Prejudice And Discrimination Due To Social Media - Free Essay Example

Sample details Pages: 3 Words: 786 Downloads: 6 Date added: 2019/04/12 Category Society Essay Level High school Tags: Stereotypes Essay Did you like this example? Everyone at some point has seen a significant change that social media has done in its own role to display prejudice and discrimination. I have witnessed it myself through social ports and daily news. The overflowing negativity of news in which we may not want to hear can trigger a feeling of How can we stop this?, or perhaps what we can we contribute to change the world around us. Don’t waste time! Our writers will create an original "Prejudice And Discrimination Due To Social Media" essay for you Create order The fact is that prejudice and discrimination isnt only something that can be seen. Prejudice and discrimination can also take place in work and school environments. Therefore, I decided to focus this research on a specific place, and this place is college. Whether it was during the senior year of your high school career or over the summer, students have always encountered school admission essay questions based of diversity. Diversity is more than one group that get to share their culture, knowledge, experience, and beliefs. Diversity is a topic that is discussed through different panels and departments across a college campus. The reason why this happens is that having an environment of different people with unique backgrounds helps establish a message of not feeling superior to any other individual, which contradicts the stereotypes we might have for others. Matter fact, each individual has a chance to have a positive attitude towards themselves which can overcome stereotypes that they have been told or embedded in for years. An interesting research study I came across that talks about reducing prejudice and discrimination in a college campus is Reducing Prejudice on Campus: The Role of Intergroup Contact in Diversity Education. by Cynthia Berryman-Fink and the College Student Journal. Author Cynthia Fink started her study by getting 284 students from three colleges in the middle-western region of the United States to begin the journey of studying prejudice. Within the 284 students, ninety-four percent were between ages 25 to 34 and ninety-eight were heterosexual (College Student Journal. Sep2006, Vol. 40 Issue 3, p511-516. 6p. 1 Chart.). The number of participants were divided between the biggest portion being Caucasian and the smaller portion being the minorities. In this research, she was determined to gather information of general and specific prejudice to determine the mutual information from the five factors of Amir she used (College Student Journal. Sep2006, Vol. 40 Issue 3, p511-516. 6p. 1 Chart.) . A factor she had to think clearly on was if college students within those groups communicated before. This factor plays a role because she could study the prejudice based on her techniques, but it would be another variable if there is prejudice already towards an individual. The hypothesis in this research study plans to test five different contact factors on college students prejudice based on Allports pioneering theoretical work who believed that intergroup contact has much to do with prejudice. The intergroup contact that also clarifies her hypothesis is to analyze if a less prejudice approach is determined by the person being different or similar (College Student Journal. Sep2006, Vol. 40 Issue 3, p511-516. 6p. 1 Chart.). The measure in this research was possible because a 1992 model of general questions from Quaix, Cox and Schehrs was used, including nature questions from Amirs five factors of contact. According to the data analysis, it was confirmed that maintaining a diverse student body on a college campus does not decrease the chances of prejudice (College Student Journal. Sep2006, Vol. 40 Issue 3, p511-516. 6p. 1 Chart.). Instead, it proved that Amirs five factors of intergroup contact do have a relationship reducing generalized prejudice and h uman orientation prejudice among college students. On the table we are given to observe, we can which factor is high or low depending on the contacts. This table is credible because each number is near the correlation of 0.01. Because of her results, the author was able to implement strategies for a college based on the diversity. These strategies are to have faculty and staff give assignments of group work to different social backgrounds and races. This way, students can be eligible to share different perspectives and views about a course. This factor would lead students to feel that they belong in their college campus because they have a voice that can be represented in student organizations. The author also stated that campus housing staff should investigate and book roommates that are different ethnicities. These strategies can help improve and test the social factors to come up with better solutions to reduce prejudice in big social environments like college. Ms. Cynthias strategies help present that Amirs five contact factors are a way prejudice can be reduced, but she is extending the search to see other ways this can be done. References: Berryman-Fink, C. (2006). REDUCING PREJUDICE ON CAMPUS: THE ROLE OF INTERGROUP CONTACT IN DIVERSITY EDUCATION. College Student Journal, 40(3), 511-516.

Similarities And Weaknesses Of Descartes And Locke On The...

Have you ever wondered about how we got the ideas that we have? Renà © Descartes and John Locke, both seventeenth-century philosophers, are often seen as two of the first early modern philosophers. One question that the both of them try to tackle is the origin of ideas. Descartes and Locke do not provide the same answers to this question. This paper will discuss some of the strengths and weaknesses of both augments of Descartes and Locke on the topic of the origin of ideas. It will also discuss who had the stronger argument overall. Descartes believes that all of our thoughts are innate. These are ideas that you were born with and not acquired through our senses. There are some strengths and weaknesses in this augment. First off is one of the strengths that I see with his argument for innate ideas. It is his argument about senses and how they are unreliable. Descartes says that we cannot trust our senses because our senses can lie to us. I find this augment to be quite valid because our senses can fool us fairly easily to make us think that things are not as they appear. This lead to Descartes’ thoughts that our senses could be completely unreliable if we are insane or dreaming. There is no definitive test to tell if we are dreaming because you can always dream the results. While Descartes claims that there is no way to be certain that one is not asleep. Descartes came up with one of his most popular thoughts â€Å"I think therefore I am† when combating his dream argument.Show MoreRelatedStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 Pagesresearch interests are in (1) personality, moods, and emotions; (2) job attitudes; (3) leadership and influence behaviors; and (4) careers (person–organization fit, career success). Dr. Judge has published more than 140 articles on these and other major topics in journals such as Journal of Organizational Behavior, Personnel Psychology, Academy of Management Journal, Journal of Applied Psychology, European Journal of Personality, and European Journal of Work and Organizational Psychology. Fellowship: Dr

Bedouins Free Essays

string(101) " these units generally form a council of elders, directed by the head of the ‘Quabilah’\." The term ‘Bedu’in the Arabic language refers to one who lives out in the open, in the desert. The Arabic word ‘Badawiyin’is a generic name for a desert-dweller and the English word ‘Bedouin’ is the derived from this. In ancient times, most people settled near rivers but the Bedouin people  preferred to live in the open desert. We will write a custom essay sample on Bedouins or any similar topic only for you Order Now Bedouins mainly live in the Arabian and Syrian deserts, the Sinai Peninsula of Egypt and the Sahara Desert of North Africa. There are Bedouin communities in many countries, including Egypt, Syria, Israel, Jordan, Saudi Arabia, Yemen and Iraq in the Middle East and Morocco, Sudan, Algeria, Tunisia and Libya in North Africa. Altogether, the Bedouin population numbers about 4 million. The Bedouins are seen as Arab culture’s purest representatives and the Bedouins continue to be hailed by other Arabs as â€Å"ideal† Arabs, especially because of their rich oral poetic tradition, their herding lifestyle and their traditional code of honour. The Egyptians refer to the Bedouins as ‘Arab’, but Bedouins are distinct from other Arab’s because of their extensive kinship networks, which provide them with community support and the basic necessities for survival. Such networks have traditionally served to ensure safety of families and to protect their property. The term ‘A’raab’ has been synonymous with the  term ‘nomad’ since the beginning of Islam. The Bedouins are recognized by their (nomadic) lifestyles, special language, social structures and culture. Only few Bedouins live as their forefathers did in camel- and goat hair tents, raising livestock, hunting and raiding. Their numbers are decreasing and nowadays there are approx. only 5% of Bedouins still live as pastoral nomads in all of the Middle East. Some Bedouins of Sinai are still half-nomads. Bedouins have different facial features by which they can be distinguished from other Egyptians and also they generally dress differently. The Bedouin men wear long ‘djellabaya’ and a ‘smagg’ (red white draped headcover) or ‘aymemma’ (white headcover) or a white small headdress, sometimes held in place by an ‘agall’ (a black cord). The Bedouin women usually wear brightly coloured long dresses but when they go outside they dress in an ‘abaya’ (a thin, long black coat sometimes covered with shiny embroidery) and they will always cover their head and hair when they leave their house  with a  Ã¢â‚¬Ëœtarha’ (a black, thin  shawl). Traditionally a woman’s face was hidden behind a highly decorated ‘burqa’ah’ but this is now only seen with the older generations. The younger generations cover their face simply with their ‘tarha’ (shawl). The Bedouins have a rich culture and their own Arabic ‘Bedawi’ language, which has different dialects depending on the area where they live. In former days they emphasised on the strong belief in its tribal superiority, in return to the tribal security – the support to survive in a hostile environment. ‘The Bedouin’ is aristocratic and they tend to perceive the Arabian nation as the noblest of all nations, purity of blood, way of life and above all noble ancestry. They often trace their lineage back to the times of the Prophet Muhammad (PBUH) and beyond. The first converts to Islam came from the Bedouin tribes and therefore (Sunni) Islam is embedded and deeply rooted in the Bedouin culture. Prayer is an integral part of Bedouin life. As there are no formal mosques in the desert, they pray were they are, facing the Ka’aba in Mecca and performing the ritual washing, preferably with water but if not available they ‘wash’ with sand instead. ‘The Bedouin’ is generally open-minded and interested in what is going on in his close and far surroundings since this kind of knowledge has always been a vital tool of survival. At the same time, the Bedouins are quite suspicious and alert keeping a low profile about their personal background. Modern Arab states have a strong tendency to regulate their Nomadic lifestyle and modern society has made the traditional Bedouin lifestyle less attractive, since it is demanding and often dangerous, so many Bedouins have settled in urban areas and continue to do so. The Bedouin people are faced with challenges in their lifestyle, as their traditional Islamic, tribal culture has begun to mix with western practices. Men are more likely to adjust and interact with the modern cultures, but women are bound by honour and tradition to stay within the family dwelling and therefore lack opportunity for advancement. Today unemployment amongst Bedouin people is very high. Only few obtain a high school degree and even fewer graduate from college. However, for most people the word Bedouin still conjures up a much richer and more mysterious and romantic  image.. THE ORGANIZATION OF BEDOUINS SOCIETY Until today the ‘clan organization’ is the basis of the Bedouin society. Every ‘Bayt’ (tent) represents a family and the connected families form a clan (‘Aela’). All  members of the same clan consider each other as of one blood (‘Dam’) and the spirit of the clan demands unconditional loyalty to fellow clansmen. A number of kindred clans form a tribe (‘Qabilah’) with its own land. The clan is represented by an elder or the eldest, choosen by its members, who is powerful but has no absolute authority. In major affairs he must consult with the tribal leader: The ‘Shaykh’. In most of the Bedouin tribes, the leaders (Shaykhs) are picked for their wisdom and judgment. In others, such as the Allegat and the small Hamada tribe, leadership passes from father to eldest son. You could say, that the Bedouin is a born democrat who meets his ‘Shaykh’ with respect but on equal base†¦ The ‘Quabilah’  is a union of extended families  and is the major family unit. It is a kinship structure of several generations that encompasses a wide network of blood relations descended through the male line. In the past, the ‘Quabilah’  provided its members with economic security and protection (land, labour and water are tribal property), but today with the loss of the Bedouin’s traditional livelihoods, the ‘Quabilah’ is less able to fulfil all these functions but it still serves as a major source of identity,  psycho-social support and social status. The ‘Bayt’ and the ‘Aela’ are the basic social and economic unit of the Bedouin society, but the leaders of these units generally form a council of elders, directed by the head of the ‘Quabilah’. You read "Bedouins" in category "Essay examples" The smallest family unit of parents and children and the tribe are closely bound by extensive mutual commitments and obligations, such as ‘Hamula’, the bringing of gifts. This social network of the Bedouins is underpinned and maintained by a deeply ingrained system of values and expectations that govern the behaviour and the relationships of the members. In practice, age, religious piety, and personal characteristics such as generosity and hospitality, set some men above others in the organization of the group. The ‘Shaykh’ traditionally exercises authority over the allocation of pasture and the arbitration of disputes. His position is usually derived from his own astute reading of the majority opinion. He generally has no power to enforce a decision and therefore has to rely on his moral authority and the concurrence of the community with his point of view. In a  sense, the Bedouins form a number of ‘nations. ‘ That is, groups of families are united by common ancestry and by shared territorial allegiance. The exploitation and defence of their common territorial area is effected through a universally accepted system of leadership. For centuries, these â€Å"nations† of Bedouin tribes and their leaders operated in the ecologically and politically shifting landscapes of the Middle East and North Africa. Only in the course of the twentieth century has their traditional flexibility and mobility been checked. Factors foreign to their universe have damaged the territorial mainstay of their societies, necessitating the adoption of new bases of identification with their ‘nations’ and its leaders. THE KEY VALUES The key values of the Bedouin society are harmony, kinship solidarity, honour  and hierarchy. The Bedouins emphasize cooperation, adaption, accommodation and family cohesion. Individuals are expected to show loyalty and responsibility to the collective, to place its good above their own and to follow the rules and commands of those above them in hierarchy. The Bedouins have a collective attitude to just about everything: work, money, family, feuds; you name it and the Bedouins will take a collective position because of their highly developed sense of community and tribal loyalties. Family comes first, second and third; for them blood is definitely thicker than water. Their strict code of honour dictates proper behaviour for all members, men, women (see:   MARRIAGE AND FAMILY   ) and  children and to live according to its (many) rules, like a healthy person always stands up  to greet an older person, they  always greet all  starting with the person on their right  hand and moving on against the hands of the clock to the rest, they always start serving the person on their right hand first  (even if this is a child) and then the rest moving against the hands of the clock, etc. Breaking any of these rules means  real trouble. The (semi)nomadic lifestyle  is demanding and that’s why the  children are expected to assume a considerable amount of responsibility in order to help their families survive. Although modernization has changed their lifestyle somewhat, emphasis is placed on teaching children to carry on traditional ways of life and the advancement of modern technology is so far not considered important to children’s education. ‘The’ Bedouin people are known to be very polite and honest. They prefer not to say bad things or be the bearer of bad news. MARRIAGE Marriage for Bedouins has both religious and social significance. From  an  Islamic perspective, marriage legalizes sexual relations and provides the framework for procreation. From a social perspective, it brings together not only the bride and groom but also their families. Women  are protected in the Bedouin code of honour. A man who is not closely related to a woman is not allowed to touch her in any way, not even so much as to brush his fingers against hers while handing her something. To do so is to dishonour her. Likewise, in some tribes, if a woman brings dishonour to herself, she shames her family because honour is held not by individuals but by the whole family. The loss of a woman’s honour, her ‘ird’, is extremely serious amongst the Bedouins. Bedouin men and women enjoy the freedom of choosing their partner. Nevertheless,parents can put sufficient pressure on their children to arrange their marriage. If there is no father to speak for the girl/woman, a brother or other male relative will speak for her. If a male from the family doesn’t agree with the choice of a spouse for his daughter, sister or even cousin, he is able to stop the wedding according to Bedouin Law. There is an engagement period for about a year or more, during which the Bedouin boy/man can visit the girl/woman at her family (and most rarely they will be alone) where they can talk, share views and expectations and get to know each other. If the engagement  does not work out, the ending of the engagement should be done in a way, that there is no shame or blemish on the other (family). Therefore pressure from parents or family should be handled very careful and tactful. BEDOUIN FAMILY he three-generation extended family is the ideal domestic unit. Although this group, averaging between nine and eleven persons, may sleep in  more than one tent or in more than one house, its meals are generally taken together. The newly formed nuclear family of husband and wife tends to remain with the larger domestic unit until it has sufficient manpower and a large enough income (herd) to survive on its own. On occasion, a combination of brothers or patrilineal cousins will join forces to form a single domestic unit. Children and infants are raised by the extended family unit. Parents, older siblings, grandparents, aunts, uncles, and cousins all take part in the rearing of the young. By the age of 6 or 7, the child begins to take on simple household tasks and soon thereafter becomes a full working member of the family. Adolescence is hardly recognized; by the early teens, at the age of 16 or 17, the individual is accepted as a full  member of Bedouin society. The Bedouins are patrilineal. Their names consist of a personal name, the father’s name,  the agnatic grandfather’s name and the great grandfather’s name. Women retain their name and father’s family name unchanged  after marriage. There are distinctive terms for kin on the mother’s side and kin on the father’s side. All terms indicate the sex of the person designated. The smallest residential unit (‘Bayt’) is named after its senior male resident. However, unlike settled peoples,  most Bedouins are also members of larger patrilineal descent groups which are linked by agnation to form even larger lineages and sometimes even tribal confederations. RELIGION AND TRADITIONS The Bedouins (and Muslims in general) variously believe in ‘Jinn’ (the presence of spirits), some playful and others malevolent, that interfere in the life of humans. ‘Hasset’ (the envious, evil  eye) is also very real to the Bedouins and children are believed to be particularly vulnerable. For this reason, they often had protective amulets attached to their clothing or hung around their necks. In Islam the existence of ogresses and monstrous super naturals is postulated, known as ‘Maleika Al Ard’ (Kings of the Earth) and Bedouins believe they are sometimes met by lone travellers in the desert. There is no formal clergy in Islam and no centre of ‘priests’. Every Muslim has its own direct relationship with Allah. Bedouin societies have no formal religious specialists. They traditionally arrange for religious specialists, called ‘Shaykh’ or ‘Sjeikh’, from adjacent settled regions to spend several months a year with them to teach the young to read the Qur’an. A rural or settled religious specialist that Bedouins seek out for curative and preventative measures is called a ‘Gatib’. This is not the same as the ‘Hakim’, which is a Bedouin doctor/healer is, who specializes in herbal and traditional healing. ) In addition many Bedouins tend to have ceremonies and rituals including elaborate celebrations of weddings, ritual naming of newborn infants and the circumcision of children (boys universally, girls frequently but this is less common nowadays because in the mosque is preached that this is in contradiction with the teachings of the holy Qur’an). According to Islam  Bedouins ritually slaughter a goat or a sheep when a child is born. Bedouins call this ‘Foo-ela’ and their family is invited to eat the prepared meat together. Bedouins of southern Sinai who are influenced by Sufism (Islamic mysticism) also celebrate the Prophet’s birthday and carry out ‘pilgrimages’ to the tombs of (local) saints. They only  worship Allah and these journey’s are more important to consolidate the ties to the tribe and the tombs serve as a meeting place. Death and traditions Islamic tradition dictates the practices associated with death. The body is buried as soon as possible and always within 24 hours. Among some Bedouin groups, an effort is made to bury the dead in one place (‘Maghebr’), although often it is impossible to reach it within the strict time limit imposed by Islamic practices. Funeral rites are very simple and Bedouins mark their graves with exeptional simplicity, placing an ordinary stone (or unmarked board) at the head of the grave, where family regularly place a fresh leaf of a palm tree. When they visit the graves, they take off their shoes and say a prayer, after which they sit around the graves and eat fruit. Children playing around the cemetery always get a (sweet) treat from the visitors. Healing HOT SAND BATH They put their selves in the sand when theyfeel pain in their bones or the whole body, to let the sand lick the pain and bad fluids out of the body CAMEL MILK The Bedouins take camel as their friend. They have Camel Milk to cure diseases like Hepatitis C, stomach pain, sexual disability, digestion and immunresistancy. Half il bar are herbs from the desert cleaning the kidneys Handal is a kind of fruit from the desert we put for some time under your heel. It helps against rheumatism. How to cite Bedouins, Essay examples

Advanced Writing per. 4 Essay Example For Students

Advanced Writing per. 4 Essay Jimmy Hoffa, His Life and DisappearanceIn his prime Jimmy Hoffa was one of the most influential men in the United States. From his very beginning his existence was threatened. He had a very traumatic childhood. His adult life was even more zestful than was his childhood.(Friedman 124) His sudden disappearance has remained a mystery to everyone for years. This mystery must be reexamined and ultimately solved . What happened to James R. Hoffa, and why did it happen? These questions are only a few of the many that must be answered to solve this puzzling mystery. Before expanding on the disappearance itself, one should know who was it that disappeared. Jimmy Hoffa was the son of an unsuccessful coal prospector in the small town of Brazil, Indiana, who died when Hoffa was only four.(124) Hoffa hauled laundry home in a wagon for his mother to wash, chopped and sold wood, and scraped mussel shells of the bottom of the Wabash River to sell by the ton to button makers. When his mother moved the family to Detroit , six years after her husbands death, Jimmy hauled ashes and passed out leaflets for patent medicines at factory gates. He quit school at fourteen in the middle of his seventh grade year, to work full time.(133) During Hoffas childhood he was asked to give up his boyish ways and become the man of the house. His years as a teenager were also charged with a special kind of radiant energy. At the youthful age of seventeen Hoffa was unloading boxcars at the Kroger grocery chain warehouse in Detroit for thirty-two cents an hour. It was there th at he organized his first labor strike (Franco 150). It is risks like that one that led Hoffa to becoming such a powerful figure in America. Hoffa married at a young age and had two children, Barbara and James Jr.. While Hoffa was always a hard worker, he wasnt always the type of man that you would like to call your friend. He wasnt always on the side of the law that is accepted by society. . . . it is true that Hoffa used the thugs to climb to the top . . .(Brill 84). Hoffa used the underworld to obtain power, he also shared in their crimes. He made thousands of dollars in extortion schemes that bled innocent businessmen of all they had. He had set his wife up, under her maiden name, in a truck leasing company that received business from trucking companies eager to get Hoffa to go easy on the wages they had to pay their Teamsters drivers. He had bribed members of Congress with 5 or more hundred dollar bills stuffed into a hand delivered copy of the Teamsters monthly magazine. He had siphoned off millions from Teamsters pension funds to make fraudulent loans to the mob. He had been convicted of mail fraud for conspiring to take money from the Central States Pension Fund to bail him out of a fai ling land contract. He had been convicted of jury tampering. On March 7th 1967 his last attempt for appeal was denied in a Tennessee jury tampering conviction. He had, according to one lawyer involved in the case, succeeded in tunneling his way into jail. He had converted a relatively minor misdemeanor charge of taking money from his employer and turned it into a felony conviction for tampering with the jury in the that case. Consequently, Hoffa was never convicted of the misdemeanor charge. On his journey to the top Hoffa also made many enemies. One such enemy was the famed politician Robert Kennedy. One particularly intriguing encounter between these two men occurred in March of 1957. Hoffa was arrested for attempting to bribe a lawyer, John Cheasty, to become a member of the McClellan Committee staff and obtain confidential committee memorandums for him(Brill 201). The McClellan Committee was investigating the corruption and inept administration in the handling of employee benefit plans in Americas labor Unions(Internet). When Cheasty went to Robert Kennedy and told him of the offer, Kennedy arranged for the FBI to take pictures of Cheasty at street-corner meetings as he passed government documents to Hoffa in return for cash(Brill 202). With incriminating evidence such as photos of the crime this should of been as easy conviction. Coming as it did on the eve of Hoffas planned ascension to the Teamsters presidency, it was to have been Kennedys knock out blow against H offa(204). The ensuing trial was full of oddities and surprises. Hoffa hired Edward Bennett Williams, a talented, yet slimy lawyer. The trial took place in a predominately black Washington D.C., where the jury of twelve peers was made up of eight blacks. Williams attempted to portray the prosecutions key witness, Mr. Cheasty, as an anti-black, accusing him of having investigated the NAACP and of trying to break up the famed Alabama bus boycott. Not only were these allegations irrelevant to the trial, they were also totally groundless. Another controversial defense tactic involved a surprise appearance in the courtroom by the former heavyweight boxing champion Joe Louis. Louis told onlookers that Hoffa was an old friend. Louis then greeted Hoffa and wished him well in full view of the jury. It was later discovered that Louis and Hoffa were mere acquaintances and that all of Louis travel expenses had been covered by Hoffa himself. While there is no solid evidence to prove it, these ac tions must of had great impact on the jury. The jury in this case somehow found a way to look past the damning pictures and returned a not guilty verdict after only a few hours of deliberation on July 19, 1957. (Brill 206)His many illegal acts and the plethora of enemies he made may have contributed to Hoffas disappearance. Numerous people had reason enough to want Hoffa out of the way, but few had the resources nor the means to carry out such a feat. But on a hot July night in 1975, someone achieved this monumental deed. On the morning of July 31st 1975 Jimmy Hoffa Jr. received a phone call from his mother. She was crying so hard that Jimmy Jr. thought it to be fatal to a woman with a heart condition. At last he got her to explain what had happened. His father had not come home the night before. He had been due back at 4 oclock the previous day for a barbecue. Hoffa Sr. has been described as a teetotaler, a boy-scout type husband who came home every night. He was meticulous, he cal led home if he was a going to be even a few minutes late. Hoping it was a kidnapping, the family gathered in their Lake Orion Michigan home and waited for a ransom demand. It didnt take long for the story to break out into the media. Jimmy Jr. answered the reporters questions in the sweltering heat outside the Lake Orion cottage. The family received 100s of crank calls, all claiming they had Hoffa Sr.. The family offered a $200,000 reward, that only encouraged more tormenting phone calls.(33-36)Without any real leads to go by, eventually the family had to admit to themselves that Hoffa was dead. For the family the absence of the body was nearly as bad as the murder itself. The killers had inflicted a special kind of torture on the survivors. It allowed family members to think up a new form of death every day. There would be no ending, no funeral, no rush of sorrow, followed by acceptance and no rebuilding. .u68413ed848e2e14b5056eb299f4f52db , .u68413ed848e2e14b5056eb299f4f52db .postImageUrl , .u68413ed848e2e14b5056eb299f4f52db .centered-text-area { min-height: 80px; position: relative; } .u68413ed848e2e14b5056eb299f4f52db , .u68413ed848e2e14b5056eb299f4f52db:hover , .u68413ed848e2e14b5056eb299f4f52db:visited , .u68413ed848e2e14b5056eb299f4f52db:active { border:0!important; } .u68413ed848e2e14b5056eb299f4f52db .clearfix:after { content: ""; display: table; clear: both; } .u68413ed848e2e14b5056eb299f4f52db { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u68413ed848e2e14b5056eb299f4f52db:active , .u68413ed848e2e14b5056eb299f4f52db:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u68413ed848e2e14b5056eb299f4f52db .centered-text-area { width: 100%; position: relative ; } .u68413ed848e2e14b5056eb299f4f52db .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u68413ed848e2e14b5056eb299f4f52db .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u68413ed848e2e14b5056eb299f4f52db .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u68413ed848e2e14b5056eb299f4f52db:hover .ctaButton { background-color: #34495E!important; } .u68413ed848e2e14b5056eb299f4f52db .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u68413ed848e2e14b5056eb299f4f52db .u68413ed848e2e14b5056eb299f4f52db-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u68413ed848e2e14b5056eb299f4f52db:after { content: ""; display: block; clear: both; } READ: The New Economy EssayThere are many questions that have been left unanswered by Hoffas disappearance. The most obvious question is, what happened the night of July 30th? Much is known about the evening of July 30th, but not enough to convict a man for murder. Firstly, it is known that Hoffa went to the Machus Red Fox Restaurant at 2 p.m. July 30, 1975. He was there to meet fellow Teamsters members Tony Giacalone and Tony Provenzano. There is no doubt that during this meeting the men would be discussing subjects of an illegal nature. Hoffa expected to be picked up by his associates and taken to somewhere else so they could talk in private. Neither man was ever seen at the r estaurant. Both men had strong alibis when investigated by the police. Witnesses did provide the police with enough information to surmise that a mutual friend of all three men, Chuckie OBrien, and at least two other men did pick up Hoffa in Giacalones car.(36-40)Everyone who investigated the case seems to agree that OBrien was driving the car in which Hoffa was abducted. the only real question left is whether he was an unwitting dupe in the murder, used to lure Hoffa into the car without knowing what was going to happen, or if he was involved in the planning. Whatever the case, he would still know, and be able to testify about, what happened after Hoffa got in the car and who was there.(Franco 158)Eye witness accounts were substantiated by a police investigation that proved Hoffa was in the back seat of the car. Hoffa was picked up at approximately 2:45. At this point in the evening Hoffa still though that he was going to meet Giacalone and Provenzano. From this point on all inform ation is at best a logical assumption. The police had surmised that Hoffa was knocked out with some sort of object. This is believed because of the very small traces of blood and hair found in the back seat of the car. These blood and hair samples have been proven to be Hoffas. It was not possible to shoot or stab him while in the car. This would leave to much blood and/or a bullet. It is also hypothesized that Hoffa was next driven to the location of his murder. It is not known how he was murdered, and without the body we will never know for sure. It is not known what was done with the body, but the most popular theory is that it was taken to the Central Sanitation Services incinerator. Disintegrating the body would be the perfect way to ensure that it would never be found. Someone alive today knows what happened that July evening, but for some unforeseen reasons he/she will not come forward and put this case to rest. It seems that whomever did this horrible act has literally gotte n away with murder.(Brill 40-45)Taking into account all of Hoffas illegal and immoral doing during his life, it is not hard to develop a motive for the murder. That is not to say that he deserved to die, but one can understand why he was wanted dead. . Hoffa was on the brink of becoming Teamsters president when he was murdered Whoever wanted Hoffa out of the way did it at the worst possible time. Hoffa surely would of been elected president and changed the way labor unions work forever. He was a great man with great intentions. He went about it wrong, but had Hoffa been successful he would be considered a national hero.(350)Works CitedBrill, Steven. The Teamsters. New York: Simon and Schuster, 1978. pgs. 15, 24, 31-76, 84, 95, 201-206, 280, 320, 364, 375Franco, Joseph. Hoffas man: the rise and fall of Jimmy Hoffa. New York: Prentice Hall 1987. pgs.150, 158Friedman, Allen. Power and Greed: Inside the Teamsters empire of corruption. New York:Watts Publishing, 1989. pgs. 124, 133, 135- 138Internet. http://www.dol.gov:80/dol/asp/public/programs/history/dolchp05.htm