Women in Bollywood

Film is somehow a depiction of real life. The movies produced reflect a nation’s culture and the interplay of its citizens within the society. Such interplay is the role of a man and a woman in India. Cinema in India is the largest productive movie industry in the world. Known as Bollywood, Indians are able to make films which portray the Indian’s way of life, promote their sense of identity, and their nationalism. By looking at Indian films, one can have the general idea of the Indian society. Women, in particular, are clearly portrayed in Bollywood.There are notions of what a ‘good’ and a ‘bad’ woman is. The actions of women depicted in the films also create norms on how women are placed in the society. Just like films from other countries, Bollywood have mostly projected women in a standardize character (Mishra, 2002, p. xix). Though the Indian culture evolves in accordance with modern times, women representation in films somehow has been ty pified within the norms. Two of the best-selling Hindi movies that made its mark on Bollywood Cinema have women as the main character.Mother India (1957) and Hum Aapke Hain Kaun (1994), both are notable works in the Indian film industry. The former being a dramatic movie and the latter, a romantic comedy combined with musical. These two films presented women who are bounded by the traditions of the society and how they reacted to it. Both of the films pertained to the concept of India’s ideal woman. As heroines from the two movies revolved around different environment and time frame, they were depicted as the women molded into the traditions of Indian society. These traditions lead to the films’ depiction of India’s nationalism.As what Thomas mentioned in her essay (1989) about India’s struggle for freedom in the form of films: Since it first emerged in the context of colonial India’s fight for independence, Indian cinema, for a number of reasons, has been concerned with constructing a notion of Indian cultural and national identity. This has involved drawing on concepts such as â€Å"traditions†. (p. 11) Mother India is a film that has a heavier plot than that of the Hum Aapke Hain Kaun. Radha, the female protagonist faced a lot of moral and social struggles as the story progress.Her personal role as a mother conflicted with her public responsibility as a woman. As a young woman who married the man she loves, she was encapsulated in the dutiful role of a wife. Radha fulfilled the traditional wife duties as her husband’s companion and helper at work. Radha is one of the most dynamic characters in Bollywood. Her change in attitudes in the course of the film was necessary as dramatic situations occurred in her story. The changes that happened in Radha’s character are two opposite personalities of a woman.From the shy, newly married young woman she transformed into a self-dependent single mother who worked h ard to uphold the dignity of her children and their standard of living. Her marriage with Shamu made her a committed and devoted wife to him. She is always at his side especially when working. However, as tragedy followed Shamu getting handicapped resulted into his decision to leave his family, Radha’s role as a mother has to be emphasized. Her timidity turned into a strong, courageous woman who built her family within dignified moral grounds.With this kind of dynamism, Radha was depicted as a powerful woman. The character of an empowered and independent woman was very rare in Indian cinema at the time Mother India was released. This kind of portrayal brought Radha with goddess-like features because of enduring so much struggles and overcoming tribulations. Radha was one of the few fictional female characters depicted in a heroic manner. The flow of Radha’s story is quite similar with the goddess Sita. Radha who endured the hard work together with her husband just like what Sita did when she gave up richness to join her husband in exile.Both of them endured the hardships of raising their children alone. Though both of them may have been portrayed as frail and timid, they exude strength especially in the most challenging aspect of their lives. The loyalty and chastity of the goddess can be seen on the scene where Radha refused Sukhilal’s offer of marriage. Upholding her chastity meant maintaining the dignity of their family despite their situation of poverty. Radha always reminded her sons to live a life within moral principles and to serve as good citizens of their village.The chastity was not only for her but for her family’s name. Her sons became the extension of maintaining that purity despite their strife in life. Another goddess associated with Radha is the goddess Kali. The goddess is described as the â€Å"fierce, passionate goddess of both life and destruction† (Thorner, Raj & Trust, 2000, p. 97). The fierceness of th e goddess can be witnessed when Radha aggressively declined Sukhilal’s seduction and almost caused havoc inside his house. The characteristic of Kali’s destruction can be identified in the event when Radha shot her favorite son.There was a struggle within Radha to be a good mother or to be a law abiding citizen. Birju failed to uphold what his mother have instilled to them and because of this, Radha decided to end his life to maintain the honor of the family. The association of Radha with Kali has been further justified by Rosie Thomas. Focusing on the experiences of men closer to Radha, Thomas indicated Radha’s goddess feature of punishment. Her depiction on the film holding heavy axe and shovel that she uses for farm work portrayed her as a strong woman that is capable of punishing if things does not go right (Thomas, 1989, p.17). The mere association of men with Radha caused the men on the film to be somewhat destroyed. Thomas described this destruction as an attribute to Radha being compared to Kali: She kills her favorite son; her husband loses both arms (and implicitly his manliness)†¦the villainous Sukhilal end up covered in cotton fluff, cowering like a naughty infant as she beats him with a big stick†¦Thus, she is both venerator of men and venerated by them as devi (goddess) and maa (mother), and she is, in turn, in need of men’s protection and a protector and destroyer of men. (p.16) The character of Radha can be quite the contrary for the depiction of Nisha in Hum Aapke Hain Kaun. This is a romantic comedy family-oriented film. If Mother India mostly portrayed the role of the woman in a society, Hum Aapke Hain Kaun showed women’s place within the structure of the family. Indian traditions are clearly emphasized on the film especially in the engagement and wedding ceremonies (Hirji, 2005). Though the plot in the movie consists of light drama, the underlying role of the women in a typical Indian family conn otes how women are in real life.The women in this film are bounded by family traditions which meant that every decision in the family should come from the male member of the family. The arrangement that was made between Mr. Kailashnath and Mr. Siddharth for Pooja and Rajesh’s wedding made it very clear. This scene proved that family decisions should rule and the rule comes mostly from the male members. Women in Hum Aapke Hain Kaun are portrayed as dutiful and obedient. Nisha, the younger sister of Pooja, is the woman who is given focus on the film. She is portrayed in the film as a playful prankster and cheerful woman.As every woman in India, she is deeply attached with her family and it is seen in her relationship with her sister whom she’s closest with. Eventually, Nisha’s relationship with Prem will be greatly affected by her relationship with her family. Like Radha, Nisha experienced a transition within her character. Though Radha is a bit more complex, Nish a’s transition can be seen from being a happy-go-lucky girl to a woman that has to fulfill her family’s traditions. This is more evident when Prem and Nisha sacrificed their love so that she could marry Prem’s brother after Pooja’s death.The woman is seen to give up her own wishes and desires to abide her duties in her family. This aspect of women in Indian culture provided similarities with the goddess that was compared with Mother India. Aside from being loyal and upholding her chastity, the goddess Sita is a devoted and dutiful woman to her sons and to her husband. This feature is apparent on the easy acceptance of Pooja with the arrangement of marriage with Rajesh. The marriage was arranged by two of the highest male authorities of both families and the film portrayed that the decision to marry was a final thing to do.Shedding off whatever attraction that may have happened when they were introduced, an objection for the marriage from either Pooja or R ajesh did not exist for the sake of their fathers. On the other hand, Nisha – despite her feelings for Prem – decided to marry Rajesh for the sake of her nephew and her dead sister. Though it was against her will, she decided to take the route of being married to her brother-in-law. This event, as part of her change, showed Nisha becoming an ideal woman who sacrificed and obeyed her family.Like the goddess Sita who allowed Rama to exile her, Nisha complied with her family’s request even if it entailed to give up her love for Prem. This film showed the Indian traditions viewing Nisha as a heroine who â€Å"would never put her own dreams ahead of the aspirations and desires of her family or men† (Ghose, 2006, p. 5). The conservative woman who considers her self as a second priority is what appeal as an ideal woman. Nisha is a good woman with a generous heart that can be compared to the dutiful goddess Sita who is the epitome of how Indian women are raised.O n the contrary, the opposite of the good or ideal woman is revealed in the character of Mamiji. Nisha is portrayed as the simple conservative girl while Mamiji is depicted as â€Å"selfish, mercenary, and vain† (Ghosh, 2000, p. 86). Her being vain is symbolized as being self-centered which opposed Nisha’s character of selflessness. The fact that Mamiji does not have a child of her own makes her what she is. The lack of motherhood in her personality diverted her attention solely on herself. The concept of a ‘bad woman’ in the film can be compared to the struggle that India has been experiencing after the colonial period.Somehow, the qualities of a ‘bad woman’ in the image of Mamiji such as going to the beauty parlor can be seen as a modern type of woman. As Rosie Thomas mentioned, Indian films are mostly in the context of struggling for independence by showcasing nationalism through tradition (Thomas, 1989, p. 11). The depiction of the scheming Mamiji as a modern woman in oppose to Nisha or Pooja as the traditional women of India; say much about India’s effort to promote its culture rather than the practices that are left by their invaders.Taking all of these into account, somehow it can be determined that an ideal woman within the Indian society is someone who is submissive and selfless. Both films are able to portray those traits. Mother India and Hum Aapke Hain Kaun are perfect depictions of women who are bounded by Indian traditions whether in society or in the family. Though both women differ in strength and with the way they are portrayed, Radha and Nisha are both subjected to the responsibilities that they have as women leaving no room for their own will and personal desires.The portrayal of women in films having goddess-like characteristics, symbolizes the nationalism of India. India regarded many female gods in their religion and they attributed these deities as an example of how a female should behave in the society. Emphasizing traditions in Bollywood is their way of promoting Indian nationalism. One effective way of showing these traditions would be in the form of a female as both of these films have been considered as icons in the Indian film industry.These female characters that were associated with Hindu goddesses transcend into society to be emulated and to uphold the culture. For Indians compare their country to a female that nurture its people and unselfishly gave her land for them to nourish and to raise a dignified India. References Ghose, A. (2006). Of Names of Women in Hindi Cinema. Retrieved October 30, 2008, from Esocialsciences . Ghosh, S. (2000). Hum Aapke Hain Kaun: Pluralizing Pleasures of Viewership. Social Scientist, Vol. 28, p. 83-90.Hirji, F. (2005). When Local Meets Lucre: Commerce, Culture and Imperialism in Bollywood Cinema. Carleton University. Retrieved October 30, 2008, from http://lass. calumet. purdue. edu/cca/gmj/OldSiteBackup/SubmittedDocuments/Fall20 05/graduate/Hirji-%20Refereed. htm. Mishra, V. (2002). Bollywood Cinema: Temples of Desire. New York: Routledge. Raj, Maithreyi. K. , Thorner, A. & Trust, S. (2000). Ideals, Images, and Real Lives. New Delhi: Orient Blackswan. Thomas, R. (1989). Sanctity and Scandal: The Mythologization of Mother India. Quarterly Review of Film and Video, Vol. 11, 11-30.

The Characteristics of Current Topics for Essay Writing

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What is the Purpose of Life Essay - 4196 Words

Theories on man’s development from a state of nature into politics and the present have all been an attempt to understand the purpose of life. After all, a look at what man was like before politics should give some sense of what his initial aims were. However, the ends of mankind have never been agreed upon, with ideas ranging from simple survival to complex interrelations of populations on a global scale. Perhaps the best way to define the ends of the individual would be that those ends must be found by the individual, thus making them different for every person. However, for a political individual, there is a larger interplay of forces. In a political society, it is possible for others to abridge your own personal pursuit of your own†¦show more content†¦No, Sirs, I bear witness to the better part of our nature, that noble disquiet which pursues and torments us, that desire to broaden our knowledge and develop our faculties. It is not to happiness alone, it is to se lf-development that our destiny calls us (Constant, 327). In the modern sense, a term exists to define this self-development: self-actualization. Self-actualization, then, includes happiness, work, accomplishment, profit, and all sorts of ideas that accumulated over the ages as necessary for the human – the ideas of such authors as Hobbes, Locke, and Rousseau. However, reaching self-actualization requires all of these thinkers, and an engagement with the liberal tradition itself. As with so many things, these thoughts began in the classical era, with thinkers such as Plato and Aristotle. A deep discussion of these authors is far beyond the scope of this discussion, but a brief discussion of these thinkers is useful as a starting point. For example, Aristotle postulated four causes for any given thing: the material cause, the formal cause, the efficient cause, and the final cause. These cover the concept of a thing, the nature of it, and its interaction with the world. The final cause, then, is what is important here, as this is the purpose of the thing. What is the final cause of a humanShow MoreRelatedWhat Is The Purpose Of Life?1619 Words   |  7 PagesWhat Is The Purpose Of Life? Probably the MVP of questions, What is the purpose of life?, Has come across all of mankinds thought s some time or another and for each individual, it is plausible that they pondered this topic on numerous occasions throughout their life s. Many people find solace in their religions, others look to the ancients and the stars, while some, just trust in nature. Maybe within all of these outlooks, you can find truths about the meaning of life, but is the meaningRead MoreWhat Is The Purpose Of Life?1021 Words   |  5 PagesSophia Cazanas Cazanas 1 October 21, 2014 IDH1001 Professor Adam Gorelick Dharma What is the purpose of life? Does everyone have a set of moral codes? 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Genetic Engineering Designer Babies - 1687 Words

Background History Genetic engineering is the modification of the genes to be able to change the characteristics of the person. â€Å"Designer babies† is when the parents choose the genetic information of the child, while in embryo. The genetic engineering will occur hand in hand with in vitro fertilization. For â€Å"designer babies† to actually be created, the parents need a donor with the genes the parents want inserted in their child. Whereas, genetic therapy is the changing of the person’s genes after they have been born. Gene therapy occurs by inserting healthy genes into the person’s genetic code to repair that code. Scientists have been researching genes and DNA throughout the 20th century. In 1990, the first successful gene therapy experiment occurred to a young girl with Severe Combined Immunodeficiency (SCID). This, although did not cure her, helped her continue with a relatively normal life. Again in 1999, an 18 year old man, with a liver disease, was in a gene therapy experiment. During this he had a reaction to the adenovirus and died of organ failure. In 2000, the Senate began discussing the topic of gene therapy research. In France, in 2002, three children with SCID were part of another gene therapy trial. They all were later diagnosed with leukemia, and one of them died. In 2005 the FDA declined to speak about the continuation of gene therapy trials. Genetic engineering is a relevant issue because the research is currently going on around the world. Many peopleShow MoreRelatedGenetic Engineering : Designer Babies1077 Words   |  5 PagesGenetic engineering is the process in which new DNA can be added to an organism in order to alter its genetic makeup . ‘Designer Babies’ is a term developed by journalists to describe children born from genetically modified embryos. 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Important People Free Essays

Franklin D. Roosevelt- He was the first president who understood how to use media and the radio. He made speeches on the radio called Fireside chats. We will write a custom essay sample on Important People or any similar topic only for you Order Now He made about 28- 33 of these. He was elected to office four times. In one of his speeches he talked about how there was more employment now than 4 years ago. He used radio to give his own points of view and defend the New Deal. Used radio because it was intimate. Superman/ Clark Kent- Cartoon (sept. 18, 1942) superman takes the war to the enemy in a time that we could not do it. He did something that they were incapable of doing, defeating the enemy. he was fighting the military (not TERRERISM) not blowing business building just military items. He represents our country. Clark Kent is supermans alter ego who is a reporter for the Metropolis newspaper, The Daily Planet. Herman Goering- (1893 – 1946). He was a German politician, military leader, and a leading member of the Nazi Party. Among many offices, he was Hitler’s designated successor, and commander of the Luftwaffe (German Air Force). He was a veteran of WWI as an ace fighter pilot, and a recipient of the coveted Pour le Merite (â€Å"The Blue Max†). He was the last commander of Jagdgeschwader I, the air squadron of Manfred Von Richthofen â€Å"The Red Baron†. After the WWII he was convicted of war crimes and crimes against humanity at the Nuremberg Trials. He was sentenced to death by hanging, but committed suicide by cyanide ingestion the night before he was due to be hanged. Max Fleischer- (1883 – 1972) He was an American animator. He was a pioneer in the development of the animated cartoon and served as the head of Fleischer Studios. He brought such animated characters as Betty Boop, Koko the Clown, Popeye, and Superman to the movie screen and was responsible for a number of technological innovations like the idea of the rotoscope which was a concept to simplify the process of animating movement by tracing frames of live action film. Lois Lane- she is a reporter for the Metropolis newspaper, The Daily Planet. She represents our individual attitudes. She is willing to die for what she believes in and is a hero. She represents American stubbornness and she’s a hero because she never once calls for help. Iva Toguri- (1916 –2006) She was an American citizen who participated in English-language propaganda broadcast transmitted by Radio Tokyo to Allied soldiers in the South Pacific during World War II. Although on the â€Å"Zero Hour† radio show, Toguri called herself â€Å"Orphan Ann,† she quickly became identified with the moniker â€Å"Tokyo Rose†, a name that was coined by Allied soldiers and that predated her broadcasts. William Joyce- (1906 – 1946) He was nicknamed Lord Haw-Haw and was a fascist politician and Nazi propaganda broadcaster to the United Kingdom during the Second World War. He was hanged for treason by the British government as a result of his wartime activities. Joseph Goebbels- (1897 –h 1945) was a German politician and Reich Minister of Propaganda in Nazi Germany from 1933 to 1945. As one of German dictator Adolf Hitler’s closest associates and most devout followers, he was known for his zealous oratory and anti-Semitism. He was the chief architect of the Kristallnacht attack on the German Jews, which historians consider to be the commencement of the Nazi violence culminating in the Holocaust. From our notes: he said to Hitler that he needed to sell his ideas and form an enemy. Neville Chamberlain (1869 – 1940) was a British Conservative politician who served as Prime Minister of the United Kingdom from May 1937 to May 1940. Chamberlain is best known for his appeasement foreign policy, and in particular for his signing of the Munich Agreement in 1938, conceding the Sudetenland region of Czechoslovakia to Nazi Germany. When Adolf Hitler continued his aggression, Britain declared war on Germany on 3 September 1939, and Chamberlain led Britain through the first eight months of World War II. Hughes flying Boat H-4 (hk-1) Hercules (â€Å"Spruce Goose†)- was a prototype heavy transport aircraft designed and built by the Hughes Aircraft company. The aircraft made its only flight on November 2, 1947. Built from wood because of wartime raw material restrictions on the use of aluminum, it was nicknamed the â€Å"Spruce Goose† by its critics. The Hercules is the largest flying boat ever built, and has the largest wingspan and height of any aircraft in history. It survives in good condition at the Evergreen Aviation Museum in McMinnville, Oregon, USA. How to cite Important People, Papers

My Lonesome Wonderland free essay sample

Dawn’s last sunlight daggers dripped through gaps in the grizzled ash-leaf maple. The day was languishing slowly, turning first a chalky white, then a pigeon-colored gray. Along the pallid backdrop of the calm lake my houseparent moved like a paper cut-out, undoubtedly lecturing a tired ear in her staccato Jamaican accent on the nuisance of my brief, unannounced escapade. Ensconced within the mossy cushions of my arbor, seconds slowed and stretched. Here, answers that normally slipped through my teenage fingertips untangled themselves in retrospective ruminations. Today’s topic: the elusive and inconclusive nature of my childhood. With the nostalgia of a high school senior I leafed through old and jaded memories. Flashback to a German airport, a young boy with unkempt John Lennon hair and muddy oblong frames waves apprehensively and flashes an unsure smile. His parents’ saline whisper of â€Å"Wir werden dich immer lieb haben† (â€Å"We will always love you†) lingers like a weight on his senses. We will write a custom essay sample on My Lonesome Wonderland or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Back then the world glowed with the hope of new beginnings, and the horizon somehow shone a more promising shade of pink. Little could I guess what it meant to sacrifice my childhood for a precariously uncertain future of college tennis. In the first few years, the humdrum choreography of my daily dance tumbled from early rises to bone-weary nights, a blend of monomaniacal banality and the fearful adrenaline highs of the gamble. I felt like a middle-aged man stuck in traffic. Alone in this new world of American football, Southern twang, and eight sweaty roommates following the same hazy dream of playing tennis in college, my shyness and foreignness placed me on the outer social fringe. I was on an unconnected hanging bridge, slouched at the edges in a frown. In those early years my only respite came in the eternal stories of Haruki Murakami and Pablo Neruda. A translucent fabric would dim the lights and faces around me, and I would enter the phonaesthetic jungle of Nabokov, the surreal inversions of Kafka, and the boundless fantasies of Carroll’s wonderland. The former triteness and arbitrariness of my actions soon became beautifully familiar, and while my day’s motions remained unchanged, the eyes with which I viewed them now saw wonder in the idiosyncrasies of my minutia. I hoped, in the words of John Updike, to â€Å"make beautiful the mundane,† and so I did, lone king of my castle of papier mache. My life gained an extra dimension, and I grew and healed vicarious scars in my lonesome wonderland. This fictive world was an escape from the anxieties of my childhood. But this sedation from the problems around me never healed anything. I was still alone, still drifting. What eventually saved me from further snorkeling through life in my mind was a chance encounter with a sad child. As I sauntered with glazed eyes through the hallway, I spotted the glimmer of a face I wore in lonelier times on a young girl. She had shoulder-length blond hair and a blue and white dotted dress. I stepped out of my self-absorbed wonderland and talked to her about her expectations, hopes, and fears. Slowly, like water might climb paper on an acrid day, my two worlds bled into each other. An unspoken tension eased in her, as if a simple conversation burned away a fragment of her teenage angst. Through all my mental excursions into unreal worlds, I could connect to her fears and help heal them, as all my fictitious surrogate parents had guided me through the early loneliness. Last year I joined the school’s cadet teaching program for a freshman fundamentals of writing class. It became an outlet for my newfound desire to assist younger students through their adolescent fears. This year, a friend and I are drafting the blueprint for a mentorship program to better integrate freshmen into the student body and give them a helping hand through the rough edges of childhood. I still have a foot in the rabbit hole, and occasionally, on days without sunlight, I imagine layered shades of turquoise in the sky and learn from people who never existed. My childhood was never about growth, development, or shedding my younger shell, but about seeing the world with a fresh, mature pair of eyes.

Welfare Flaws Essays - Welfare Economics, Welfare, Aid,

Welfare Flaws When it was originally conceived during a time of economic distress, the welfare program supplied aid to those in need. Welfare aid was received primarily by widowed and divorced mothers, and it served as a cushion to break their fall into a different lifestyle, so that they could get back up on their feet and walk. However today it has come to serve as a paycheck for irresponsible and slothful Americans. Welfare is like patching a water main with duct tape; you have to constantly tend to the problem to keep it in check. Welfare programs should show the poor they must learn to fish for themselves if recipients are to eventually work for their sustenance. Thus, we must change our welfare system. In 1935, President Franklin D. Roosevelt said: "I can now see the end of public assistance in America." FDR's declaration did not come true despite the expenditure of what were then unparalleled amounts of Federal funds for a variety of programs to help the poor. The sums were intended to give the needy a boost that would theoretically enable them to pursue economic success. That would not work. Since then, and over the past 25 years, welfare spending designed to achieve FDR's goal has totaled hundreds of billions of dollars. Since then, income support to welfare recipients multiplied more than five times in constant dollars. (That is, relative to inflation and cost of living adjustments.) Since then, the idea of ending public assistance in America has become more and more absurd. Since the early days when welfare (aid for dependent children) helped widows or divorced women make the difficult change to a new socio-economic stratum, it's major function has changed. In a Los Angeles Times poll from 1985, 70 percent of poor women said it is "almost always" or "often" true that "poor young women have babies so they can collect welfare." Two thirds said that welfare "almost always" or"often" encourages fathers to avoid family responsibilities. Thus, we can be certain that not only does welfare back wrongful births, but recipients agree it seems to promote them. This is impractical when we consider that the public assistance in large part is meant to be a last resort for remedying the problems of out-of-wedlock-births, not creating new ones. We cannot enter the new millennium without plans to rid our nation of welfare as it exists today, and here's why: researchers conclude that welfare handouts reduce the recipients' willingness to work: "significant net negative impacts on labor supply" they say. Without welfare, often the poor's negative attitudes, rather than a lack of work opportunities is to blame for keeping them from being employed. Some studies have shown these to be not being able to get to work on time, not paying attention on the job, or working a full schedule. Little then is left of their already lacking work ethic and enthusiasm after most enter welfare. Without shorter time limits on aid, the chance is little that recipients will commit to the same obligations that are assumed by other citizens--to try to become self-sufficient through work, education, and by practicing good family behavior. Welfare does not help abolish any problems, rather, it just tidies them up a bit for the problematic - at a price too expensive for our country. During sad economic times, welfare aid was received primarily by widowed and divorced mothers, and it served just as a cushion to break their fall into a different lifestyle, so that they could get back up on their feet and walk. Sadly, today it has come to serve as a paycheck for irresponsible and slothful Americans. Welfare programs should show the poor they must learn to fish for themselves if recipients are to eventually work for their sustenance. Thus, we must change our welfare system. Welfare Flaws Essays - Welfare Economics, Welfare, Aid, Welfare Flaws When it was originally conceived during a time of economic distress, the welfare program supplied aid to those in need. Welfare aid was received primarily by widowed and divorced mothers, and it served as a cushion to break their fall into a different lifestyle, so that they could get back up on their feet and walk. However today it has come to serve as a paycheck for irresponsible and slothful Americans. Welfare is like patching a water main with duct tape; you have to constantly tend to the problem to keep it in check. Welfare programs should show the poor they must learn to fish for themselves if recipients are to eventually work for their sustenance. Thus, we must change our welfare system. In 1935, President Franklin D. Roosevelt said: "I can now see the end of public assistance in America." FDR's declaration did not come true despite the expenditure of what were then unparalleled amounts of Federal funds for a variety of programs to help the poor. The sums were intended to give the needy a boost that would theoretically enable them to pursue economic success. That would not work. Since then, and over the past 25 years, welfare spending designed to achieve FDR's goal has totaled hundreds of billions of dollars. Since then, income support to welfare recipients multiplied more than five times in constant dollars. (That is, relative to inflation and cost of living adjustments.) Since then, the idea of ending public assistance in America has become more and more absurd. Since the early days when welfare (aid for dependent children) helped widows or divorced women make the difficult change to a new socio-economic stratum, it's major function has changed. In a Los Angeles Times poll from 1985, 70 percent of poor women said it is "almost always" or "often" true that "poor young women have babies so they can collect welfare." Two thirds said that welfare "almost always" or"often" encourages fathers to avoid family responsibilities. Thus, we can be certain that not only does welfare back wrongful births, but recipients agree it seems to promote them. This is impractical when we consider that the public assistance in large part is meant to be a last resort for remedying the problems of out-of-wedlock-births, not creating new ones. We cannot enter the new millennium without plans to rid our nation of welfare as it exists today, and here's why: researchers conclude that welfare handouts reduce the recipients' willingness to work: "significant net negative impacts on labor supply" they say. Without welfare, often the poor's negative attitudes, rather than a lack of work opportunities is to blame for keeping them from being employed. Some studies have shown these to be not being able to get to work on time, not paying attention on the job, or working a full schedule. Little then is left of their already lacking work ethic and enthusiasm after most enter welfare. Without shorter time limits on aid, the chance is little that recipients will commit to the same obligations that are assumed by other citizens--to try to become self-sufficient through work, education, and by practicing good family behavior. Welfare does not help abolish any problems, rather, it just tidies them up a bit for the problematic - at a price too expensive for our country. During sad economic times, welfare aid was received primarily by widowed and divorced mothers, and it served just as a cushion to break their fall into a different lifestyle, so that they could get back up on their feet and walk. Sadly, today it has come to serve as a paycheck for irresponsible and slothful Americans. Welfare programs should show the poor they must learn to fish for themselves if recipients are to eventually work for their sustenance. Thus, we must change our welfare system.