Living Conditions in 1900's Chicago

In the early 1900's, Jane Addams established the Hull House in the inner city of Chicago. In the surrounding, impoverished neighborhoods, there were a mix of many nationalities, living expenses and living conditions: Some of the groups are correlated.

Overall, the geographical area was basically slums or ghettos in extreme poverty. Most of the living space was made up of immigrants of various nationalities, usually living all within a close area. Groups of the same race or nationality, would live close to one another, also with the same living conditions. 

In the Polk & Twelfth and Hausted & Jefferson block of Chicago, Italians lived in the most low-cost spaces ranging from less then five dollars and $5-$10 for rent. Other predominant groups, the middle of the lower-class, on the block were Bohemian or English-speaking people that lived in the "mainstream" conditions, $5-$10 and $10-$15, respectively. The more "upperclass" of the poor were either Russian or Polish. They lived in space that was the most expensive range, from $15-$20 for rental.

In another block of the city, also close to the Hull House, there was the same type of groupings of ethnicities. It was the same types and cost of living space for the same types of nationalities. Except on this side of town, on this block, much of the space owned by English-speaking people were used as brothels!

There is more evidence of the poverty and the hardship experienced in the inner city of Chicago in various photos taken during that time period. Much of these photos show the hardship, and almost this misfortune, of the living conditions. There are photos of polluted city streets with dirty garbage boxes that were hard to empty and to clean. Another photo shows the density of the neighborhoods surrounding the Hull House, displaying the lack of space and the difficulty to find a play area for children. The last photo was a found play area: a small, garbage-lined, disease-infested alleyway with children running about. This showed what kind of places were used for play areas and shows the lack of supervision of the kids. 

Overall, the conditions were obviously not the best, back in that era. The living conditions were poor and were cramped, and expensive for that time period.  Jane Addams did her part to make it better for the less-fortunate by establishing her settlement house.

A New Take on Religion

A funny view on Christianity and other religions from comedian Jim Gaffigan:

(could this be used for my post-10th week blog post?

i think this covers religion very well, 

and it would be oh-so-swell if i can get extra points for it. 

i'm not saying, i'm just saying...)

ENJOY!!

Motivations...

In the early 1900's, activist Jane Addams established a settlement house in the slums of inner-city Chicago.  This was originally an idea that was based in England, but Addams Americanized the settlement house idea and established it in an urban setting in a large metropolitan city. This was a place for the poor to go for refuge. This gave great opportunities to those who were less fortunate. "Twenty Years at the Hull House" is a story (almost autobiographical) that shows and demonstrates her philosophy (maybe motivated by religion?) and how it makes a great social change for the better.

From reading "Twenty Years", it was mentioned that she was a Quaker. These religious views could be the foundation for a giving personality and a good heart. These morals or values could have been instilled into her at a young age and then carried out and put into action later in her life as something non-religious. But if she did not have Quakerism in her younger years, she could have been someone else and done something completely different with her life. Her "religious-based philosophy" is the motivation for helping the less fortunate and establishing the Hull House

Her accomplishments could be characterized or categorized as "philosophical", but I feel that her "philosophical" actions have some roots or a foundation provided by Quaker religious views.

Racism in Rastafari

Rastafari is known for its Afrocentrism, being centered on or around the motherland of Africa (or more specifically for Rastas, Ethiopia). This is a social and political aspect in Rastafari religion. This can also be related with racism.

Rastafari "prophet" Marcus Garvey used Afrocentrism in his teachings and publishings. This encouraged black people take pride in their roots and their heritage. This inspired Rastas to embrace all things African. With this, naturally, comes a hatred towards the upperclass and the government (which in the prime of the Rastafarian movement, the upperclass and government were caucasians).

I once saw a caucasian wearing Rastafarian tattoos on his biceps. One was a portrait of Bob Marley (which wasn't the worst because a lot of people hold Marley in high regard as a musician). There was also a country of Jamaica with it's flag within the borders (he could have been from Jamaica and his tattoo could've been a symbol of nationalism). And finally, (this guy had big arms, hence the number of tattoos) he also had an "Irie" tattoo in the colors of Ethiopia (red, yellow and green) which, I'm pretty sure, is from from Rastafari religion itself.

I'm not sure why a caucasian, such as this example would be flaunting such tattoos of a religion that extremely dislikes white people. It's ironic and contradictory. Afrocentrism is natural and inherent in Rastafari. Too often, people go with what is popular instead of doing research and knowing the underlying and historical value of things, i.e. Rastafari.

Documental Rastafari

This documentary segment shows us a Rastafarian community in Saint Andrew/Nine Miles, Jamaica. From what we have watched, we see confirmation of what we learned and discussed in class.

Much of the 'System of Symbols' is present in the video. The colours on the houses/shacks are boldly painted in Ethiopia's colours (red, yellow and green). These houses are built in a small community on a mountain side (which could be symbolic of Ethiopia's colour green for the lush land). I didn't see to many heads with flowing dreadlocks, they were all wrapped up in red turbans. This is their version of a royal crown, this brings them closer to Ethiopia. The interviews show the language used by the Boboshanti Rastafarians. Still like other Jamaicans or other Rasta, their lingo is a broken English, still creating a separation from the rest of society. 

As was stated in class, a person can easily tell if a household is Rastafari by looking around and seeing the various symbols classified with Rasta. This community is all about religion, it dedicates itself to Rastafari. This Boboshanti community is almost like a monastery, constantly praying and going to church, more dedicated that some other communities. Many of the symbols seen in the video and mentioned here show what Rasta is all about. 

Bob Marley: Icon

After taking time to analyze a few of Mr. Marley's songs in class the other day, I realize that Bob Marley is not just a reggae music icon or a marijuana advocate, but a religious figure as well.

When talking about reggae music, it is very difficult to not mention Bob Marley's name. He was the pioneer for bringing reggae to America, and a worldwide audience also. He had a number of greatest hits during (and after) his lifetime. (Album "Legend" went platnum, after his death!)

Most Americans know about Marley's musical career and his marijuana use. For Rastafarians, the marijuana is sacred sacrament (like a Native American peace-pipe), it is a part of their religion. But a lot of people associate Marley with only a recreational usesage (non-spiritual). Many people feel that was all he did, but after class on Friday I realize that he is much more than that.

After going through some of his songs, we can tell there are religious roots in the songs, the album art and the clothes worn at performances. Bob Marley's lyrics tell about the struggle his people had with being oppressed and moving to Ethiopia (example from "Exodus"). He would also use biblical references for activism. Marley and his style of music was a big part of the Rastafarian movement.

Marley isn't just a pot-smoking reggae musician, but a Rastafarian as well. His religious views and motivation for activism show in his songs. His music and lyrics "moved" (emotionally and physically) the people that listened.

Solomon & Sheba (redux)

Mmmkay, I think I got it now...

In Kebra Nagast, the Queen of Sheba learns from a merchant named Tamrin, the wisdom of King Solomon. She travels to Jerusalem to meet him and to basically worship him. They end up meeting and Solomon tricks her into sleeping with him. He gives her a ring to give to the child, to represent the custody or the belonging to Solomon.

The Queen of Sheba is portrayed as a wise, good leader in this text. As stated in class, both characters in this excerpt of Kebra Nagast need to do something morally questionable (two notable people of that time sleeping with one-another), to give Ethiopia value and a status.

Their child, a son Menelik, is born and grows up. Visits his father and receives the Ark of the Covenant and goes home to the Queen after being offered Solomon's throne. This mystery of the location of the Ark also gives Ethiopia some value.