Salt March Final Draft

Jake Barenholtz

Steph Brown

Eng 306

MW 3:00-4:15

Mohandas Gandhi Hunger Strike

Most Americans know of Mohandas Gandhi. Most would probably say he was a peaceful man, but then realize that this fact is all they really know about Gandhi. Americans don't really know of the man the people of India called "Mahatma"- meaning great soul (History.com Staff, Gandhi begins fast in protest of caste separation, http://www.history.com/this-day-in-history/gandhi-begins-fast-in-protest-of-caste-separation) . Gandhi was a genuine man, in part because of his unprecedented way of seeking independence from Great Britain. In 1776, America declared independence from Great Britain through the Revolutionary war- we fought and lost lives on both sides of the battlefield. When Gandhi fought for independence, he was imprisoned multiple times, by multiple governments. In 1922, he was jailed for conspiracy to overthrow the British government (Years of Arrest and Imprisonment of Mahatma Gandhi, http://www.mkgandhi.org/arrestofmahatma.htm) . Gandhi’s method of his protest is valuable to analyze because of how unique and revolutionary he was. Gandhi practiced what is now known as civil disobedience, but he knew the term satyagraha. The English translation is tricky, but it translates roughly to "unflinching adherence to the truth". Gandhi would become the founding father of India, but not without conflict (Mahatma Gandhi and His Myths- By Mark Shepard). 

One of Gandhi's most famous protests was his "fast unto death". On September 16^th, Mahatma Gandhi, while still imprisoned, started his fast (A Fast Unto Death - Gandhi’s Legacy, Kathleen, https://rentschlerlibrary.wordpress.com/2011/09/15/a-fast-unto-death-remembering-gandhi/) . This is because it was the British who ruled India, and at this time had implemented a new Indian constitution that would separate the Indian electorate by caste. Gandhi realized this new constitution would give the lowest class of Indians, more commonly known at that time as the "untouchables" a separate political representation, and that this would lead to injustice among the untouchables, to which Gandhi referred to as "gods children". Trying to sway the British crown is never easy, but with Gandhi's constant preaching of peace, if he died the British would have to deal with many upset Indians. Gandhi would fast for six days until British rule agreed to his principal terms of a settlement between the untouchables and the Indians higher classes. Gandhi broke his fast by saying a prayer before drinking orange juice and exclaiming “satyagraha has triumphed” (http://www.history.co.uk/this-day-in-history/09-16/gandhi-begins-a-protest-fast).

The audience Mohandas Gandhi was trying to reach was British Parliament. More than one hundred and fifty years had passed since America declared independence. India had not been so fortunate. The process of Indian independence was achieved much differently. Gandhi wouldn’t succumb to violence, so he had to make his own path, a new way that he could appeal to the British government. The British had set up a trade deal in the late 1500s that would leave India in need of Britain for supplies. As time went on, this relationship was becoming more and more one-sided, leaving the British with no reason to free the Indian population (British rule in India, Chris Butler, http://www.flowofhistory.com/units/eme/18/FC123).

 Gandhi's protests were never violent - Mahatma Gandhi never preached violence, even saying at multiple times that the only way to beat violence is with non-violence. When it came to hearing logic and the voice of reason through logos, it was not that Gandhi was above using logic, but the British crown simply wouldn't hear it.

One of Gandhi's biggest assets in the 1930's was being himself. He was famous for his time spent in South Africa.I feel this appeal was used greatly in Gandhi's fast unto death, but it was used differently than others use it. When Gandhi began his fast, it put the British on a sort of clock. Gandhi realized his influence was so great that his death would mean more death, riots, and possibly war. Mohandas Gandhi was a member of the vaisya or merchant caste. As a member of the merchant caste he was able to attend college and the knowledge he gained here made him the credible person he was. If a poor man who no one knew starved to death the British wouldn't care. However because of who he was the British were not willing to allow the man who lead a sixty thousand person peaceful march to have his supporters possibly protest and riot. Gandhi was aware that the British crown would not be able to deal with the public pressure. Gandhi embraced it, as he said this is a god-given opportunity that has come to me, "To offer my life as a final sacrifice to the downtrodden". The man was prepared to die and the British waited six days, but when push came to shove they were aware of what was at stake.

In an argument, regardless of the speakers and the audience, there will be an appeal to either logic or emotion, and while a good cause can appeal to both, there will be an appeal to at least one. Gandhi's appeals to logic were worthless- it didn't work because his people were being oppressed,and he knew it would take more than logic to convince the British crown they were wrong, especially since this meant losing a lot of money and support for the government. Gandhi found another way- the fact that Gandhi was a member of the higher vaiysa caste gave him a voice no untouchable had. This caste gave him a platform to appeal for his children of god. The lower caste system was in jeopardy of being suppressed for seventy more years, but Gandhi knew if this happened there would be no going back, that the greed of the upper castes would deny human needs to the lower castes. Although Gandhi never said it, I believe the fast was representing the starving people of the lower caste. The people who would continue to starve if this continual misrepresentation proceeded. 

The great soul was concerned with the needs of others more than himself. The constant acts of selflessness are nearly unparalleled - the man was ready to fast unto death in order to get reform for those less fortunate than him. He called the untouchables the children of god, a name that appeals to pathos. Gandhi fought for indolence through peace. He led more than than sixty thousand people on a march to the sea. Indeed, the man was known from Berlin to Bangkok because he accomplished through peace what others had previously thought necessitated force. Gandhi did not fear death for he knew he would be more powerful in death than he was in life. What he represented still stands today, both in India, and here at home as well, as he laid the foundation for Martin Luther King Jr's civil disobedience, or as I learned it to be called, satyagraha.

Work Cited

"Gandhi Begins Fast in Protest of Caste Separation." History.com. A&E Television Networks, n.d. Web. 15 Sept. 2016.

"Years of Arrests of Mahatma Gandhi." Years of Arrests of Mahatma Gandhi. N.p., n.d. Web. 15 Sept. 2016.

"What Is Satyagraha? | FAQs - Myths about Mahatma Gandhi." What Is Satyagraha? | FAQs - Myths about Mahatma Gandhi. N.p., n.d. Web. 15 Sept. 2016.

Shepard, Mark. "Mahatma Gandhi and His Myths (Gandhi, Civil Disobedience, Nonviolence, Non-Violence, Satyagraha)." Mark Shepard's Home Page *Gandhi, the Flute, More*. N.p., 2002. Web. 15 Sept. 2016.

"A “Fast Unto Death”–Gandhi’s Legacy." Rentschler Library News. N.p., 2011. Web. 15 Sept. 2016.

@HISTORYUK. "Gandhi Begins a Protest Fast." HISTORY. N.p., 2015. Web. 15 Sept. 2016.

Rhetorical Analysis of "Same Love" FINAL DRAFT

Kathy Kuang

Brown

English 306

29 September 2016

Rhetorical Analysis of “Same Love”

            Homosexuality. The concept it encompasses embodies a negative connotation, a product of societal opinion. In fact, “gay is synonymous with the lessor” as Macklemore asserts (RyanLewisProductions). This prejudice and discrimination of individuals that identify as part of the LGBTQ community was apparent in the prohibition of gay marriage in numerous states; manners regarding marriage (such as the legalization of same-sex marriage) were under the jurisdiction of the state government. In the state of Washington, this issue was addressed in 2012, when Referendum Measure 74 appeared on the November 6, 2012 general election ballot to approve or reject Senate Bill 6239, which would legalize gay marriage ("History of Referendum Measures”).  In order to influence the results of this general election, Macklemore and Ryan Lewis, supporters of the LGBTQ community, released a song titled “Same Love” on October 2, 2012 to protest the societal disapproval of homosexuality (RyanLewisProductions). It was broadcasted in pop music radio stations to primarily impact anyone who is against homosexuality (most likely heterosexuals) as well as registered voters of Washington. The manner in which “Same Love” protests against marriage inequality and thereby civil injustice against the LGTBQ community is through its lyrics; Macklemore’s appeal to ethos, pathos, and logos are interspersed throughout the song and intertwined with each statement he makes.  

Macklemore initiates with “When I was in the third grade, I thought that I was gay, cause I could draw, my uncle was, and I kept my room straight” to develop his credibility by stating his own experience with homosexuality as a heterosexual man (RyanLewisProductions). He initiates the song by first developing his ethos, so that his following arguments would be more persuasive, especially since he does not belong in the LGBTQ community, which would potentially be an adverse fact against his arguments. He then continues with an appeal to pathos, stating that the mere idea that he was gay caused “tears [to rush] down [his] face” (RyanLewisProductions). This image of a crying eight-year-old child functions to provoke sympathy from the audience. Furthermore, he includes a logical argument that the reason of his sexuality crisis was due to a “bunch of stereotypes”; his suspicion of being gay was due to his artistic capabilities, relation to someone who was gay, and tendency to be organized (RyanLewisProductions). His logical argument lies in the fact that these traits are not indicative of sexuality; for instance, anyone could be talented at drawing, but that does not necessarily represent their sexual orientation or even superficially unearths it. However, Macklemore claims that the stereotypes related to homosexuality have caused these characteristics to be associated with it, even though it should not be reasonably related.  He protests against its inaccurate association.

At the early middle part of the song, he again appeals to ethos by saying “the right wing conservatives think it’s a decision and you can be cured with some treatment and religion” (RyanLewisProductions). He demonstrates his credibility by dismissing opposing perspectives against homosexuality, specifically republican and religious beliefs (that homosexuality is a decision), and the corresponding notion that this “ailment” called homosexuality could be ameliorated. By acknowledging the existence of these opinions, he simultaneously proves his knowledge about the issue and reaffirms his ability to speak about it. He proceeds to protest against the conservative perspective. He claims that this attempt in altering a person’s sexuality is “man-made rewiring of a predisposition” and that this “rewiring” is equivalent to “playing God” (RyanLewisProductions).  Here Macklemore is unquestionably appealing to ethos; God, to those who are religious (which most U.S. citizens are) is the almighty entity.  “Playing God” is not acceptable because only God himself should have the power to decide a person’s life; by extension, the thought of influencing a person’s destiny should be condemned as it is technically committing a sin directly against God. Macklemore claims that God decided the sexual orientation of its inhabitants on Earth. If man decided to rewire this predisposition, he is stating that God made a mistake, or they outright disagree with God’s decision. Continuing with that notion, he states that this desire to change others is due to fear of the unknown, “America the brave still fears what we don’t know” (RyanLewisProductions). He juxtaposes and thus, highlights the irony of the idea that America is brave, yet fears the unknown (homosexuality). Logically, that is nonsensical; thus, he causes Americans to self-reflect on the validity of this bravery, ultimately, evoking a sense of shame and guilt. With this phrase, he appeals to logos and pathos, encouraging the alteration of this fear and mentality.

Near the later half, he continues with pathos, and again induces empathy; he points out the phrase “Man, that’s gay” is omnipresent in “YouTube comments” and the entire “hip-hop” industry (RyanLewisProductions). Macklemore kindles the audience to recognize that because the term “gay” is used in a negative context and that it is pervasive, homosexuals are prone to feel that practically everyone “hates [them]” (RyanLewisProductions). The resulting hurt that consumes a gay individual can be unbearable especially since this hated is towards something “predisposed”, and therefore, unresolvable (RyanLewisProductions). Near the end of the song, he mentions this idea again, but now specifically refers to young homosexuals, mentioning that “kids are walking [a]round the hallway plagued by the pain in their hearts”. (RyanLewisProductions). By describing the kids as plagued with this pain, he suggests that this hurt is severely debilitating, analogous to the symptoms of a plague. It is so wretched, in fact, that it even convinces some people to die “rather…than be who they are” (RyanLewisProductions). He calls attention to this desire to irreversibly end one’s priceless life to justify his disproval of the consequences of societal rejection of an inherent trait.

Throughout the song, Macklemore protests against the discrimination against homosexuals – specifically regarding same sex marriage – through multifaceted arguments in regards to modes of persuasion. He initiates with ethos to develop his credibility so that the resulting arguments would be even more convincing. However, he utilizes mostly pathos to persuade his audience of the error in removing civil rights of a person due to their sexuality. His protest extends even further; he asks Washington voters to actually act against this discrimination by voting for Referendum 74, hoping that his rhetorical lyrics has exerted some force in compelling the heterosexual residents (RyanLewisProductions). As a product of activist action, including this widely disseminated protest, this social injustice was removed on February 9, 2012 in the state of Washington and three years later on June 26, 2015, the entire nation.

Works Cited

"History of Referendum Measures." Elections & Voting. Washington Secretary of State, n.d. Web. 27 Sept. 2016.

RyanLewisProductions. "MACKLEMORE & RYAN LEWIS - SAME LOVE Feat. MARY LAMBERT (OFFICIAL VIDEO)." YouTube. YouTube, 02 Oct. 2012. Web. 10 Sept. 2016.

Rhetorical Analysis Project: "We Shall Overcome" Final Draft

ENGL 306 | Rhetoric of Protest Assignment

September 29, 2016

Erika Zigman

“We Shall Overcome” in the Albany Movement

               “We Shall Overcome” became known as the anthem of the Civil Rights Movement due to its incredible influence as a tool of rhetoric. One of its most notable uses was during the Albany movement in Georgia. In 1952 “We Shall Overcome” was brought as a powerful weapon of protest by the Freedom Singers and the Student Nonviolent Coordinating Committee (SNCC) to unite and mobilize the African-American population of Albany against oppression (Carson 58). The song broke the tradition of accommodation in the black communities there through an establishment of trust with the population and a well-structured and organized performance of a protest song that would encourage participation to a degree that had never been observed in this part of the South during the Civil Rights Movement.

               The exact origins of “We Shall Overcome” are unknown, however, musicologists theorize that the song was developed from slave labor songs used in chattel slavery to (1) set a good work pace and (2) serve as a symbol of defiance (Redmond 146). Although the song has undergone significant modifications before its use in the Albany movement during the Civil Rights Movement, its meaning remains the same. These final changes to “We Shall Overcome” were brought about by the Freedom Singers, who taught it to the black communities in Albany. The Freedom Singers were a group of activists who received funding from the SNCC to travel throughout the South in hopes of educating the black population on their basic civil liberties.

               “We Shall Overcome” was such an effective protest song because it caused the intended audience to trust the performers. This was crucial for the song to be effective in this specific context because the black population of Albany, like most people of the time, feared a violent retaliation that may follow a protest attempt. It is primarily that ‘mental block’ that resulted in their minimal involvement in the Civil Rights Movement prior to the arrival of the Freedom Singers (Carson 56). When the Freedom Singers had first come to Albany, the mere mention of their name had caused individuals walking near them to cross to the other side of the street (Carson 56). Therefore, in order for “We Shall Overcome” to be an effective rhetorical object the black community in Albany would need to know that the pay-off of their involvement in a protest would be worth the costs. One way that this was achieved was in the way that “We Shall Overcome” was performed. It was always performed calmly, confidently and in only non-violent protests with all the protestors linking hands while swaying to the music (Martin 33). The lack of excessive appeals to pathos, whether in terms of coercion through intimidation or persuasion through emotional manipulation, implies that the performers did not need to rely on pathos. This enhances the authority and ethos of the performers, establishing trustworthiness. “We Shall Overcome” further ingrains confidence and trust in the rhetor through a demonstration of shared experiences and common interests. With the song’s roots in folk music and hymns, it illustrates the shared ancestry between the rhetor and the intended audience (Martin 23). It evokes emotional imagery of the generations of oppression, making an appeal to pathos, but provides hope in the assurance that “someday” they will overcome. Singing of shared history and bravery in the face of such injustices and aggression results in a communal mental strength that is key in overcoming the fear the comes with the vulnerability of body rhetoric (Martin 23).

               Once trust was established, the transition to mobilization of the black population in Albany occurred relatively smoothly. This is largely because “We Shall Overcome” was specifically tailored to be inviting and encourage participation. When the song was taught in Albany, it was done so in common time rather than the original ¾ tempo (Redmond 150). Common time is easier to maintain, especially for those with little to no musical experience. This intentional change allowed a wider range of individuals to learn “We Shall Overcome”, made it easier to for a large group to stay in sync over an extended period of time, and common time is also the traditional tempo for marching rhythms, making “We Shall Overcome” well-suited for picketing. An additional change that was made in Albany was a change in chorus from the less inclusive ‘I shall overcome’ to the more communal ‘we shall overcome’. The latter had already been the standard that was used across the south by protestors, but the students had only known the former before the Freedom Singers came to Georgia. The Freedom Singers and SNCC insisted that the more collective vocabulary be used, they said that it was the “proper” way to sing it (Martin 33). The consistency in the performance and lyrics of “We Shall Overcome” was just as critical to the mobilization of the African-Americans as was the simplification of the song because it more strongly united a diverse group of individuals. These two key characteristics of “We Shall Overcome” permitted to reach a broad spectrum of the black community. Through the use of song, black members of rural communities could now connect to groups, like students in higher education, that they would have otherwise been unable to.

               The Albany movement itself was not successful, because of the efficiency of the police response to the protests and the lack of a spectacle which would have resulted from a violent response by the authorities and drawn the attention of the media (Carson 56). However, “We Shall Overcome” as a tool of rhetoric was extremely successful in mobilizing the black communities and maintaining the struggle over an extended period of time. This was the first time that the SNCC had successfully done so with such a large group of adults (Carson 65). In the following years, these same protest characteristics were applied systematically to black communities across the country during the Civil Rights Movement, solidifying the role of “We Shall Overcome” as a powerful tool for protest through its characteristics that encouraged participation and facilitated trust in the rhetors. As such a successful rhetorical object, “We Shall Overcome” has resurfaced in protests for civil rights around the world. It maintains relevance even today in the wake of a new movement, Black Lives Matter, nearly a century after its ancestors created it in hopes that someday they would overcome (Adams; Graham).

Works Cited

Adams, Noah. “The Inspiring Force of ‘We Shall Overcome” NPR. NPR, 28 Aug. 2013. Web. 02 Sept. 2016.

Bobetsky, Victor V. We Shall Overcome: Essays on a Great American Song. N.p.: Rowman & Littlefield, 2014. Print.

Carson, Clayborne. In Struggle: SNCC and the Black Awakening of the 1960s. Harvard University Press, 1981, United States of America.

Graham, David A. “The Surprising History of ‘We Shall Overcome’” The Atlantic. Atlantic Media Company, 9 May 2015. Web. 02 Sept. 2016.

Martin, Bradford D. The Theater is in the Street: Politics and Performance in Sixties America. University of Massachusetts Press, 2004, United States of America.

Morris, Charles E., and Stephen Browne H. Readings on the Rhetoric of Social Protest. Second ed. State College, PA: Strata Pub., 2001. Print.

Redmond, Shana L. Anthem: Social Movement and the Sound of Solidarity in the African Diaspora. N.p.: New York U, 2013. Print.

Rolling Stone. “’We Shall Overcome’: The Theme Song of Civil Rights.” Rolling Stone. Rolling Stone, 13 Jan. 2012. Web. 02 Sept. 2016

Stotts, Stuart,  Terrance Cummings, and Pete Seeger.  We Shall Overcome: A Song that Changed the World. New York: Clarion, 2010. Print.

Pulse: Final Draft

Briggs Spencer Carhart

Dr. Stephanie Brown, Ph.D.

ENGL 306

29 September 2016

The Rhetoric of the Pulse Shooting Aftermath

            On the morning of June 12, 2016, waking up to a notification about a mass shooting at the Pulse Nightclub in Orlando, Florida became a haunting occurrence for most Americans. Pulse, an LGBTQ nightclub, exists currently at the site of the worst mass shooting in American history with 49 deaths and 53 wounded ("Pulse Nightclub Shooting: June 13, 2016 Update"). This date was originally significant for the nightclub because it was Latinx night where majority of the club identified as Hispanic ("Pulse Nightclub Shooting: June 13, 2016 Update"). Local news sources acknowledged most of the victims were of the queer Lantix community. The event left families and friends (especially those of the LGBTQ community) shaken and broken by the unexpected deaths of many lives closely associated with their own. After the shooting, the conversation of the aftermath focused around the shooter, Omar Mateen, with multiple theories, including terrorism ideologies as possible motives ("Pulse Nightclub Shooting: June 13, 2016 Update."). The LGBTQ community, however, felt a lack of support when undesired responses flooded social media regarding the Pulse shooting: arguments bolstering the shooting and apologetic statements lacking acknowledgments of the LGBTQ community. The Pulse nightclub, two weeks after the shooting, posted a photo on social media as an act of protest targeting those who oppose the LGBTQ community to create solidarity amongst those who identify as LGBTQ, or as an ally.

            The community felt disdain from individuals who appreciated the violence (such as the Westboro Baptist Church) but also felt isolated from individuals who opposed the violence (Cox). Regarding the people who enjoyed the deaths and injuries from the Pulse shooting, those individuals made disdainful public statements including, “God sent the shooter to #Pulse” (Cox). The LGBTQ community faces threats everyday referencing religious ideology, but the extreme context in lieu of the tragedy set those particular comments apart – affirming there is an extreme safety concern for those who identify as LGBTQ. This sort of behavior isn’t surprising, but it is a problem the LGBTQ community faces towards the goal/process of social justice. An issue that has also been a point of concern has been the overshadowing of the problem with the focus of terrorism with no mention of the victims specifically. Donald J. Trump tweets, “Appreciate the congrats for being right on radical Islamic terrorism, I don't want congrats, I want toughness & vigilance. We must be smart!”  (Nelson, L and Golshan T). The nature of the comment put the major focus terrorism (which in itself has been a controversial talking point). Terrorism is a major problem the United States is facing and is emphasized in almost every political debate. Comments similar to Mr. Trump’s blurs the context of the tragedy. It made the event another event to extrapolate for future debates about terrorism (especially focused around Islam). The focus of the tragedy became an argument against terrorism and pro-xenophobia and less focus/justice for the LGBTQ community.

            These comments do not exemplify how the entire population feels about the event. The amount of support is strong, but the Pulse community wishes to divert the focus from terrorism and gun violence into a focus of solidarity to those who identify LGBTQ. On June 30^th, 2016, Pulse released a photo on Twitter stating, “You cannot silence us. You cannot destroy us. We are not going anywhere” (Pulse Nightclub; Figure 1).

            The photo is directed at those who are against the LGBTQ community as well as the people who leave out the identity of the club when discussing the shooting. The statement brings up past issues encompassing sexual minorities with emphasis on “silence us” referring to the Don’t Ask, Don’t Tell policy in the United States military; the “destroy us” referring to the actual events at the Pulse nightclub in Orlando. However, there were many individuals who lost their lives, but the “us” in both statements is to people who identify as LGBTQ. Pulse’s photo is referring to methods others have attempted to utilize to rid the world of LGBTQ individuals’ way of life. The post was still around the timeframe of the shooting, so emotions and theories and investigations were persisting at high frequency and high intensity. This gave the protest the opportunity to have the most effect, and to change the conversation – to unify the community in order to have the potential to change how the world perceive those who identify as LGBTQ. The post gives the community a firm stance with the last statement “we are not going anywhere.” Whether a gay male living in Orlando reads it hanging in nightclub, or a non-gender conforming person reads the post on twitter. It gives an overarching claim of all individuals and how the community is strong. Attempts will be made to target the community, but the attempts will never lead to success. That is the message this piece of protest establishes for the community.

            In order to display an effective message that will achieve the purpose of solidarity against the non-allies, multiple methods of rhetorical strategies (such as ethos, logos, and pathos). The rhetor establishes a form of ethos by being the Pulse nightclub and having the logo on the poster. Since majority of the conflict at the time of the photo’s release was about the Pulse shooting, it gives message that will be received more. Also the photo has the rainbow incorporated in the logo, which is the symbol for the LGBTQ community (each color having its own meaning for the community). Generally, people receive information more clearly from other people who share a similar identity. Since the targeted audience mostly does not identify with the LGBTQ community, the rainbow classifies the rhetor as an appropriate speaker about the issue and could reach out and the audience would better receive the message. For a logos appeal, the short statements make a clear and concise argument. Stating “we are not going anywhere” and alluding to past examples that bolster the statement, presents a stronger argument that the community isn’t really going anywhere. No one should be afraid to express themselves, so the nightclub presenting how much the community went through and that the community has sustained gives a better chance for solidarity the more people who identify LGBTQ and see the photo. The most effective strategy is pathos for this piece of protest. The words “destroy” and “silence” elicit an intense response from the audience to direct the audience to feel understand the gravity of the issue. That the problem with the LGBTQ community isn’t an issue of preference for the change, but a necessity for the change. Also, the Pulse logo being in the shape of the heart presents the LGBTQ communities message of love because that is what the community is about. No one should try to destroy that.

            That was the idea with the photo on Twitter. The shooting was a tragic event that caused speculations and uproar within the country because of the amount of casualties. It’s an event that shook the general population, but it hit close to home for those who identify as lesbian/gay/bisexual/transgender/queer/questioning/etc and Latinx. The movement for equality has been ongoing, but it is unfortunate that its events like the Pulse shooting that have people advocating more for the cause – however there are more people advocating against it. That is why Pulse took advantage to rise from the ashes to make a statement to form solidarity and hopefully create a world of more understanding and peace – hopefully, another message doesn’t need to be read in spite of 49 fatal bullets.

Works Cited

Cox, Daniel. “Westboro Baptist Church Celebrates Pulse Nightclub Shooting in Orlando: ‘God

                  Sent the Shooter’. The Inquistr. 12 June 2016.

Nelson, L and Golshan T. “Hillary Clinton, Bernie Sanders, and Donald Trump react to Pulse

                  nightclub shooting.” Vox Policy and Politics. 12 June 2016.

Pulse Nightclub. “Orlando Shooting at Pulse Nightclub.” Orlando Sentinel. 12 June 2016.

"Pulse Nightclub Shooting: June 13, 2016 Update." City of Orlando. 2 Sep 2016.

                  http://www.cityoforlando.net/police/pulse-nightclub-shooting-june-13-2016-update/