Class Of Human Beings Research Articles

No Crips Allowed: Magical Negroes, Black Superheroes, And the Hyper-Abled Black Male Body In Steven Spielberg's Amistad and Ryan Coogler's Black Panther

No Crips Allowed:Magical Negroes, Black Superheroes, And the Hyper-Abled Black Male Body In Steven Spielberg's Amistad and Ryan Coogler's Black Panther Charles I. Nero (bio) Initially, it might seem odd to discuss shared racial tropes in Amistad and Black Panther. Not only were the movies created over two decades apart, the films belong to entirely different cinematic genres. Steven Spielberg's Amistad (1997) is a historical period drama that is based on the true story of an armed insurrection aboard a 19th century slave ship. Ryan Coogler's Black Panther (2018) is a fantasy film that focuses on a futuristic advanced mythical kingdom in Africa that produces superheroes. Nevertheless, these films are connected by their subject matter and a recurring strategy. At their cores, both films emphasize Black resistance to the white supremacy that trans-Atlantic slavery and European imperialism necessitated. Both films deploy as strategy the hyper-abled Black male body as a tool for resisting white supremacy and colonialism. I call attention to the hyper-abled Black male body in these two films specifically to focus on the Black disability that trans-Atlantic slavery produced. I am writing along the lines of Nirmala Erevelles brilliant reading of Hortense Spillers's now-classic essay "Mama's Baby, Papa's Maybe," in which producing and maintaining slavery required the impairment of Black bodies. The racialization of slavery meant that Blackness was always impaired, or, as Erevelles concludes, it was "at the historical moment when one class of human beings was transformed into cargo to be transported to the New World that Black bodies become disabled and disabled bodies become black."1 On the one hand, Amistad reflects upon the trans-Atlantic slave experience, while Black Panther showcases a Black nation that was spared this terrible ordeal; yet, both create magical worlds in which Black people are hyper-abled. Subsequently, in this essay, I examine the limits of the hyper-abled Black body as a tool of resistance; I also raise the question of whether such a dependence upon a specific gendered type--hyper-abled masculinity--reproduces a logic of white supremacy that equates Blackness with physicality, yet simultaneously denies Black intellect, therefore refuting political agency, or the rights of citizenship. [End Page 52] Amistad Prior the film's debut in 1997, Steven Spielberg and the film's producer, African American dancer and actress Debbie Allen, held blockbuster aspirations for Amistad. Both believed that Amistad could build upon the success of Schindler's List, Spielberg's historical period blockbuster from 1993. The commercial and critical success of Schindler's List had cemented Spielberg's status as a "serious filmmaker," though Spielberg was long credited with developing films that defined Hollywood filmmaking during the 1970s-1990s: namely, Jaws (1975), Close Encounters of the Third Kind (1977), E. T. The Extra-Terrestrial (1982), Poltergeist (1982), the franchises that stemmed from Raiders of the Lost Ark (1981) and Jurassic Park (1993). Despite the success of these previous films, Amistad was not the powerhouse that Spielberg and Allen had imagined. Instead, Amistad barely recouped its investment and it failed among critics, arguably because the film confused audiences. A possible source of this confusion was because of the decision to transform a genuine story of resistance into an "interracial buddy film," a subgenre that became popular during the Civil Rights Movement and subsequently expanded to include Hollywood cop film franchises, such as Lethal Weapon (beginning in 1987), Beverly Hills Cop (beginning in 1984),48 Hours (beginning in 1982), Independence Day (1996) and Men In Black (beginning in 1997). These films celebrate the developing bonds between Black and white men who overcome their racial differences and learn to work together to solve a crime, prevent corruption, or even save the planet from alien invasion. At stake in these movies are the interracial relationships between the crime-fighting duos; certainly, the buffed bodies of the captured Africans suggested this possibility. The fitness of the Beninese actor Djimon Hounsou, who played Cinque, the leader of the insurrection, was especially notable. Previously known as a fashion model, Hounsou's first cinematic appearance was as "eye candy" in the pop star Janet Jackson's video "Love...

Inside the Mind of the Machine: An Exploratory Study of Street Fighter Players Using Voice Recognition System

Computer games are part of our modern way of life. However, sure classes of human beings are excluded from this shape of leisure and social interaction because they're not able to use the interface of video games. The cause for this may be deficits in motor manage, vision or listening to. By the use of automated speech popularity structures (ASR), voice pushed instructions may be used to control the game, which may for that reason open up the opportunity for people with motor system trouble to be blanketed in- game communities. The aim of this paper is to discover a preferred way of using voice instructions in games which makes use of a speech popularity gadget within the backend and that can be universally applied for designing inclusive games.

The Rise and Fall of Human Dignity

Human dignity has a long history in philosophy, theology, politics and jurisprudence. Broadly speaking, there are important distinctions to be drawn between classical, patristic, medieval, reformed, liberal and postmodern approaches to the concept. In the development of ideas about human dignity, three key questions have emerged. First, there is the question whether dignity is an attribute of certain privileged classes of human beings or an attribute of all human beings without distinction. Second, there is the question whether human dignity is necessarily associated with the possession or exhibition of certain virtues or qualities of character. Third, there is the question of the extent to which dignity is an attribute of human persons conceived as autonomous and atomized individuals or as persons embedded in an array of associations and communities. This article will explore the implications of classical, patristic, medieval, reformed, liberal and postmodern approaches to the concept of human dignity for each of these three questions. It will do so by focusing on the views of Marcus Tullius Cicero, Gregory of Nyssa, Leo the Great, Bernard of Clairvaux, Thomas Aquinas, Martin Luther, John Calvin, Johannes Althusius, Pope Paul VI, Immanuel Kant and Friedrich Nietzsche. It will be argued that while the older classical conception of dignity understood it to be an attribute that set some classes or groups of human beings apart from others, the idea was transformed under the influence of Stoic philosophy and especially Christian theology into an attribute possessed by all human beings by virtue of their created nature. In the patristic, medieval and reformed perspectives, human dignity was understood to be an attribute of all human persons, conceived not as autonomous and atomized individuals, but as embedded in a great variety of associations and communities. As a consequence, dignity was considered to be something that can never be separated from one’s moral responsibilities as a human being called upon to perform the duties associated with one’s particular calling and station in life. In modern liberal conceptions of human dignity, however, the idea became disassociated from the qualities of one’s character and from the associations and communities in which human beings are naturally embedded. Defining human dignity solely in terms of human freedom and autonomy has resulted in a hollowing, flattening and atomizing of human dignity, culminating in the postmodern thought of Friedrich Nietzsche in which human dignity is reduced to the ‘will to power’, a condition in which ‘man in himself … possesses neither dignity, nor rights, nor duties’.

الحقوق المجردة بین الفقہ والقانون،دراسۃ مقارنۃ

ALLAH has also determined the rights of different classes of human beings. The term “Huqooq-e-Mujarradah” is a terminology of pure Hanafi jurisprudence, etc., it is frequently mentioned in the books of the Hanafi jurists, but the majority of other Islamic school of thoughts like Malikis, Shafi'is, and Hanbalis have not used this term peculerly. “Huqooq-e-Mujarradah” refers to the rights which are empty and isolated from the country and do not have a fixed relationship with the palace, if these rights are exercised or abandoned, the place will not be affected. There are many types of “Huqooq-e-Mujarradah”. But in this study, two main types are discussed. These are (Huqooq-ul-Irtifaq)Easementrights and (Al huqooq-ul-Fikriyyah) Intellectual property rights. So, what is the Islamic sharia view regarding these two rights, and what are the laws? This study examines and explains the answer to these questions.

Response to commentaries on ‘Expressivism at the beginning and end of life’

I appreciate all of the commentaries for their careful and thoughtful engagement with my article. Because of limited space, I can only focus on some criticisms and cannot develop my...

The Metre Order and Messages of Marabiyal- A Part Of Tamil Grammar Tholkaappiyam

“Marabiyal” the last part of ancient grammar book Tholkaappiyam which deals with the convention of words. The whole book was written for elucidating how to compose poems in Tamil. Tholkaappiyam allowed to use the spoken language of people and poetic words in Tamil poems in a conventional manner without contravention. Marabiyal speaks about class of nouns comprising of humans and celestial beings, a class of nouns for inanimate things and for beings other than humans and celestials, masculine gender names, feminine gender names, classes of human beings (varnas) and their rights. However, some Tamil researchers have claimed that this part of Varnams stratified as Brahmins, Kshatriya Kings, Mercantile “Vaishyas” and “Vellalas” are pretentious. The aim of this article is to prove evidentially that those Varnams are not indeed ostentatious. It is done   by presenting supporting evidences through the metre order of “Marabiyal” and other pertinent messages found in “Tholkaapiyam”.   Key Words:  Tholkapiyam, marabiyal, muraivaipu, poem, Tamil language                       ஆய்வுச்சுருக்கம்; தொல்காப்பிய மரபியல் நூலின் கடைசி இயலாக உள்ளது. முழுத்தொல்காப்பியமும் தமிழ்ச்செய்யுள் செய்யும் முறையினை விளக்குவதாக அமைகிறது. அவ்வகையில் தொல்காப்பியம் உலகவழக்கையும் செய்யுள்  வழக்கையும் மரபு வழுவாமல் செய்யுள் இயற்றப் பயன்படுத்த வேண்டும் என்று கூறுகிறது. அவ்வாறே தொல்காப்பிய மரபியல் அஃறிணைப்பெயர்கள், உயர்திணைப்பெயர்கள், ஆண்பாற்பெயர்கள், பெண்பாற்பெயர்கள், உயிர்களின் வகைகள் ஆகியவற்றைப்பேசுவதோடு உயர்திணையான மனிதர்களிடையே  இயல்பாக  உள்ள  வருணாசிரம சமூகவேறுபாடுகளான அந்தணர், அரசர், வணிகர், வேளாளர் ஆகியோர்க்கு உரிய உரிமைகள் குறித்தும் பேசுகின்றது. ஆனால் சில ஆய்வாளர்கள்  வருணாசிரமக்கருத்துக்கள் இடைச்செருகல்கள் என்று கூறுகின்றனர்.இதனைச் சான்றுகளின் அடிப்படையில் அதாவது நூற்பாக்களின் வரிசைமுறை,கூறப்பட்ட செய்திகள் ஆகியவை கொண்டு  மறுப்பதே  இந்த ஆய்வுக்கட்டுரையின் நோக்கமாகும்.   குறிப்புச் சொற்கள் : தொல்காப்பியம், மரபியல், முறைவைப்பும், கவிதை, தமிழ் மொழி.

O inimigo principal: a economia política do patriarcado

Christine Delphy indica a existência de um modo produção patriarcal, que opera em paralelo ao capitalismo, transferindo sobretrabalho das mulheres para seus maridos. Ela observa em particular dois fenômenos: (1) a permanência de uma boa quantidade de trabalho realizado no âmbito doméstico, mas voltado ao mercado, sobretudo no meio rural, quando a produção das mulheres é apropriada pelos homens; (2) a incoerência de julgar que a produção gerada para o autoconsumo não gera valor. As mulheres, assim, constituem tanto um grupo efetivamente submetido a uma determinada relação de produção, ou seja, uma classe, quanto uma categoria de seres humanos destinados por nascimento a entrar nessa classe, ou seja, uma casta. O artigo discute ainda as diferenças entre a posição da esposa, cujos serviços são remunerados de acordo não com o volume ou qualificação do trabalho, mas com as posses e a boa vontade do marido, e do trabalhador assalariado.

Citizens United: Robbing America of Its Democratic Idealism

The 2010 Citizens United ruling has been widely reviewed from the lens of legal precedent. In this critique, the author suggests the need to examine the logic and effects of the ruling from a historical, philosophical, and linguistic perspective. He challenges the Court's basis for providing inanimate entities First Amendment protection to “invest” in politics by equating corporations with individuals and money with speech. He holds that Citizens United employs parallel logic to the syllogism embedded in the most repugnant ruling the Court ever made, the 1857 Dred Scott decision. To justify slavery, the Court in Dred Scott defined a class of human beings as private property. To magnify corporate power a century-and-ahalf later, it defines a class of private property (corporations) as people. The effect is to undercut the democratic basis of American governance.

Rethinking Biopower

This article answers a call, recently published in Advances in Nursing Science, to more fully explore the use of Italian political philosopher Giorgio Agamben's theory of biopower in nursing research and scholarship. Giorgio Agamben argues that biopower is not a modern phenomenon, and critical analysis of the historical origins of Western political practice shows how humanist discourse has been complicit in a long tradition of marginalization and violence, accomplished in each era by designating certain classes of human beings as "bare life." I discuss how I have used Agamben's theory to frame my own research, and the challenges of applying this theory in emancipatory work.

Séneca contra Iram

In the De Ira, Seneca presents a thorough analysis of anger, which he describes as the most violent and ugly of all the emotions -a condition of the soul whose outward appearance is as turbulent as its inner disorder. It is a vice that afflicts all classes of human beings- the rich and the poor, the foolish and the wise, ordinary citizens and heads of state. It is contra naturam. For man in his natural state is peaceful and kindly whereas the irate man is unbalanced, irrational, cruel. No plague has been more harmful to the human race than anger. From it comes murder, crime, warfare, the ruin of family and friends, the downfall of cities. Seneca, however, maintains, that although it is difficult, man can, through training and discipline, banish anger as well as other vices from his soul. With profound understanding of the human psyche, our Cordoban Philosopher imparts to his reader common-sense solutions that will help control wrath.

Stem Cell Research: Why Medicine Should Reject Human Cloning

Stem Cell Research: Why Medicine Should Reject Human Cloning

Race unconsciousness and the white male

D uring the past twenty years, a combination of cultural, social, and political factors produced a powerful taboo deflecting attention from affirmative action's effects upon young, working and middle-class white males. This massive "race unconsciousness" effectively devictimized them. Protests and grievances voiced by white males were ignored or jeered by influential individuals and institutions. Ironically, in a society dominated by a white-male power structure, few powerful white males concerned themselves with the fate of younger, workingand middle-class white males under affirmative action. Exploring the structural matrix and the ideological roots of this institutional inattention is the aim of this analysis. Race-unconsciousness toward white males has crippled the formulation, implementation and assessment of race-conscious programs. Whether or not journalists, social scientists, and policy makers acknowledge the white males' responses to affirmative action, the sociological and political consequences are significant. Intellectual self-censorship and devictimization of any class of human beings are ominous developments in societies committed to individual rights, democratic processes and the free exchange of ideas. How censorship develops among the highly-educated classes of a post-industrial society merits investigation.

Eros and Androgyny: The Legacy of Rose Macaulay (review)

Reviewed by: Eros and Androgyny: The Legacy of Rose Macaulay Alice R. Bensen Jeanette N. Passty . Eros and Androgyny: The Legacy of Rose Macaulay. London: Associated UP, 1988. 165 pp. $34.50. How good to find a second—the first was in 1969—full-length book on the writings of Rose Macaulay! Meanwhile, seven of her novels have been republished in recent decades, and an eighth has never gone out of print. She wrote between 1906 and 1956. Jeanette Passty is concerned with illustrating the fact that: Macaulay's novels, and various of her other writings . . . constitute a deliberate act of rebellion against the cultural myths that pin both men and women to Procrustean standards of masculinity and femininity, without regard to individual needs and natures. They examine—with extraordinary sociological accuracy—the positive and negative aspects of issues still relevant in our day—celibacy, sexuality, matrimony, child-rearing, sex roles, and sexual stereotypes. Passty calls attention to the number of characters who are harmed by these Procrustean standards—men who are not permitted to study art, men who never fully develop because they are not trained in sensitivity; women who are not permitted to study such subjects as agriculture, or who are considered odd because they find the trivial life assigned to their sex intolerable, or simply because they adhere to reason as the standard of judgment. In several of the novels the chief woman character is "twinned" with a brother or close male associate to whom she is superior in intelligence and energy—a device for gaining recognition of woman's potential but also, in the later novels, a comment on society, which is loath to permit an unmarried woman to achieve or a married one to be other than a helpmate. Passty is very much interested in pointing out Freudian symbols. Perhaps Macaulay, who did not care for Freud, did not invest these objects with these meanings. A girlchild who picks up her brother's cricket bat to strike a burglar may be acting as a courageous, resourceful human being, not as a male. When, as often in these novels, and in Macaulay's own life, young females fantasized [End Page 795] themselves as young men, were they not, for the most part, wishing to be the only class of human beings who could act as wholes? This was Macaulay's "androgyny"—she resented women being perceived as outside the general human race. Rather than being "masculine," her women are "whole"; their desired modes of life or careers would not seem inappropriate today, and many of them have not only "brains that grip" but also unusual charm. Macaulay was famed for her witty style. Any study of only one aspect of her content, although well-researched and certainly useful, cannot give an adequate idea of the scholarliness, wholeness, and gaiety of her work. This, one must read. Alice R. Bensen Eastern Michigan University Copyright © 1990 Purdue Research Foundation

The Concept of Moral Person

El propósito de este trabajo es analizar el concepto de persona moral como portadora de derechos morales básicos. Se trata de explorar la conexión entre este concepto y la clase de los seres humanos, Muchas personas aceptan que existe una relación íntima entre el hecho de ser hombre (i.e. ser humano] y Ia propiedad de ser portador de un derecho. Bajo este punto de vista, parece que la única condición para gozar de un derecho moral es ser humano. Esta condición cumple con una aspiración igualitaria, ya que afirma que todos los hombres deben tener cualquier derecho en el mismo grado. La condición cumple con la proposición: todos los hombres son iguales. Si esta proposición se interpreta como descriptiva, es falsa. Si se interpreta normativamente, no es plausible, ya que todos los teóricos de la igualdad aceptan el hecho de que no todos los hombres deben de ser tratados como iguales. La proposición podría tener sentido si la interpretamos como una proposición analítica, es decir, si afirmamos que el predicado 'hombre' tiene carácter de todo o nada, lo que significa que todos los hombres son igualmente hombres. Estas reflexiones nos llevan a la necesidad de analizar el predicado 'hombre'. Una primera definición podría darse en relación con ciertas propiedades Biológicas; otra, de acuerdo con ciertas características tales como la racionalidad, la inteligencia o la capacided de decidir y de elegir valores. La propiedad biológica no admite grados, por esto puede decirse que tiene un carácter de todo o nada. El concepto de hombre definido en términos biológicos puede servir para propósitos teóricos y prácticos; sin embargo, no nos sirve para adscribirle al hombre ciertos derechos morales básicos. La otra definición tiene consecuencias no deseadas, ya que las caracteristicas en cuestión no son de todo o nada.' Los hombres, según esta tesis, serán merecedores de los derechos de acuerdo con el grado de racionalidad, inteligencia, capacidad de elección de valores, etc. Esta consecuencia sería elitista. Por esta razón la proposición 'todos los hombre son iguales' parece analíticamente falsa. Tenemos que rechazar la presuposición de que el concepto de persona moral denota una clase de individuos a los que distinguen ciertas propiedades fácticas mencionadas en principios morales fundamentales y que son condición para tener ciertos derechos. Necesitamos un cambio radical en la estrategia de la caracterización de la personalidad moral. Necesitamos, primero, establecer los principios básicos y categóricos de los que se deriven los derechos Morales; a saber: 1) El principio de la inviolabilidad de la persona. 2) El principio de la autonomia de la persona. 3) El principio hedonista. 4) El principio de la dignidad de la persona. El principio de la autonomía de la persona y el hedonista, establecen el valor agregado de ciertos bienes que son el contenido de los derechos básicos. Ahora bien, estos están limitados por el principio de la inviolabilidad de la persona. que prohíbe privar a alguien de un bien, si con ello se le deja. en una situación peor que la de las otras personas. Este principio, a su vez, está limitado por el principio de la dignidad de las personas, el cual habla de ciertos tipos de distribución. Cada uno de estos principios beneficia a aquellas entidades que tienen una característica distintiva. El de la autonomía de la persona sólo puede ser disfrutado por los individuos que eligen y materializan los principios morales en general. El hedonista sólo beneficia a los individuos que pueden sentir placer y dolor. El principio de inviolabilidad de las personas sólo se aplica a las que son autoconscientes, independientes y centros de interés. El de la dignidad beneficia. a las personas que son capaces de tomar decisiones y de aceptar las consecuencias de sus acciones. Para gozar de los derechos, derivados de los principios, se necesitan ciertas capacidades que son graduales y que son las condiciones que permiten a los individuos y a las entidades gozar de los beneficios de los principios liberales. Como únicamente la capacidad actualizada permite el goce, es necesario examinar dicha noción. Este examen nos remite a la noción de 'entidades existentes' que son susceptibles de tener personalidad moral. Para adscribir personalidad moral a una entidad o a un individuo, son relevantes las cuestiones de la existencia y de la identidad a través del espacio y el tiempo. Esta cuestión esta íntimamente relacionada con la de la identidad personal. Dado que el tratamiento de este tema sería demasiado largo, es mejor mencionar algunas de sus implicaciones, a manera de prólogo. Dichas implicaciones se refieren a cuestiones relacionadas con distintas clases de individuos o entidades, como son: los animales no humanos, los fetos, las personas minusválidas, las entidades colectivas y las personas pasadas y futuras.

Terror and Mutilation in the Golden Age

The origins of nation-destroying and humanity-annihilating power of racism2 have been traced back to ideas prevalent in the eighteenth and nineteenth centuries, prominent among which was a belief in the natural right of conquest, a belief based in turn upon a theory of the natural superiority of certain races or classes of human beings to others.3 Although the superman doctrine makes a debut as early as the Platonic dialogues,4 the notion that there is something different about the rise of that doctrine in our centurysomething more violent, more intellectual, more totalitarian has led some to view it as a distinctly modern phenomenon. My purpose here is to suggest that the modern form of the superman doctrine, with its justification of violence, conquest and terror, claims descent from one fearsomely developed in the Golden Age of the sixteenth century, and that the expression of that doctrine may be found in the dark undertones of a golden text, Shakespeare's The Merchant of Venice. This age, which we recall as the time of Elizabeth and Shakespeare, of Coke and Raleigh, had dawned in 1492 with what was thought to be the greatest event, excluding the Incarnation, since the creation of the world.5 No less important than the discovery of a new land was the discovery of its

Theology and Equality

Until very recently Christian theology has never been much concerned with social equality. It would be true to say that, on the contrary, a well-developed theology of inequality has been characteristic of Christianity for most of its history. Before I develop this theme it could be well to define what kind of equality I am talking about. I am concerned with social equality of the kind that is demanded by many contemporary civil-rights movements. It may be called ‘equality of consideration’ by which I mean the presumption against treating human beings differently in any respect until grounds for the distinction have been shown which are relevent to the distinction we propose to make. According to such a principle we consider that to judge an individual not on his merits relevant to the case but on the supposed merits of some class to which he belongs is a fundamental injustice. The onus of proof that membership of some class of human beings disqualifies an individual from equality of consideration in some respect always lies with one who wishes to make or to perpetuate the disqualification.A principle of equality of this kind is not a natural Christian growth. It can be developed without any reference to Christianity but it is likely to be more vigorous if it comes about by the cross-fertilisation of Christian inspiration and humanist ideas. If Christianity has contributed anything to the development of the equality principle in society it is not so much by way of formal Christian ideas as by way of a certain humanitarian impulse at work in a suitable ideological environment.

African Slavery and other Forms of Social Oppression on the Upper Guinea Coast in the Context of the Atlantic Slave-Trade

It has come to be widely accepted that slavery prevailed on the African continent before the arrival of the Europeans, and this indigenous slavery is said to have facilitated the rise and progress of the Atlantic slave-trade. According to P. D. Rinchon, ‘from the earliest days of the trade, the majority of the Negroes were living in a state of servitude, and the native chiefs did not have far to seek for the human merchandise’. Daniel Mannix, in one of the most recent accounts of the Atlantic slave-trade, contends that ‘many of the Negroes transported to America had been slaves in Africa, born to captivity. Slavery in Africa was an ancient and widespread institution, but it was especially prevalent in the Sudan.’ In the opinion of J. D. Fage, ‘the presence of a slave class among the coastal peoples meant that there was already a class of human beings who could be sold to Europeans if there was an incentive to do so… So the coastal merchants began by selling the domestic slaves in their own tribes.’ The main purpose of this brief study is to test these generalizations with evidence taken from the Upper Guinea Coast—the region between the Gambia and Cape Mount.