LaPierre's Reflection Paper

Jose Arroyo

Professor Werry

RWS 200 M & W 3:30-4:45

25 February 2015

LaPierre’s Reflection Paper

            In the transcript of NRA’s LaPierre speech on the Newtown Tragedy he states three claims in his piece. One of his claims is that the media attributes to the, “ provoking others to try to make their mark.” The number of violent video games that are present in today’s society supports this claim. For example, “Kindergarten Killers,” illustrates how Adam Lanza, or anybody by that nature, could have been lured to trying or experiencing this kind of horrific gesture of trying to relive a moment played on a video claim. The examples of present day video games is one of his strategies on trying to illuminate how society has played a huge role on influencing people’s minds on cruel acts. Another claim LaPierre states is that every school in America or the world in that matter should be guarded by individuals who posses a firearm. His challenge to his audience’s ethics is a useful strategy to call to play their morals and ethics. When describing how we protect many institutions he reveals how we leave our, “children… defenseless.” The use of this comparison evokes his audience to fully understand the importance of firearms in school grounds because he is trying to convey that guns are actually effective ways of defense. He also states how there should be a mental database of “mentally ill.” This assertion emphasizes the desire of trying to eliminate any possible causes or recurrences of any mass shootings. The ability to eliminate or disable the ability of any of these people to get a gun will prevent mass murders, which LaPierre is stating.

            Some strengths of his argument are that he uses ethos and pathos effectively to connect to his audience emotionally and ethically. The ability to connect and evoke his audience through these appeals enables him to have a clear plan on stopping these types of horrific incidents.  The duration he took to give his defense of the NRA shows his concern and grief for the families but also shows the time and thought it took to build a qualified defense against many outraged parents and people.

            A couple of weakness I saw with this piece is that he assumed everyone was against the NRA, which may of lead to an overgeneralization in piece. But also his claim of allowing individuals having a gun in a “innocent” infrastructure also can lead to some complications. That individual may have passed protocol but they may still been infested with prior video game experience and attack innocent children as well.     

Final Draft

Jose Arroyo

Professor Werry

RWS 200 M & W 3:30-4:45

23 February 2015

Analyzing the Two Texts “The Muslim woman” by Abu-Lughod and “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering” by Haysan Haydar

            The issue of the veil on Muslim woman is a very controversial topic. Many people argue that it is oppression and sexist while others see it as a foundation of everyday life. There are two authors who argue for the first claim but argue for it in different ways. In the chapter from her 2003 book Body Outlaws, “ Veiled Intentions: don’t judge a muslim girl by her covering,” Maysan Haydar argues that the veil, that many Muslim women wear, is a choice and not oppression put on them by men. She wrote this text almost right after 9/11 when most Americans were frightened toward Muslim women who had this garment on. The sense of isolation by these women prompted Haydar to respond to these misconceptions and reveal to the general American public that the veil is a way of life for these women and is not to be seen as an oppressive tool. She also describes how Western values are out of sync as compared to the Middle East which creates a disconnect between the two cultures. She tries to patch this relationship by evoking a sense of unity and togetherness by the way she approaches this touchy topic. However, in her 2006 online scholarly article, “ The Muslim woman,” senior anthropologist Lila Abu-Lughod writes during the Iraq War and argues that the image we have of veiled women are problematic because they limit our ability to accurately view them for who they are and also it creates a false divide between “us” and “them.” She additionally tries to make her readers realize how there are different social paths to change in the world. Through the use of definition, rebuttal, and ethos both authors try to change or broaden their audiences thinking. Due to Abu-Lughod’s harsh and authoritive tone and limited audience (Western Feminist) her argument makes Haydar’s piece most likely more persuasive to her broad audience and the ability for her to connect to them on a more ethical and emotional level.

            Abu-Lughod and Haydar both try to clear up the misconceptions about the veil throughout their pieces but do so differently. The use of common day language benefits Haydar in creating a better connection with her selected audience as compared to Abu-Lughod who wrote for a very narrow and specific audience. This paper will show how Haydar’s argument is more effective through the use of redefinition, rebuttals and ethos as compared to Abu-Lughod’s who’s sophisticated and educated diction pertains to a more educated audience.  

In Haydar’s and Abu-Loghod’s pieces they redefine how Americans should look at a Muslim Women with their veil and also argue that even though the veil may seem like an oppressive tool, the Western idea of “freedom” is skewed. Many people in the United States were afraid of Muslim Woman after September 11 and the constant judgment of Muslim people persists today. For example in Haydar’s piece, the misconception of “freedom” is constantly skewed to the person’s point of view as the lady on the “New York City bus.” She saw the “jilbah” the woman was wearing and configured that she was being oppressed by her religion and stated that at least she “, got to be free.”  Her statements reveals how people in general do not take the time to learn the reason behind wearing the veil but are easy to draw an assumption rather quickly. This exact statement is what most likely prompted Haydar to write tis piece because she is trying to clarify how many Muslim women are not oppressed but rather they are their own person. She uses a personal narrative of her personal interests of , “karate,” and “skateboarding” to illustrate how she, herself, is not oppressed by the veil. The “shocked faces” that looked at Haydar when she expressed her love for normalcy emphasizes how judgmental people really are towards these women that they do not believe they have hobbies that are similar to theirs. Their exact expressions were possibly a driving force to make Haydar construct her piece. Similar to Haydar, Abu-Lughod also redefines the, “burqa,” to her audience to help them realize the cultural significance behind the use of the garment. Many women in different places in the Middle East are not required to wear a, “burqa,” for example in Bedouin. Women, “cover their faces in certain contexts… don’t veil for younger men,” this example of the women in Bedouin illustrate how their decision to veil in certain situations enables them to be free and assertive in their own life’s. The use of a real day example builds her ethos with her audience because she showed and redefined the image for them inside their heads.  

Both authors use rebuttals to contradict and oppose the opposition’s way of thinking to get heir points across. First off, in Haydar’s piece The West and The Middle East both believe in, “modesty,” but each side interprets the word in a different way. Haydar inserts how the veil to the Muslim culture keeps the women in modest form and respectable but also enables the women to be free from unwanted attention. But in contrast Western society believes that freedom is enabled by wearing whatever he/she choses to wear as long as it is, “modest.” The different interpretations creates a tension between both societies because Their, “priorities are out of line: American women spend hours getting ready for strangers.” This quote emphasizes how too much attention is put on image alone and not on the most important aspect of every human being: their heart. The ability to see the person fully rather than a sexual object is more essential to Haydar and the Muslim world. The rebuttal highlights how despite the different clothing appearance by the Muslim culture they have a right to express themselves and keep their morals intact because they can keep their beauty for treasured individuals as compared to the Westerners.

In Abu-Lughod’s piece she argues for the same intention Haydar does and utilizes rebuttals to reveal how pity toward the Muslim women can be hindering to them. She argues that we stray away from trying to save these women because the very thing we are trying to stop we are imposing on them. Everyone in the world has a different way of thinking and acting but is up to us to be, “aware of different paths in this world.” The claim by Abu-Lughod reveals the tolerance and patience we need to have and preserve to be able to understand one another’s culture. The rebuttal of what we should not be doing towards these women exemplifies how Abu-Lughod believes that the continual visualization we gather from the media disables, “us,” from obtaining the ultimate goal: unity.   

She argues for a different interpretation of freedom between the two cultures. She states how, “Our,” image of the Middle East Women is problematic because it creates a divide between, “us,” and,”them.” This divide restricts us from being one and being united due to our entitlement of, “us,” being superior and the “oppressed” Muslim Women as being, “inferior.” The inability of, “us,” to see their side create this divide and this is why Abu-Lughod most likely wrote this piece toward Western Feminist to slowly but surely break down this divide by trying to listen to one another’s view on things

One major difference between these two authors is how they support their claims with ethos. Haydar uses many personal anecdotes and the overall piece is a personal narrative as contrasted with Abu-Lughod’s piece it is more researched based. The anecdotes creates many overgeneralizations onto her audience which makes her general American public to question her creditability as compared to Abu-Lughod her research solidifies her claims more effectively. Despite the overgeneralizations put onto her audience Haydar’s ability to connect to her audience enables her to connect to them more substantially and at a more personal level. The every day language employed by her allows anyone to read her piece and reconsider his/her previous thoughts about veiling.

The cultural significance of these two authors pieces is to change, not only local, but also the global perspective on how people view the “veil” many Muslim Women wear. The veils are not merely a disguise; but are a way for these women to express themselves as a whole person rather than being judged by their physical attributes.  The quicker the misconception is erased the better society will be due to the fact that many people will respect these women more and become more tolerant of their practices. I, for one, did not realize that the “veil” was a choice purposed to these women but rather due to the media and “our” intolerant views I shunned the idea of concealing a women’s beauty. But due to these texts I was able to see the misconception I had and I was able to reconsider my judgments and place myself into their situations. Both authors argued for tolerance but connected to their audiences differently. The ability to use everyday language and the personal narratives by Haydar enabled her to connect to her audience more likely than Abu-Lughod due to her higher vocabulary and strict division between the “superior ideology” versus the inferior ideology.” The ability to relate to her audience makes her audience to continue reading, but despite that, the use of overgeneralizations limited Haydar’s ability to unanimously win over her whole audience.    

Works Cited

Abu-Lughod, Lila. “The Muslim Woman.” Eurozine.nv. 2006.Web. 14 January 2015.

Haydar, Maysan. “Veiled Intentions: Don’t Judge a Muslim Girl by Her Covering.” Viewpoints. Ed. W. Royce Adams, 7^th ed. Boston, Wadsworth, 2010. (183-88).

Analyzing both Texts

Wednesday, February 11, 2015

Jose Arroyo

Professor Werry

RWS 200 M & W 3:30-4:45

9 February 2015

Intro and Body paragraphs for Two Texts ( Haydar and Abu- Lughod)

            The topic of the veil on Muslim woman is a very controversial topic. One side says it is a choice and a way of personal freedom and the other side says it is oppression and sexist. There are two authors who argue for the first claim but argue for it in different ways. In the chapter from her 2003 book Body Outlaws, “ Veiled Intentions: don’t judge a muslim girl by her covering,” Maysan Haydar argues that the veil, that many Muslim women wear, is a choice and not oppression put on them by men. She wrote this text almost right after 9/11 when most Americans were frightened toward Muslim women who had this garment on. The sense of isolation by these women prompted Haydar to respond to these misconceptions and reveal to the general American public that the veil is a way of life for these women and is not to be seen as an oppressive tool. She also describes how Western values are out of sync as compared to the Middle East which creates a disconnect between the two cultures. She tries to patch this relationship by evoking a sense of unity and togetherness by the way she approaches this touchy topic. However, in her 2006 online scholarly article, “ The Muslim woman,” senior anthropologist Lila Abu-Lughod does not try to create a sense of unity but rather an “us” and “them” approach and divides her readers. Her text is during the Iraq war and she argues that we must be aware of pity because it makes a superior and inferior group, which also creates a divide. She additionally tries to make her readers realize how there are different social paths to change in the world. Through the use of definition, rebuttal, and ethos both authors try to change or broaden their audiences thinking. Due to Abu-Lughod’s harsh and authoritive tone and limited audience (Western Feminist) makes Haydar’s piece most likely was more persuasive to her broad audience and the ability for her to connect to them on a more ethical and emotional level.

In Haydar’s and Abu-Loghod’s pieces they redefine how Americans should look at a Muslim Women with their veil and also argue that even though the veil may seem like an oppressive tool, the Western idea of “freedom” is skewed. Many people in the United States were afraid of Muslim Woman after September 11 and the constant judgment of Muslim people persists today. For example in Haydar’s piece, the misconception of “freedom” is constantly skewed to the person’s point of view as the lady on the “New York City bus.” She saw the “jilbah” a woman was wearing and configured that she was being oppressed by her religion and stated that at least she “, got to be free.”  Her statement reveals how people in general do not take the time to learn the reason behind wearing the veil but it is easy to draw an assumption rather quickly. This exact statement is what most likely prompted Haydar to write tis piece because she is trying to clarify how many Muslim women are not oppressed but rather they are their own person. She uses a personal narrative of her personal interests of , “karate,” and “skateboarding” to illustrate how she, herself, is not oppressed by the veil. Similar to Haydar, Abu-Lughod also redefines the, “burqa,” to her audience to help them realize the cultural significance behind the use of the garment. Many women in different places in the Middle East are not required to wear a, “burqa,” for example in Bedouin. Women, “cover their faces in certain contexts… don’t veil for younger men,” this example of the women in Bedouin illustrate how their decision to veil in certain situations enables them to be free and assertive in their own life’s. The use of a real day example builds her ethos with her audience because she showed and redefined the image for them inside their heads.  

Both authors use rebuttals to contradict and oppose the opposition’s way of thinking to get heir points across. First off, in Haydar’s piece The West and The Middle East both believe in, “modesty,” but each side interprets the word in a different way. Haydar inserts how the veil to the Muslim culture keeps the women in modest form and respectable but also enables the women to be free from unwanted attention. But in contrast Western society believes that freedom is enabled by wearing whatever he/she choses to wear as long as it is, “modest.” The different interpretations creates a tension between both societies because Their, “priorities are out of line: American women spend hours getting ready for strangers.” This quote emphasizes how too much attention is put on image alone and not on the most important aspect of every human being: their heart. The ability to see the person fully rather than a sexual object is more essential to Haydar and the Muslim world. The rebuttal highlights how despite the different clothing appearance by the Muslim culture they have a right to express themselves and keep their morals intact because they can keep their beauty for treasured individuals as compared to the Westerners.

In Abu-Lughod’s piece she argues for the same intention Haydar does and utilizes rebuttals to reveal how pity toward the Muslim women can be hindering to them. She argues that we stray away from trying to save these women because the very thing we are trying to stop we are imposing on them. Everyone in the world has a different way of thinking and acting but is up to us to be, “aware of different paths in this world.” The claim by Abu-Lughod reveals the tolerance and patience we need to have and preserve to be able to understand one another’s culture. The rebuttal of what we should not be doing towards these women exemplifies how Abu-Lughod believes that the continual visualization we gather from the media disables, “us,” from obtaining the ultimate goal: unity.   

She argues for a different interpretation of freedom between the two cultures. She states how, “Our,” image of the Middle East Women is problematic because it creates a divide between, “us,” and,”them.” This divide restricts us from being one and being united due to our entitlement of, “us,” being superior and the “oppressed” Muslim Women as being, “inferior.” The inability of, “us,” to see their side create this divide and this is why Abu-Lughod most likely wrote this piece toward Western Feminist to slowly but surely break down this divide by trying to listen to one another’s view on things

One major difference between these two authors is how they support their claims with ethos. Haydar uses many personal anecdotes and the overall piece is a personal narrative as contrasted with Abu-Lughod’s piece it is more researched based. The anecdotes creates many overgeneralizations onto her audience which makes her general American public to question her creditability as compared to Abu-Lughod her research solidifies her claims more effectively. Despite the overgeneralizations put onto her audience Haydar’s ability to connect to her audience enables her to connect to them more substantially and at a more personal level. The every day language employed by her allows anyone to read her piece and reconsider his/her previous thoughts about veiling.              

Intro Body Paragraph between Haydar and Abu-Lughod

Monday, February 9, 2015

Jose Arroyo

Professor Werry

RWS 200 M & W 3:30-4:45

9 February 2015

Intro and Body paragraphs for Two Texts ( Haydar and Abu- Lughod)

            The topic of the veil on Muslim woman is a very controversial topic. One side says it is a choice and a way of personal freedom and the other side says it is oppression and sexist. There are two authors who argue for the first claim but argue for it in different ways. In the chapter from her 2003 book Body Outlaws, “ Veiled Intentions: don’t judge a muslim girl by her covering,” Maysan Haydar argues that the veil, that many Muslim women wear, is a choice and not oppression put on them by men. She wrote this text almost right after 9/11 when most Americans were frightened toward Muslim women who had this garment on. The sense of isolation by these women prompted Haydar to respond to these misconceptions and reveal to the general American public that the veil is a way of life for these women and is not to be seen as an oppressive tool. She tries to evoke a sense of unity and togetherness by the way she approaches this touchy topic. However, in her online scholarly article, “ The Muslim woman,” Lila Abu-Lughod does not try to create a sense of unity but rather an “us” and “them” approach and divides her readers. She argues for the same justice that Haydar is trying to implement but in more a harsh and authoritive way which most of likely would not have persuaded the Western Feminist audience she is writing to. So this why Haydar’s piece most likely was more persuasive to her broad audience due to the ability for her to connect to them on a more even keel level.

In Haydar’s piece she argues how most Americans should not judge a Muslim Women based solely on her veil and she also argues that even though the veil may seem like an oppressive tool, the Western idea of “freedom” is skewed. Many people in the United States were afraid of Muslim Woman after September 11 and the constant judgment of Muslim people persists today. For example, the misconception of “freedom” is constantly skewed to the person’s point of view as the lady on the “New York City bus.” She saw the “jilbah” a woman was wearing and configured that she was being oppressed by her religion and stated that at least she “, got to be free.”  Her statement reveals how people in general do not take the time to learn the reason behind wearing the view but it is easy for everyone to draw assumptions rather quickly. This exact statement is what most likely prompted Haydar to write tis piece because she is trying to clarify how many Muslim are not oppressed but rather they are their own person. She uses a personal narrative of her personal interests of , “karate,” and “skateboarding” to illustrate how she, herself, is not oppressed by the veil. This contradiction evokes her audience to realize the major cultural values that the West and the Middle East have. Both places believe in, “modesty,” but each side interprets the word in a different way. Haydar inserts how the veil to the Muslim culture keeps the women in modest form and respectable but also enables the women to be free from unwanted attention. But in contrast Western society believes that freedom is enabled by wearing whatever he/she choses to wear as long as it is, “modest.” The different interpretations creates a tension between both societies because Their, “priorities are out of line: American women spend hours getting ready for strangers.” This quote emphasizes how too much attention is put on image alone and not on the most important aspect of every human being: their heart. The ability to see the person fully rather than a sexual object is more essential to Haydar and the Muslim world.

In Abu-Lughod’s piece she argues for the same intention Haydar does but she utilizes different claims and evidence. She argues for a different interpretation of freedom between the two cultures. She states how, “Our,” image of the Middle East Women is problematic because it creates a divide between, “us,” and,”them.” This divide restricts us from being one and being united due to our entitlement of, “us,” being superior and the “oppressed” Muslim Women as being, “inferior.” The inability of, “us,” to see their side create this divide and this is why Abu-Lughod most likely wrote this piece toward Western Feminist to slowly but surely break down this divide by trying to listen to one another’s view on things.

But she also argues that we stray away from trying to save these women because the very thing we are trying to stop we are imposing on them. Everyone in the world has a different way of thinking and acting but is up to us to be, “aware of different paths in this world.” The claim by Abu-Lughod reveals the tolerance and patience we need to have and preserve to be able to understand one another’s culture.

One major difference between these two authors is how they support their claims. Haydar uses many personal anecdotes and the overall piece is a personal narrative as contrasted with Abu-Lughod’s piece it is more researched based. The anecdotes creates many overgeneralizations onto her audience which makes her general American public to question her creditability as compared to Abu-Lughod her research solidifies her claims more effectively.              

Reflection Paper of "The Muslim Woman"

Tuesday, February 3, 2015

Jose Arroyo

Professor Werry

RWS 200 M& W 3:30-4:45

4 February 2015

Reaction Paper to “The Muslim Woman”

            In Lila Abu- Lughod’s online editorial, “ The Muslim Woman” she calls to attention the misconceptions the West has on the image of a woman with a veil on. She quickly rewrites the misconception and reveals how the veil is sometimes a geographical reason or purely a personal choice. She also states how even if Islam threw away the “submission” for women to wear a veil if they would really stop wearing the veil. The claim I just mentioned above draws interest from me because she is right. Many women will not simply throw off their veil and wear jeans. It has become a way of life for these women and especially since some areas enforce this type of submission they would still be required to wear the veil. Throughout her piece she is trying to aim her online editorial towards educated American people who have an interest toward the highly controversial topic of veiling. I drew this conclusion from the type of language she uses but also the place and location she published this piece. She is writing on an online editorial due to looking at the course reader and viewing the title of the publisher of her piece. The use of “we” in the first paragraph aligns herself with the general American public because she is creating a common ground between her reader and herself. Which in essence creates a link emotionally and makes the reader realize that despite the position of Abu-Lughod she is seeing the similar things “we” as common people see on a daily basis. Abu-Lughod’s use of “us” and “them” creates a divide between two people who have significant differences and do not meet eye to eye on things. As contrasted with Haydar she tries to show “us” how Muslim women who wear veils can become united with the American public despite the obvious clothing difference. There is not hostile tone associated with the diction choice of “us” and “them” with creates a more settling environment for the reader to become comfortable with reading the piece. Despite the similarities of differentiating cultural values of the West and the Middle East in both pieces, Haydar uses a more calm and simplistic tone to get her point across to her audience that despite the difference of values both cultures can flourish together if they take the time to understand one another. One major difference between Haydar and Abu-Loughos is that Abu-Loughod uses more complex language which is intended for a more educated audience as compared to Haydar’s piece which is more simplistic and intended for a general American public audience.

One strategy from Haydar's Piece and Summary of "The Muslim Woman"

Tuesday, February 3, 2015

Jose Arroyo

Professor Werry

RWS 200 M & W 3:30-4:45

2 February 2015

One strategy from Haydar’s piece and a summary of Abu-Logodh's "The Muslim Woman"

            One strategy Haydar utilizes to her advantage is the use of comparing and contrasting the cultural values between the West and the Middle East. She states how the a women in the West wishes to, “appear in Stuff magazine,” as compared to her she wishes to not be seen as a simplistic piece of meet but rather appreciated for her personality and her whole self. This comparison is most likely more persuasive than many of her other claims because her audience (general American public) can relate this comment to a person in his/her life. But despite this great claim she does have a knack of overgeneralizing people in one of her claims. She talks about how wearing her veil she was able to rid herself of harmful experiences. She uses an example of how men try to harass girls who walk past a construction site. But she overgeneralizes on the aspect that every man will have a comment as a women walks past their view. This overgeneralization most likely works against her and makes her audience question her way of thinking.

            In Lila Abu- Lughod’s online editorial, “ The Muslim Woman” she calls to attention the misconceptions the West has on the image of a woman with a veil on. She quickly rewrites the misconception and reveals how the veil is sometimes a geographical reason or purely a personal choice. She also states how even if Islam threw away the “submission” for women to wear a veil if they would really stop wearing the veil. The claim I just mentioned above draws interest from me because she is right. Many women will not simply throw off their veil and wear jeans. It has become a way of life for these women and especially since some areas enforce this type of submission they would still be required to wear the veil.

Veiled Intentions

Thursday, January 29, 2015

“Veiled Intentions: Don’t judge a muslim girl by her covering” Response Paper

            In trying to find more information about the writer I went to google search and I typed in “veiled intentions” to get a broad summary of Haydar’s life. For the date of publication I found out that “Vieled Intentions” was published in 2003 and the context of this text is that 9/11 happened a year before the publication. The controversy that surrounds this text may be one of fear that the United States has toward Muslim people. Haydar is a Muslim woman from Michigan, who works as a social worker in New York City. I find all this information https://dananicoleburns.wordpress.com/2014/02/19/haydar-nussbaum-essayedited/.

            Haydar claims that wearing a veil isn’t soley a “oppressive tool” she reveals how it is actually a sense of freedom that comes with it. She also states how in meeting boys she was not “wanted soley for [her] looks,” but rather she could be treated with respect and seen for the person that she was. She also claims how her religion, Islam, is not “backward thinking” (264) but rather it is a way of life for her people.

            One key strategy Haydar employs through her text is rebuttal against her audience. When discussing how there is a negative view on the way the “patriarchal” religion of Islam is imposing “oppressive” measures on the women she states that it is, “ a choice for women.” She quickly asserts and diminishes the prior way of thought her American audience had, which creates an open-minded atmosphere for the reader while he or she is reading.

            Another strategy she uses is her personal anecdotes and her personal narrative in why she does not see the veiling as a negative thing. Her upbringing as a little girl enabled her to choose if she wanted to undertake the veiling but she was not simply forced to by her parents. In describing her parents her mom and dad were opposites but they both believed to “Let there be no compulsion in religion” (2:256). Due to that understanding they fruitfully gave the opportunity to her to choose if she wanted to or not. However, in some cases some girls are not so lucky and are forced to veil. So to them they do not see the veiling ritual as a sense of freedom but rather a form of oppression.