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Summary Of Part Three Of Angela Davis

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Part Three of Angela Davis: An Autobiography describes Davis’ foreign travels as a young adult and their influence on her changing political and social views. Davis recounts her time in Paris as an American, where even in the embassy after Kennedy’s assassination she states, “Nevertheless, I felt out of place at the Embassy, surrounded by crowds of ‘Americans in Paris’ and it was difficult to identify with their weeping” (Davis 132). Even early on in her travels, Davis already identified the feelings of antipathy that she felt for other Americans whilst exploring her own path of communism, and even her connections with Vietnamese hatred for Americans, when in the Vietnamese Tet Celebration, “the brutal realities of their experiences by the …show more content…

In the festival in Finland, Davis experiences not only countless cultures and peoples who shared her beliefs, but also, “The most exciting dimension of the festival, in my opinion, came from the bilateral delegation meetings, because they were occasions for more intimate contact with the youth of other lands” (Davis 123). These demonstrations and seminars are what added to Davis’ growing support of communism as she learned from others the same causes and cultures that made up the movement for a better world and people. The cultural clashes and demonstrations are what fueled Davis’ own separation from other Americans, and her growing sentiments against capitalism and other forms of discrimination against her people. It is because of her travels to these foreign countries and festivals that Davis was able to grow and explore her own political and social beliefs without the limitations of the US Government hunting down and removing communist influence and community from America. Rather, Davis was able to view communism in a new light and voice that made that cause her own. Traveling made it so Davis did not have to rely on the falsehoods and whitewashed truths Davis was taught in school, but rather see the divide between her and other Americans when finding community with communists around the

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Part Four of Angela Davis: An Autobiography opens with a preface written by Henry Dumas, “fire eaters from the sun we shall lay the high dome to siege cover scream with holy wings, in those days we shall be terrible” (Dumas 147). As the fourth part of Angela Davis’ book is titled “Flames,” this preface relates to this part in many ways. Flames themselves start from a spark, such as a small movement or resistance that continues to burn and add others to the fuel until it becomes a flame. Additionally, the idea that the revolution and rebellion coming from the forces Davis supports is seen as terrible when it seems to be derived from a good and righteous purpose.

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Part Five of Angela Davis: An Autobiography, opens with the words of Wallace Stevens “The hand between the candle and the wall Grows large on the wall... It must be that the hand Has a will to grow larger on the wall, To grow larger and heavier than the wall” (Stevens 281). As Part Five details Davis’ struggles with the prison system in California after being moved, this preface seems to indicate Davis’ growing desire to outgrow the wall of oppression she faces, and even tear it down from the inside. At the beginning of the part, Davis notices herself being separated by her brothers and sisters by walls and other objects as if to show that the wall is what must be conquered what separates her from her purpose and cause “On the other side of the gate a crowd had gathered and when I got out of the car, they let out a clamorous ‘Free Angela Davis and all political prisoners!’

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Overall, while reading any primary source can have some advantages and drawbacks, this memoir contributes to our discussions and helps challenge and enrich our views on the popular support for communism in

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The Vietnam War marked a period in history in which public radicalization jeopardized the way America lived up to its ideals. As Professor Jeremi Suri argues in his book, Power and Protest, with the “excessive police force,” the activism taking place grew more radical. The “shared movement” against police, military, and political authority continued to grow stronger and furthered domestic chaos amidst the war. In addition, there was great support for the use of violence in the want for change, to the extent to which those supporting “nonviolent change garnered far less support” on protests against the war. The war in Vietnam threatened domestic ideals as groups striving for change, without the use of violence, “turned to guerilla warfare.”

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Eduardo Mendieta constructs an adequate response to Angela Davis’ Are Prisons Obsolete? in his article, The Prison Contract and Surplus Punishment: On Angela Y. Davis’ Abolitionism. While Mendieta discusses the pioneering abolitionist efforts of Angela Davis, the author begins to analyze Davis’ anti-prison narrative, ultimately agreeing with Davis’ polarizing stance. Due to the fact Mendieta is so quick to begin analyzing Davis’ work, the article’s author inadvertently makes several assumptions about readers of his piece. For instance, Mendieta assumes that readers will automatically be familiar with Angela Davis.

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He compares this multiculturalist vision of the society to Marx's view of life under communism, whereby society wouldn't be divided into competing classes. According to Marx's communist belief, “no individual should be limited to one exclusive sphere of activity.” They have the liberty to do whatever they want at any time. For instance, hunt in the morning, fish in the afternoon, graze

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This is effective in his work as he exploited the widespread, American fear of communism present since the end of the Second World War in 1945. Americans had been on edge about the threat of communism in their county for decades. This period of widespread fear of communism by Americans was known as the “Red Scare.” As previously stated, a major aspect of communism is the equal distribution of wealth and success. Similar to the aspects of “Harrison Bergeron” in which everyone has the same opportunities for success and nobody has any advantages over another.

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Angela Davis in her book, Are Prisons Obsolete?, argues for the overall abolishment of prisons. Amongst the significant claims that support Davis’ argument for abolition, the inadequacy of prison reforms stands out as the most compelling. Reform movements truthfully only seek to slightly improve prison conditions, however, reform protocols are eventually placed unevenly between women and men. Additionally, while some feminist women considered the crusade to implement separate prisons for women and men as progressive, this reform movement proved faulty as female convicts increasingly became sexually assaulted. Following the theme of ineffectiveness, the reform movement that advocated for a female approach to punishment only succeeded in strengthening

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The type of change Davis wanted to happen in the world is Revolutionary and planned changed. Revolutionary because she wanted a dramatic change in the treatment of the oppressed. Davis wanted to have the same resources for minorities that were available to majorities. She also didn’t believe that people should be incarcerated for non-violent offenses but yet be taught and given resources to improve the lives and environments that caused them to decide to commit the violent

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“Socialism” and “communism” was introduced into America’s political lingo when the reformers tried to own useful property together as a community instead of private individuals. Several Utopian societies attempted to change traditional gender roles and

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By showing how the communist system seeks to crush any who deviate from conformity, Rand illustrates that collectivism leaves no room for human diversity and growth. In the end, Kira’s story demonstrates that a system which does not value the individual spirit can never achieve true freedom for humanity. As Kira’s story comes to a close, readers are left with a stark reminder of the importance of individual liberty and the human desire for self-expression. Without the freedom to choose one’s own path and live according to one’s own values and conscience, the full flowering of the human spirit cannot be realized. Kira’s rebellion thus serves as a beacon calling readers to remember the preciousness of individuality and the vital role nonconformists play in challenging repressive systems that stifle human progress.

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Marx and Engels then follow with a series of rhetorical questions: “Where is the party in opposition that has not been decried as communistic by its opponents in power? Where is the opposition that has not been hurled back from the branding reproach of communism, against the more advanced opposition parties, as well as against its reactionary adversaries (1)?” Combined with the notion that holding power leads to corruption and immorality, the questions asked presents the reader with the impression that the communist party is being purposefully targeted by influential authorities. Marx and Engels further appeal to the emotions of their readers by adding that “The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has… left remaining no other nexus between man and man than naked self-interest, than callous “cash payment”(4).”

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Thus, Freedom is not only a political relationship (see below), but also a basic political value organizing more specific political ideologies and attitudes. The same is true for the values of Solidarity, Equality and Tolerance. Ideological groups and categories will especially also define them- selves (and their goals) in terms of their most cherished (preferential) values. Thus, for dominated groups, political Freedom, Justice, Equality or Independence may be more prominent values than for instance the social values of Harmony, Submission, or Sympathy”. John Lennon was the maximum representation of the hippie movement.

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The status of expatriates in Paris after World War One is a recurrent theme in The Sun Also Rises and J. A. Schwarz does a great job describing it in his critic about American nationalism versus “freedom” of expatriates in Paris. However, one could ask himself, reading the article, if this “freedom” really exists or if American expatriates in France in that period only had to forget about the American nationalism to try to live regardless of their past. J. A. Schwarz gives the reader a complete analysis of the status of American expatriates when the First World War brought about the degradation of an ideal, the disillusionment and the distress in the country. He manages to explain the ambiguous feeling of being an expatriate but still feels

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Karl Marx (1818-1883) considered himself not to be a sociologist but a political activist. However, many would disagree and in the view of Hughes (1986), he was ‘both – and a philosopher, historian, economist, and a political scientist as well.’ Much of the work of Marx was political and economic but his main focus was on class conflict and how this led to the rise of capitalism. While nowadays, when people hear the word “communism”, they think of the dictatorial rule of Stalin and the horrific stories of life in a communist state such as the Soviet Union, it is important not to accuse Marx of the deeds carried out in his name.

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