipman (2006) draws attention to the hypocrisy of Muslims protesting insults made by a free press when they regularly refer to the West as the great Satan in their media, as well as publishing anti-Semitic caricatures (p. 5). Lipman also notes that the protests ensured the cartoons had a far wider viewership than they otherwise would have. As a result of the protests, publishers in numerous other countries reprinted the cartoons to assert their right to freedom of the press, while radical Islamists continued to protest, carrying signs that said Free speech go to hell and Slay those who insult Islam (Modood et al. 2007). Responding to recent freedom of speech issues such as the Danish cartoon controversy, Babbin (2008) asserts that Muslimsindividually and in pressure groupsare using British libel laws and Canadian human rights laws to limit what is said about Islam, terrorists and the people in Saudi Arabia and elsewhere who are funding groups such as al Qaeda ( 2). Edwards (2006) furthers this argument with reference to some alarming statements made by Islamic leaders with regard to the curtailment of free speech, advocating for legally-binding United Nations resolutions [designed] to prevent defamation of religions and prophets and to render all acts whatsoever defaming Islam as offensive acts and subject to punishment (Edwards 2006, p. 34). In other words, Muslim leaders are attempting to institute international anti-blasphemy laws. Additionally, the President of the Australian Federation of Islamic Councils, Dr. Ameer Ali, has stated that no one [has] the right to offend anyone in the media, whic h Edwards (2006) emphasises could easily lend support to the prohibition of practically anything, so long as somebody, somewhere, claims to be offended (p. 35). Freedom of the press in the case of the Danish cartoons also suffered as a result of complex political situations. Prime Minister Tony Blair and U.S. President George Bush were hesitant to criticise the violent response of the Muslims to the Danish cartoons, given the situations in Afghanistan and Iraq (Cartoon wars 2006). Also, as Binderup (2007) points out, multiculturalist censorship pays lip service to respecting minority or disadvantaged groups without actually tackling the root causes of disadvantage, such as low socioeconomic status, to which much of the rioting in Third World countries over the Danish cartoons can actually be attributed. As such, condemning the cartoons represents an easy way for political leaders to win favour with powerful religious groups without having to actually change political policies or expend resources to remedy socioeconomic disparities. Among the Danish media, the cartoon controversy has caused the debates over Muslim integration and free speech to grow more nuanced and sophisticated; news stories regarding Muslim issues are frequent, and moderate Muslims have moved to the forefront of the religious side of the debate in Denmark (Ammitzbll Vidino, 2007). In contrast, it has closed dialogue in Britain to some extent, with the press refraining from publishing the cartoons and keeping potentially inflammatory discourse to a minimum wherever possible. The Canadian press did likewise, with a poll of journalists in Canada finding that 70% of respondents believed that the cartoons should have been shown by more media, and 78% attributed the failure of most Canadian media executives to allow the cartoons to be shown to fear (Rego 2006). Rose (2006) continues to defend his publication of the original cartoons by pointing to the totalitarian climate that predominated during the Cold War, indicating that if freedom of expression is not sufficiently defended, such things could happen again. Vancouver Sun reporter Kim Bolan warned in 2006 that as a result of the Danish cartoon protests, the majority of newspapers would probably adopt some degree of self-censorship in the years to come (Rego 2006). This prediction is supported by a report in The Guardian that detailed plans to establish a European press charter that would demand prudence, a term largely open to interpretation, from the media when reporting stories regarding Islam or any other religious group (Rennie 2006). The Church of Scientology The Church of Scientology, founded by former science fiction writer L. Ron Hubbard, is based on a therapeutic system that evolved from the authors best-selling 1950s book Dianetics. The faith involves eliminating engrams, impediments that theoretically diminish physical vitality and health, and cause psychosomatic illnesses (Passas Castillo 1992, p. 104). Scientology is premised on the belief that approximately 75 million years previously, evil galactic overlord Zenu froze excess people and sent them to earth as a remedy for overpopulation. However, once thawed, these surplus individuals were blown up whilst chained to volcanoes, and as a result, their spirits haunt mankind to this day (McCullagh 2002). Scientology, which claims the ability to treat illnesses caused by alien souls infesting the bodies of human beings, has won religious status in some countries but not others. What is notable about Scientology, in addition to its rapid growth, is its use of the legal system in the ruthless suppression of its critics (Fair game 2008). Scientology offers its converts the opportunity to advance through various initiation levels, and achieving higher levels requires the payment of large fees for auditing, which is a central component of the religion (Passas Castillo 1992, p. 106). Scientology gains recruits through strategies such as offering free personality testing, as well as maintaining an enormous public relations company and engaging in large-scale advertising campaigns. As a result, the Church of Scientology has become quite affluent, as thus has the resources to engage in legal battles whenever it so chooses. When it comes to criticism, the Church of Scientology believes that the best defence is an offense. Scientologists espouse a Fair Game policy which encourages members of the organization to trick, sue, lie to or destroy any enemy or suppressive person (Passas Castillo 1992, p. 108). Critics such as former Scientologist Arnaldo Lerma have been successfully prosecuted under American copyright laws for posting portions of Scientology scripture online, a case which has had significant implications for freedom of expression on the Internet (Scientologists win copyright case 1996). In the early 1990s, Scientologists launched 35 lawsuits against the Cult Awareness Network (CAN), 20 of them within a single 48-hour period, claiming that the organization, which publishes information to raise public awareness regarding destructive cults, violates the principles of freedom of religion (Scientologists sue critics 1993). CANs mandate, formed in response to the Jonestown Massacre, is to publish material in the public interest that will help people make informed choices regarding religion. The Church of Scientology also filed a defamation lawsuit against Time Magazine for printing an expose of various financial scams conducted by the Church. The lawsuit was dismissed by the New York Court of Appeals, which noted the extensive research undertaken and credible sources used by reporter Richard Behar in proving his claims (Scientology defamation lawsuit 2001). Time Magazine is not the only news publication to be attacked by the Church of Scientology, however. The National Post was sued by Scientologists for reporting on the Churchs lawsuit against a critic and former member (McCullagh 2002). The Electronic Frontier Foundation (2003) lists a number of attacks on free speech by Scientologists, including the court conviction of online Scientology critic H. Keith Henson in California based on a charge of threatening free exercise of religion in 2001. Such cases illustrate the fact that freedom of religion has, in many legal proceedings, become more important than freedom of expression. What is particularly disturbing about such victories for the Scientologists is that none of those prosecuted are actually stopping them from freely practicing their religion. All lawsuits waged by the Church are in response to criticism rather than suppression of the ability to freely engage in religious speech or behaviours. According to McCullagh (2002), the Church of Scientology has also been active in censoring Internet sources, even managing to force Google to remove references to websites that critique the religion, such as Xenu.net and clambake.org. Because these sites originate from the Netherlands, U.S. copyright laws cannot be used to have the sites themselves removed, so Scientologists instead attack U.S.-based search engines such as Google that reference them. Using an intellectual property defence (the controversial Digital Millennium Copyright Act), Scientologists have also been able to force various websites to remove URLs linking to sites which contain material such as an internal report regarding a Scientologist who died mysteriously while allegedly held against her will. More recently, Scientologists were able to block publication of Andrew Mortons unauthorised biography of Scientologist Tom Cruise in Britain, threatening such aggressive legal action that publisher St Martins Press requested that online booksellers refrain from offering the book to foreign customers. However, the British authors book is still available in the United States (Fair game 2008). Scientologys newest critics, a group of online activists going by the name Anonymous, have proven an elusive target for the Churchs litigious attacks. In addition to launching computer-crashing cyber attacks, the group, which was formed in response to the Church of Scientologys attempts to censor a video of Tom Cruise rambling incoherently about the faith, engages in ridicule of the Scientology (Fair game 2008). The case of Scientology underscores the fact that the legal systems of a number of countries are being used to launch attacks on freedom of speech in order to shut down public debate that might undermine religious authority. Such legal attacks are used to prevent criticism and in some cases even exposure of harmful conduct. As in the case of libel laws, the use of copyright infringement laws by the Church of Scientology as its weapon of choice makes it nearly impossible for critics, most of whom do not have much in the way of financial resources, to defend themselves, thus effectively silencing all opposition. Conflicts with Other Religions Muslims and Scientologists are not the only religious groups to take issue with freedom of expression. According to Freund (2005), there have been two notable events in the UK involving religions other than Islam and Scientology in recent years, and these events have caused Tony Blair to add a new incitement of religious hatred offense under the proposed Serious Organised Crime and Police Bill. One event was the reaction to a play called Bezhti, by Gurpreet Kaur Bhatti, which depicts rape and murder in a temple. Sikh response was so vehement that the playwright was forced into hiding. The other was the BBCs broadcast of Jerry Springer: The Opera, which casts Jesus in a somewhat homoerotic light. After the screening a number of Christians burned their TV licenses. In response to the new law proposed by Blair, Salman Rushdie wrote to The Guardian to express his fears about the continuing collapse of liberal, democratic, secular and humanist principles in the face of the increasingly strident demands of organised religions, which he emphasises is perhaps the most worrying aspect of life in contemporary Britain (Freund 2005, p. 9). Zimmerman (2000) describes another clash between freedom of expression and religion as manifested in the Harry Potter hysteria. Evangelical Christians have accused J.K. Rowling of promoting the occult and witchcraft, and some even believe that the popular series is the work of Satan. Evangelicals have demanded that the Harry Potter books be taken out of school classrooms and libraries, which would open the door to other acts of censorship. While such events are not directly related to journalistic news reporting, they contribute to the wariness of all publishers in dealing with anything potentially offensive to religious groups. Thus, all censorship increases the power of religious groups to shut down public discourse regarding values and other aspects of democratic society. Conclusion Levy (1993) notes that [t]he prosecution of blasphemy probably did far greater harm to society than indulging the offensiveness of the blasphemers in that it taught society not to learn self-restraint when confronted by differences, however insultingly expressed, as well as not to respect the right of [a] minority to express opinions on religion (pp. 436-437). Also, because what is acceptable to one religion is insulting or abusive to another, one persons free speech [is] anothers blasphemy (Levy 1993, p. 557), which makes it impossible to place legal restrictions on freedom of speech without favouring one religion over another. As the rights to free expression and religious freedom clash, it appears that religious interests now have the upper hand. This was illustrated by the words of European Commissioner Franco Frattini in 2006 regarding a potentially restrictive media charter that would demand prudence in reporting on religious issues: the press will give the Muslim world the message: we are aware of the consequences of exercising the right of free expression, we can and we are ready to self-regulate that right (Rennie 2006, 5). It is also evident in a review of the literature, which turns up a number of grovelling apologies and retractions made by papers in the UK, the U.S. and Canada for publishing material that offends religious sensibilities. Such apologies include the Washington Post issuing a correction in response to negative statements made by staff writer Michael Weiskopf regarding the followers of Jerry Falwell and Pat Robertson, and National Public Radio apologizing for comments made by poet Andre Codrescu which took a dim view of Millenarian rapture beliefs, after the comments generated angry responses (Hoover 1998). However, it should be noted that religious groups are not above manipulating the press for their own ends. Many have hired PR men or entire firms, or have established volunteer publicity committees designed to pressure publishers into allowing only commentary and stories favourable to their organisations to be published (Hoover 1998). It is obvious that religious interests have to some degree restricted the way news is reported, in that the press is much more afraid of offending such groups than it was throughout the 1980s and 1990s. In the 2002 Reporters without Borders press freedom rankings, the UK held the number 21 spot. However, by 2004, the UK tied for 28th place alongside Hungary and El Salvador, while Denmark took the number one spot. That same year, the UK was beat out by South Africa (26th), Jamaica (24th), the United States (22nd) and Canada (18th). In 2007, the UK had regained some ground, landing the 24th spot. While there are many possible contributing factors to Britains slide in the press freedom rankings, it is likely that the fear of offending religious sensibilities is among them. Dalier and Schneider (2007) emphasise that [t]he value of freedom of expression is best appreciated when compared to its alternatives (p. 130). Lipman (2006) supports this argument but adds a cautionary postscript that is worth considering: The right to publish offensive materials must be protectedbut the decision to do so is another matter entirely. The question isnt merely whether a newspaper may print particular material but whether such material is a moral choice in todays world (p. 6). Sanders (2002) argues along the same lines, stressing that [f]reedom and truth are of enormous value but there will be times when a prudent silence will be the course of action taken by the truly virtuous person (p. 72). According to Levy (1993) [a]n argument can be made for the punishment of the incitement of hatred against persons who belong to religious, racial, or other minority groups; however, this argument loses all efficacy when criticism is aimed at a vast majority, and [i]n the case of blasphemers, invariably some vulnerable minority or individual has gallingly assaulted the sensibilities of the powerful majority (p. 437). This is certainly the case with most religious outrage today. Muslims and Christians far outnumber the atheists and agnostics who tend to be their fiercest critics. The fact that the Muhammad cartoons inspired a more violent and powerful reaction than the photos that came out of Abu Ghraib broadcasts a strong message about the power of religion in some circles (Lipman 2006, p. 6). Scientologists, by contrast, can legitimately claim to be a minority in numbers; however, the organisation is also extremely powerful due to its deep pockets and litigious nature, and its critics are outmatched when it comes to resources. Given that the press plays such a critical role in maintaining elements of democracy such as freedom of speech and in particular, the right to criticise those in power, the recent backslide into attempts to suppress anything perceived subjectively as blasphemy or criticism, as well as violent threats made toward those who represent dissenting voices, is disturbing. Its widely recognised that criticism of politics, philosophies, ideologies, and other ideas is part of the process of reaching better conclusions (Lipman 2006, p. 5). As such, when freedom of expression is compromised, democratic processes are threatened. However, serving religious interests is also advantageous for those in power; thus, it is the free media rather than political leaders that acts as a curb against tyranny. According to Hoover, a free and responsible press is the most important check on the excesses of government (p. 143). Ultimately, unless there is a shift back in favour of freedom of speech, there will be a slow but steady erosion of the very foundation of democracy. Works Cited Albanese, A., Pinkowski, J. 2007, ALA to libraries: Keep Alms for Jihad, pulped in the UK [HTML Version], Library Journal, August 23, retrieved 1 April 2008 from https://www.libraryjournal.com/article/CA6471402.html. Ammitzbll, P., Vidino, L. 2007, After the Danish cartoon controversy [HTML Version], Middle East Quarterly, Vol. 14, No. 1, retrieved 1 April 2008 from the Academic Search Premier database. 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From Bondage to Freedom - 939 Words

Whenever Abraham Lincoln heard â€Å"anyone arguing for slavery† he would â€Å"feel a strong impulse to see it tried on him personally†. Experiencing slavery first hand would definitely give someone an opposing view towards slavery. Despite the quick fix for slavery this option offers, it is not one of the more humane or reasonable choices. Slavery has a long history as something that will ruin a person’s life. One of the most horrific outcomes of human nature, slavery becomes recognizable not only as an outward and physical bondage, but as something that controls people’s emotions and financial statuses. Enslaved people are often pitied, and treated as if they have no control over the matter. Several notable works, The Jungle by Upton Sinclair, The Narrative of the Life of Frederick Douglass by Frederick Douglass, and Their Eyes Were Watching God by Zora Neale Hurston focus on varying aspects of slavery. The main characters in these books all unde rgo some form of slavery. Whether enslaved physically, economically, or mentally, perseverance, knowledge, and a mind open to change will most often result in freedom from one’s bondages. Physical slavery, by far the most obvious and apparent type, has tormented not only Africans, but other people as well. Although not technically slaves, some people tend to get bossed around controlled more easily than others. On the other hand, some people order others around, and expect to be obeyed. In Their Eyes Were Watching God, by ZoraShow MoreRelatedMy Bondage And My Freedom1223 Words   |  5 Pages â€Å"My Bondage and My Freedom† Slavery, Hardships, and Freedom? This book describes a day in a life of Frederick Douglass. In 2013, I saw a movie called ’12 Years A Slave’ reading this book and watching the movie was eye-opening for me. ‘My Freedom’ in this book explains that young Douglass suffered as a slave, when which he failed to flee his ‘Bondage’, then eventually he escapes that life. Douglass’s story continues to reverberate throughout his life and the American Dream that he conquered allRead More symbolaw Symbols and Symbolism - Birds as a Symbol in The Awakening597 Words   |  3 Pagesas the Symbol of Bondage and Freedom in The Awakening Birds that are enclosed in cages indicate solitude and bondage; those that roam in the open air above the seas represent freedom and happiness. The captivity or freedom of these animals is the symbolism that Chopin uses to illustrate the captivity Edna experiences from society and the freedom she desires.   Through this vivid bird imagery in her novel The Awakening, Chopin elucidates the struggle and freedom Edna encounters.Read More Exploration of Bondage in Middle Passage Essay1163 Words   |  5 Pages Bondage can be defined as a state of subjection to a force, power, or influence or the state of being under the control of another person. Throughout the novel Middle Passage, written by Charles Johnson, bondage is a reoccurring theme. The characters in the novel are bonded physically, emotionally, or psychologically. Some characters are bonded and can not escape their bondage. Others choose to place themselves in the situations. Throughout the course of the novel, so me of the characters gain theirRead MoreEssay about Exploration of Bondage in Middle Passage1185 Words   |  5 PagesBondage can be defined as a state of subjection to a force, power, or influence or the state of being under the control of another person. Throughout the novel Middle Passage, written by Charles Johnson, bondage is a reoccurring theme. The characters in the novel are bonded physically, emotionally, or psychologically. Some characters are bonded and can not escape their bondage. Others choose to place themselves in the situations. Throughout the course of the novel, some of the characters gain theirRead MoreMy Bondage And My Freedom And Frederick Douglass Analysis1701 Words   |  7 Pagestwist truths, if done correctly it will strengthen the authors message, without compromising the authenticity of the plot. One can see this in The Narrative of the Life of Frederick Douglass, along with his, My Bondage and My Freedom. Both novels are accounts of Douglass’ t roublesome journey from a slave to a freeman. These heroic accounts served as prominent and respected propaganda upon entering the abolitionist crusade. Despite the criticism garnered during Douglass’ lifetime, the work was remarkablyRead MoreThe Unnatural Insitution Essay745 Words   |  3 Pagesfound in nature. â€Å" Institutiones (161AD). Fredrick Douglass wrote My Bondage My Freedom as a marketing ploy based on Jurist Gaius’s idea. Slavery is an unnatural institution and it affects everyone. It affects those enslaved, those whom enslave, and even those who are not involved with either one. It is easy to see how those whom have been enslaved are affected. The most come, or easier seen is the simple lack of freedom. Those whom are enslaved are slaves and not free men, but the damageRead More Anne Frank and Frederick Dougalss Essays609 Words   |  3 Pagesthey so desperately clung to when they were in bondage.   Ã‚  Ã‚  Ã‚  Ã‚  Anne Frank and Frederick Douglass were both held in bondage, each in a different way. Frank was kept from the public eye for fear she would be caught and killed by the Germans. Even before she went into hiding she had to abide by so many restrictions that she had no freedom at all. On the other hand, Douglass was born a slave and had never known what it was like to be free, kept in bondage by his master. Despite everything they both keptRead MoreHelping Slaves Escape with the Underground Railroad1140 Words   |  5 PagesThe Underground Railroad was a hidden system developed to help fugitive slaves escape from bondage. It is both a dangerous and illegal task to assist these fugitive runaways with their escape. Secret codes were created to help protect themselves and to reach their destinations safely. One of these secret codes was the â€Å"Quilt Code,† it was used to display various geometric shapes and patterns resembling those found in American patc hwork quilts. These quilts displayed messages in connection withRead MoreSummary Of Thirty Years A Slave By William Wells Essay1513 Words   |  7 Pagesmoving on from captivity. William Wells Brown begins â€Å"Clotel† with the brief story of how he escaped slavery. As the writing progresses, Brown tells the story of Clotel, one of the alleged children of Thomas Jefferson that lived in slavery for most her life. Both writings give insight of living in slavery during 19th century America, and the difficulty in a country that is in the middle of overcoming enslavement. To some degree, citizens of America still feel the shackles of past bondage today. InRead MoreAnalysis Of The Stone Soup By Barbara Kingsolver884 Words   |  4 Pagesthat divorce frees the families from bondage. The best way to teach others how divorce, in certain relationships, frees the families from bondage is by using personal experience because individuals who have experienced divorce find it easier to explain the facts of divorce. From childhood, many parents teach their children that divorce is wrong and that there becomes a way to fix the circumstances. At a young age, Kingsolver inherited a definition of divorce from her family and friends. Kingsolver