If America would stop trying to control everything for one-minute we could take a step back and regain our dignity, respect, and values that we have always strived for. The purpose of this essay is to discuss the rapid changes that America is going through. It also brings to light the complex feelings that people, especially Margaret Atwood, have towards these changes. Margaret Atwood talks about her disconnection with the American world. She remembers the joy and excitement of American pop culture in the days of “the Andrews Sisters, Ella Fitzgerald, the Platters, and Elvis."
The main contemporary ideologies presented using different techniques are those of Thatcher, in ‘Top Girls’ and ‘Trainspotting’, set in 1980s. Margaret Thatcher portrayed individual endeavour for success as most important rather than society working together especially for women whom she aimed to ‘liberate’ with her ideals. Thatcher made a political stand using a subtle allusion to Ronald Reagan’s ‘American Dream,’ so that the people would subscribe to her and her ideals. Both writers, Welsh and Churchill, criticise these contemporary ideologies presenting the absurdity but in some cases conforming to them by addressing impact on gender and class. Marlene calls Thatcher; ‘Maggie’ – colloquial use of her name suggesting closeness, perhaps a metaphor for the incorporation of the prime minister’s ideology into society and presenting its strong impact on ordinary life, especially Marlene’s.
Its intended upshot was to secure evenhanded rights for all, by stressing on females’ suffrage and other rights. Undoubtedly, its pattern largely took after that of the DOI (Marshall 387; Stanton 70-71). Even then it was unique in that it particularly demanded for electoral rights as well as reformation of the statues which touched on marital
Poe’s Genre Crossing: From Domesticity to Detection BONITA RHOADS cholarship of the past forty years has repeatedly demonstrated that domesticity emerged as a pervasive cultural ideology in nineteenthcentury America, promoting the feminized household as a spiritual retreat from the instrumental relations of the marketplace. “Domesticity constitutes an alternative to, and escape from, the masculine economic order,” Gillian Brown contended in 1990, recapitulating the groundbreaking studies published in the 1970s and 1980s.1 But despite all its manifest resistance to capitalism, domestic ideology and the popular fiction associated with it have also been prominently linked to consumerism. In her classic 1977 book, The Feminization of American Culture, Ann Douglas leveled a notoriously harsh indictment against domestic ideology as the origin of mass culture. More recently, in Sentimental Materialism, Lori Merish has reexamined Douglas’s argument, offering a more even-handed consideration of the conflicted orientations and complex intellectual history by which domesticity contested the market while nevertheless supplying a crucial logic for consumerism.2 Such internal contradictions have caused a number of critics to conclude that domestic ideology was too aligned with the public sphere to maintain its credibility as a moral counterpoint to industrial society. “A persistent and fundamental paradox of American domesticity,” in Kathleen McHugh’s words, is that “[while] it was constructed ideologically from the beginning as a resistant discourse to market capitalism its resistance functioned conservatively, as an accommodation with or amelioration of threatening market forces rather than a direct contestation of them.” Yet, according to Mary P. Ryan, domesticity’s concessions to commercial culture were not static but progressive.
John Lyly wrote “Euphues and His England,” to describe how great a queen, Queen Elizabeth is. Even though these speeches are all about women’s authority, they have their own differences as well as similarities. In Knox’s speech, he talks about how he thinks women are unfit to rule over men. He uses a variety of vocabulary and appeals to convince the audience that woman should not rule over men. In Lyly’s speech, he states how great the Queen is.
Compare and Contrast the American Dream in the films American Dream, according to Oxford English Dictionary (2010), can be defined as the ideal that every citizen of the United States through hard work, determination, and initiative, should have an equal opportunity to achieve success and prosperity. As time went by, some new elements in different aspects of American Dream have been added into this definition. American dream is reflected in the two films, Gone with the Wind (GWTW) (1939) whose heroine Scarlet O’Hara, a typical southern American girl, fight against the fate to protect her land Tara, and Mulan (1998) in which an ancient Chinese girl, disguising as a male, takes her father’s place on the battlefield (Leong, 1998). Although Mulan is a Chinese character, the heroine in the film has been polished into American ideology and added new elements, such as teamwork, on the basis of original. It is apparently helpful for Disney, the American movie company, to spread their films worldwide, especially China, and sing highly of the American Dream implicitly.
The conservative path they used could be defined by trying to win state by state in order to obtain women’s suffrage. Some strategies they used were having a parade in Washington, D.C., getting donations, and supporting Woodrow Wilson. On the other hand, NWP was much more radical than NAWSA. They used a radical path towards women’s suffrage and wanted a constitutional amendment. Some strategies they used were announcing themselves as an independent party and denouncing Woodrow Wilson during World War 1, going straight to Congress, starting their own newspaper and holding signs at the gate to the White House.
Building Identity Trough Adaptation In her short essay, “Two Ways to Belong in America,” Bharati Mukherjee insists, “My sister is an expatriate, professionally generous and creative, socially courteous and gracious, and that’s as far as her Americanization can go. She is here to maintain an identity, not transform it” (Mukherjee 2). Mukherjee’s statement focuses on the significant yet controversial aspect of assimilation into American culture. While some Americans claim that immigrants into the United States should fully assimilate and abandon past cultural values like Bharati Mukherjee assimilates, others favor clinging onto cultural values from one’s home country (Mukherjee 1). Decisions to assimilate teach newcomers how to behave in manners acceptable in the United States; however, rather than using the term assimilation, the better term is adaptation which, unlike assimilation, suggests finding equilibrium between retaining one’s past identity yet still accepting and submitting to new cultural values that are acceptable in the new country—those being English fluency and new traditions.
"In the anti-feminist view," Martha Weinman Lear wrote, "the status quo is plenty good enough. In the feminist view, it is a sellout: American women have traded their rights for their comfort, and now are too comfortable to care." In answering the question of what women want, Martha Weinman Lear listed some of NOW's early goals: • Total enforcement of Title VII of the Civil Rights Act • Nationwide network of community child
Being President, Monroe had a significant amount of power over the country and its government. Monroe’s Doctrine opened the floodgates for Manifest Destiny after the nation knew the government was behind it. Document A provides evidence that Monroe was correct with his prediction that America would follow the government’s lead and head west to protect the country through Manifest Destiny. The strongest argument against Manifest Destiny was the fact that would bring slavery to the new territories America gained. Not only was this false, Americans and politicians who were anti-slavery overlooked this because spreading what they considered America’s good qualities was more important to them and they wanted to follow Monroe’s Doctrine.