The Representation Of Disabled People In Film

The Representation Of Disabled People In Film The purpose of this assignment is to critically analyse the stereotypical portrayals of disabled people in the media. It is mainly concerned with the misrepresentation of disability in films, especially the horror genre. It aims to consider the effect that the media has o disabled identity, highlighting the power of body image and personal experience on the development of both individual and group identity. In examining the mechanisms of how we read film, the exchange of looks, of identification, and of pleasure offered and obtained, we find that notions of masculinity and femininity predominate spectator text relations. Media often turns people into objects and this can bring terrible consequences as self-image can be deeply affected with their interpretations of what is acceptable and visually pleasing in contemporary bodies. Girls self-esteem plummets during adolescence partly because they cannot escape the message that their bodies are objects and imperfect ones at that. Girls of all ages get the message that they must be flawlessly beautiful and, above all these days, they must be thin. Even more destructively, they get the message that this is possible, that with enough effort and self-sacrifice, they can achieve this ideal. The glossy images of flawlessly beautiful and extremely thin women that surround us would not have the impact they do if we did not live in a culture that enc ourages us to believe we can and should remake our bodies into perfect commodities. Women are especially vulnerable because their bodies have been objectified for so long. According to Clarkes (1995) media representations of embodiment show how the computer-generated body of the hyperreal world also persist in negating a disabled embodiment. The use of body doubles in films and commercials makes it even less likely that we will see real womens bodies. Davies (1997:1) writes, People with disabilities have been isolated, incarcerated, observed written about, operated on, instructed , implanted, regulated, treated, institutionalised, and controlled to a degree probably unequal to that experienced by any other minority group. Oliver (1990: 1) writes, Throughout the twentieth century disabled people continue to be portrayed as more than or less than human, rarely as ordinary people doing ordinary things. The world is fast becoming a global market place controlled not by individual governments but by transnational conglomerates interested only in profits (OShaughnessy, 1999). The influence of these huge and powerful corporations on the media leads to a pernicious kind of censorship. The problem is exacerbated by the fact that many of these corporations own and control the media. The medias development has been affected by commercial interests that recognise that the media are potentially highly profitable industries (OShaughnessy, 1999:2). This point helps to demonstrate that media representations are not always genuine or accurately reflecting reality. The media uses visual images to tell a particular story ant these experiences often help guide opinions and values. The consumption of the media, and in particular media forms such as TV and film, has become extremely popular. Not only do the media reflect societal values, but it can be assume that it also encourages certain ideals. Stigma, Stereotyping and Prejudice There is no established single theory of stigma, which is not surprising as stigma embodies a complex interaction between medicine, political affairs, social science, history, psychology, anthropology (Smith, 2002). Smith goes on to state that the significant stage in the generation of stigma is the perception of difference and for stigmatisation to take place, the differences observed will be related to undesirable traits. Smith used the example of people suffering from a mental illness being stereotyped as being violent and unpredictable. Marks (1997, p.86) draws attention to the moving image media representations, that divide the able bodied and people with impairments. According to Sarfan (1998) much has been written on the damaging, stereotypical representation of people with all manner of impairments in film. Wahl (1995) states that films with disability themes stigmatise those with similar characteristics as: infantile; savants; sexually abnormal and bitter; deviant and violent and dependent and pitiable. According to Whittington- Walsh (1997) people with a variety of impairments have been exhibited for amusement and gain as freaks for countless years and it proved to be a lucrative business. Even though spectators turned away from the freak shows at the beginning of the nineteenth century images of people with impairments as entertainment did not cease to exist. Mainstream film industry has produced many films showing characters with impairments. More often than not, disabled people in film are portrayed as pitiable and pathetic such as John Merrick, paraded as a freak in The Elephant Man (1980, David Lynch, Uk), or as victims an objects of violence such as Suzy Hendrix who was blind and intimidated by drug dealers in Wait until Dark (1967, Terrance Young, USA) or as asexual such as the disabled war veteran, Ron Kovic, in Born on the 4th of July (1989, Oliver Stone, USA). These are but a few of the distorted portrayals of disabled people in the media. According to Marks (1997, p.86) these individuals are presented as Other who are completely different from us. Very rarely are disabled people accurately shown as leading ordinary lives. Stigmatised individuals and groups frequently lack power to alter such views and as such their status diminishes further. Our opinions about different groups of people are often totally irrational. They are influenced by factors such as our membership of a group (ethnocentrism) and by our experience, no matter how small, of that group. Some of these ideas may be positive and some may be negative but often these opinions or attitudes are based on very little information. The process of grouping people together and believing that they are all the same is known as stereotyping. The term stereotype was introduced by Walter Lippmann in 1922 (cited in Brown, 1986) and was defined as being an oversimplified view of the world that satisfies our need to see the world as more understandable and manageable than it really is. What he actually meant was that if we can attribute a whole set of characteristics to something, we will not have to analyse the thing each time we meet it in order to know about it. Stereotyping involves classifying people according to a set of pre-established criteria and this kind of classification is usually made on the basis id something as superficial as their appearance. What the person is actually like is totally irrelevant because we simply attribute all sorts of characteristics to them on the basis of the group that we have put then with. According to Tajfel (1982), the process of trying to give ourselves some kind of positive identity seems to explain why people have what are known as in group preferences. If we are assigned to a group, any group, either by birth or by design, we instantaneously seem to feel a kind of innate, automatic preference for that group and give the group a higher status than other groups. The in group bias is merely a method of increasing our own self-esteem. If a group believes it is less worthy than others, it will be more likely to accept any prejudice shown to them without objection because they believe it is justified. The nature of social power dynamics and group hierarchy make stereotypes particularly oppressive for certain individuals and groups (Operario et al., 1998). In particular: †¦individuals whose outcomes are controlled by others, and groups low in the social hierarchy, are vulnerable to the demeaning content of their stereotypes. Conversely, individuals who control others outcomes, and groups near the top of the social hierarchy, are more likely to employ stereotypes about others †¦ (Fiske, 1993) Because of their dependence on the powerful, the powerless direct their attention up the hierarchy and do not categorise those with power. But the powerful themselves are too busy, too unconcerned with accuracy, or too dominance-orientated to pay any attention to the powerless. They, therefore, tend to categorise and form highly stereotypical impressions of those over whom they can exert power (Oakes, 2004). Powerful people simply pay less individuating attention to their subordinates- that is, they treat them less as individuals, while the reverse is true for subordinate individuals and groups. According to Operario and Fiske (2004): †¦ Not only does power perpetuate beliefs associated with social subordinates and minority groups, it also enables people to act upon stereotypical beliefs through legislation, economic policies, and institutional practices†¦ A counterintuitive finding is the tendency for the powerless and disadvantaged to show biases that justify and maintain their groups low status (that is, they accept the status quo). This helps explain why social injustice can endure within cultural contexts that outwardly endorse egalitarianism and equality. But this is not necessarily the same as internalising negative stereotypes. Members of low-status groups tend to achnowledge their groups disadvantaged status, but minimise perceptions of personal vulnerability to discrimination. In this way, they can maintain their self-esteem and personal control, and avoid feeling personally victimised (Operario and Fiske, 2004). Sometimes the attitudes we have towards a group of people are extreme and we call this kind of extreme attitude prejudice. This prejudice can be either positive or negative depending on the person holding the views. Often these extreme attitudes have virtually no foundation in reality and are based simply on some minor attribute like appearance, are influenced by factors such as the media and the way we have been socialised. Supposing someone has something about their appearance that they have no control over-how must they feel? The studies by Piliavin (1969) in the subway showed that people with ugly facial birthmarks were not helped as frequently. Were they being stereotyped on the basis of some external characteristics and consequently suffering some king of prejudice to do with the fact that their appearance was not perfect? Even when prejudices are irrational, if they are maintained or perpetuated by society they cab have vey dangerous consequences for the person concerned. The person on the receiving end is likely to develop very low self-esteem, seeing themselves as less worthy than people holding their prejudiced views. However, there is evidence to show that if you have an expectation that people will be prejudiced towards you, this may in fact lead you to perceive a situation in a different way to people who have no expectation of prejudice. This was demonstrated by a study done by Kleck and Strenta (1980) who applied make-up to their participants to make them look as if they had an extremely large, ugly facial scar. After checking their appearance in a mirror, the researchers applied some cream to set the make-up but what they actually did was remove the scar. The participants then spent some time interacting with another person and reported back on whether the scar affected their interactions. Even though there was no disfigurement, the participants reported that their appearance had influenced the way the other person behaved towards them. This suggests that people may well explain the way people behave towards them as being due to their membership of a particular group. This may help us unders tand the perceptions of minority groups who believe they are being persecuted, even when this is not the case. Freaks Around the time Todd Brownings Freaks was made the meaning of freak was changing. Ceasing to be a celebrated exotic attraction, it was becoming medicalised, developing into a scientific specimen. Freaks was perhaps the first film to use a full cast of genuine sideshow people and expose viewers to images of abnormal bodies enjoying daily life, together with their normal sensual desires. However, audiences were engaged not through empathy, but revulsion from the physical differences shown and were outraged by the Freaks avenging themselves on so called normal bodies. The 30 year ban demonstrates how deeply we share cultural ideas about disabled people and images of impaired bodies. The bodies of the actors did not match with how the dominant U.S. culture defined what a body should look like or what it should be able to do. Their bodies were considered inferior when compared with people who were considered normal. Freaks has often been criticised because of its association with the negative representation of disability within the horror film genre. Conversely, it has also been praised because its portrayal of disability was in fact far more lifelike than that portrayed in numerous other films. Whittington-Walsh (2002, p.698) states: Freaks is unique in the fact that we only see characters with disabilities in their day to day lives and we never see them in the mode of presentation used in Freak shows and other films. We only see them in their actual social identity. Fiske, S.T. (1993) Controlling other people: The impact of power on stereotyping. American Psychologist, 48(6), pp.621-628. Oakes, P. (2004) The Root of All Evil in Intergroup Relations? Unearthing the Categorisation Process. In Brewer, M. B. and Hewstone, M. (2004) (eds) Social Cognition. Oxford: Blackwell Publishing. Operario, D., Goodwin, S.A., and Fiske, S.T. (1998) Power is everywhere: Social control and personal control both operate as stereotype activation, interpretation , and response. In Wyer, R.S. (1998) (ed.) Advances in social cognition (Volume 11) Mahwah, NJ: Lawrence Erlbaum Associates. Operario, D. and Fiske, S.T. (2004) Stereotypes: Content, Structures, Processes and Context. In Brewer, M. B. and Hewstone, M. (2004) (eds) Social Cognition. Oxford: Blackwell Publishing.

Main Character Of The Novel Essay

Throughout the book, we see that George Elliot has a distinct pre-occupation and interest with presenting the working class rural community in an authentic light. She writes the book as a social anthropologist, studying the more primitive community of the time. She has a large amount of sympathy towards the poor, although she herself was not a member of the working class. Using the story as a vehicle she aims to expose the plight and indignity of the poor in Victorian England, it was her main motive. Therefore, her focus throughout the book is in fact village life; in this case a fictional village named Raveloe. Focusing on the villagers, their attitudes and their way of life acts as a way of also commenting socially and politically on the injustices they face. Raveloe can easily be regarded as the main character as without it, the narrative following Silas has little significance. The village shapes the narrative, being responsible for most of the major areas of interest in the tale. All the individual characters provide interest and together form the character of the town, from characters such as Dunsey to Dolly. The story begins with a sympathetic description of the ‘honest folk’ of Raveloe. Our first real source of interest in the novel comes from the villager’s hostile reaction to Silas. We are initially told about Silas through the eyes of the villagers. Elliot echoes the villagers process of thought and way of speech throughout the novel, namely at the beginning. The sound of Silas’ loom is described as ‘questionable’ and he is said to have a ‘dreadful stare’. She is mimicking the mannerisms and phraseology of Raveloe as a whole and its reaction to the unknown. Silas’ mechanical method of working on the loom is seen as un-natural by the villagers, who can only judge him on their own experiences, centred round farming and agriculture. Due to this unfamiliarity, they see even pitiful attributes as sinister. His bad eyesight is thought of as a ‘stare’. This reaction of the village acts just as a reaction of a human character. It is typical of the village to think this way. In this respect then, the village can be regarded as any other character would. It has attributes and a predictable nature. It is these collective attributes of the community that make Raveloe one character, with which Silas’ relationships revolve. His relationships and connections with the characters of the community provide the most significant points of interest in the novel. Initially, there is the theft of his gold by Dunsey, then his integration into the community with the help of Dolly and later his confrontation with Godfrey over the fate of Eppie. Dolly represents the warmer, caring part of the Raveloe community, opposite to William Dane, the bitter symbol of Silas’ past. She is described to ‘seek the sadder and more serious elements of life and pasture her mind upon them’. Dolly seems to almost gain sustenance from helping those in need, in this case Silas. She helps him with the upbringing of Eppie, offering clothes and her own time. She fulfils her found role in the community. Although she can be seen as the prime example of the village’s moral capability, such sentiments are seen universally. When Silas informs the villagers of his lost gold, the villagers group together in order to help him. By entering ‘The Rainbow’, Silas enters the hub of the village community, beginning the process of his integration. After seeing the authenticity and depth of Silas’ grief, any former rumours disappear as the villagers begin to relate him to themselves, seeming anxious to help. The event acts as a rare source of excitement, as the villagers become incapable of distinguishing reality from imagination, fabricating information concerning a pedlar ‘with ear-rings’. However this all represents a symptomatic characteristic of the village – a concern to help others. The villagers’ reaction concerning the pedlar, is an indication of another key characteristic of Raveloe – a belief in superstition. Although the villagers provide lengthy descriptions of this so called thief, we know that no such character even exists. It is an example of how, in such close cut communities, little matters, true or false, can be embellished, escalating into common belief, leading to the creation of new superstitions. Silas is initially associated with the devil and spirit worship. These suspicions are only heightened by his apparent skill with herbal remedies, his strange cataleptic fits, as well as his past home, ‘North’ard’, where wizards, magic and folklore were associated. However his evident massive bereavement following the loss of his gold dispels any former rumours. Much of this superstition originates from the villagers discussions in the ‘Rainbow’, an important focus of the novel. This can be seen in the tale of ‘Cliff’s Holiday’, a well known rehearsed tale. Mr Macey, the apparent head of this specific social community, describes how a tailor, known as Cliff, had tried to ‘ride the tailor’ out of his son, attempting rising up the class system by making a gentleman out of his son. The story however ends with the son dying, and Cliff following him soon after. The story entails much superstition, mentioning ‘old Harry’, a euphemism for the devil, suggesting this unnatural desire to climb the class system was responsible for the death of the boy. The villagers, opposite to Cliff, are in fact very accepting of what they have been given. They feel content with what God has given them. Their pre-occupation is not to rise out of poverty but to merely co-operate with each other in order to make it bearable. This is seen in Dolly’s clear desire to help anyone in need, or at least to do the best she can. None of the villagers seem to complain about their conditions. They support Silas and each other. Another example of this is in Aarons desire to help Silas later on in the novel with his garden. He has no qualms about working in his spare time, he sees it as simply a decent thing to do. These sentiments would largely be a result of his mother, Dolly, and the way she brought him up. The meetings in the Rainbow are an important aspect of the social nature of Raveloe. Like going to Church, it is a social function. This religious aspect of Raveloe is alien to Silas due to his origins of the non-conformist Lantern Yard. He knows nothing of churches, only chapels. This complete lack of knowledge somewhat isolates him from the community; he does not go to church. However Dolly, is adamant that Eppie shall be brought up in the Raveloe faith and at the same time, introduces Silas back into religion. Both the working class are present in such functions as well as the gentry. The gentry are represented by the Cass family. The squire sees himself above the other members of the community, only becoming involved with them at festive, social occasions, such as the new-year party at the Red House. They are differentiated from the poor and, unlike Dolly, Mr Macey or any other members of the lower class community, represent little more than themselves. The Cass family are one of the villagers’ topics of discussion. They perceptively see the faults of the upper class just as they see faults in the lower classes. They take a specific disliking to Dunstan, due to his lack of respect of anyone, especially those below him. Godfrey is also seen as weak, Mr Macey describing him as a ‘slack baked pie’, commenting on his moral flaws. The primitive but nevertheless logical philosophy of, those who do well are rewarded while those who don’t suffer, is apparently proven in both cases. Dunstan ends up dying due his greed, while, although it is unknown to them, because of his rejection of Eppie, Godfrey is seemingly punished by Nancy being unable to conceive. Silas’ innocence on the other hand, is eventually rewarded. He is blessed with Eppie, who changes his life. These conclusions follow the villager’s moral code, maintaining justice. Categorically speaking, the village has a variety of overall attributes and a predictable nature so therefore can be described as a character. Furthermore, being the main focus of the novel, we can go on to suggest it is the main character. We are more aware of the values and nature of Raveloe as a whole than any specific character – even Silas. All the main events of the novel are shaped by the village. Each personality of each character represents a different aspect of the village as a whole. These individual characters amount to create one, main character which dictates the narrative and plot of the novel. Elliot’s concentration on her depictions of the village, indicate that she desired it to be the main focus. Obviously Silas is important, however, it is the events that unfold around him in Raveloe that really influence the direction of the novel.

Women Should Not Go Into Combat - 1404 Words

This debate on whether women should be in military combat roles or not, has no in-between, one either believes women should go into combat or one believes women should not go into combat. The two extremes sides of this argument offer numerous reasoning as to why they stand with their beliefs but the reasons which make a valid argument are as follows. For the positive side which believes women should go into combat, say that this decision should be dependent on a person’s skills and abilities to perform under these condition rather than their gender identity. Aside from this, there have been many recent developments in warfare technologies which accommodate to females bodies and many of these women can meet the physical and mental standards that are required for combat fighting. Moreover, the negative side argues that women are not as physically or mentally capable when compared to men. Also that their weakness will have a significant impact on them as a person but as well as the military in general. Stating that there are no modifications in actual combat, where there can be in training settings. Those opposed to women in the military also mention that there is the possibility of sexual assault within the infantry teams. Emotional and Mental Stability With background information on the history and the constantly changing policies, you see that the debate over this issue leans towards the negative side, where women should not be in combat. Yet, with all thisShow MoreRelatedWomen s Rights Of Women1270 Words   |  6 PagesIn having two uncles who served in the Marines and a nephew who is now in the Marines, they talk about how women will act under pressure in combat. They still don’t think that women are capable. 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Personal Narrative An Open Letter - 1256 Words

From Mormonism to Athesim An open letter: A Brief Intro/Background I would like to convey to you my recent shift in world view. That is to say that I recently came to realize and accept that I am an atheist. Let me be clear by what I intend to convey by identifying as such. I do not mean to say I am opposed to religion, or claim there is no God. I still identify very much with LDS culture and attend church regularly. Rather, I identify as an atheist as a way to convey that I seem to have lost Faith that there is a God. Over the last year I studied and pondered in great depth hoping to discover as best I could truth. Before I get there I want to be clear as to the perspective in which I am coming from. I was raised in an active and loving family in the LDS Church. My family is still very active, my father and my mother have served in leadership roles. They are both full of faith and charity and am grateful for their love and support throughout my life. 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