Analyze Martin Luther Speech I Have a Dream

Analyze Martin Luther Speech I Have a Dream On August 28, 1963, Dr. Martin Luther King delivered a speech â€Å"I Have a Dream† to over 200, 000 civil rights supporters in Washington following a protest march for freedom and jobs. In his speech that lasted 17 minutes, Luther called for racial equality and halt to all manner discrimination.Advertising We will write a custom essay sample on Analyze Martin Luther Speech â€Å"I Have a Dream† specifically for you for only $16.05 $11/page Learn More The speech came at a time when black people in America were facing serious challenges that stretched from racial segregation to slavery to bigotry. At this time, the civil-rights movement in America was expanding rapidly and it came to pas that the speech meant to galvanize the movement. The speech left an indelible imprint in the hearts of many Americans who wanted justice to be their shield and defender. In fact, as days went by, the speech â€Å"I Have a Dream† by Martin Luther has becom e one of the most high-ranking and rousing pieces of oratory in American history. Amazingly, when Luther reached midway reading the scripted text, he posed and then abandoned it. Instead, Luther improvised the sections of the speech leading to its making it decipherable- the itinerary through which the words â€Å"I have a dream† fervently replicate. This essay will examine and analyze Martin Luther’s speech â€Å"I have a dream† with am emphasis on speech for voice and rhetoric. Notably, it is imperative to note that Luther argued and supported his clause. Thus, it is also imperative to make out the language he used and the directed audience (Doug 1). To start with, Luther starts by saying that all men irrespective of their color, race, age or sex are equal. In his speech, Luther repeatedly mentioned the mistreatment of black Americans over a long period. For instance, Luther starts by saying, â€Å"One hundred year later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination† (The Junto Society 1). He goes on repeatedly calling for equality among all American citizens. Luther goes ahead to state how he visions his four children living in a nation devoid of racism, and the one in which the content of character of a person matters. In his speech, Luther finds historical documents so imperative in defending his argument. For example, the Emancipation Proclamation set the pace to end slavery in America. The document, which was an executive order and fully enjoying the support of President Lincoln, earmarked a new era in United States by advocating the freeing of slaves in the accomplice states.Advertising Looking for essay on african american? Let's see if we can help you! Get your first paper with 15% OFF Learn More In other words, this was the beginning of a new chapter in America, the chapter of equality for African-American. The second historical docum ent stated by Luther was of course, the United States Constitution and the Declaration of Independence. In particular, this document promises liberty and the quest of contentment for all Americans, both black and white (The Junto Society 1). The entire speech is a masterpiece of rhetoric characterized by a sophisticated voice. In addition, Luther employs numerous descriptive words, instead of unswerving words. Noticeably, the speech is full of metaphors for example, â€Å"America has given the Negro a bad check, which has come back marked ‘insufficient funds’†. All this meant to awaken America to the reality of justice and equality, onto the realization that all Americans are equal- whether black or white. Luther also employs anaphora, that is, the repetition of certain phrases such as â€Å"Let freedom ring†, â€Å"I have a dream†, and ‘With this faith† to emphasize on the prevailing circumstances. It is also imperative to note that Lut her is addressing all Americans, both white and black, and hence the use of words â€Å"we† and â€Å"our†. In conclusion, Luther urges both black and white Americans to coexist as they have a common destiny (Keith 1). Doug, DuBrin. â€Å"I Have a Dream† as a Work of Literature. 2011. Web. Keith, Miller. Martin Luther King, Jr. (1929-1968). (n.d.). Web. The Junto Society. Martin, Luther King Jr. I Have a Dream. August 28, 1963. 2002. Web.

Sultans of the Swahili Culture

Sultans of the Swahili Culture The Kilwa Chronicle is the name of a collected genealogy of the sultans who ruled the Swahili culture from Kilwa. Two texts, one in Arabic and one in Portuguese, were written in the early 1500s, and together they provide a glimpse into the history of the Swahili coast, with particular emphasis on that of Kilwa Kisiwani and its sultans of the Shirazi dynasty. Archaeological excavations at Kilwa and elsewhere have led to a reappraisal of these documents, and it is clear that, as is typical with historical records, the texts are not to be completely trusted as both versions were written or edited with political intent. Regardless of what we today consider the reliability of the documents, they were used as manifestos, created from oral traditions by rulers who followed the Shirazi dynasty to legitimize their authority. Scholars have come to recognize the chronicles semi-mythical aspect, and the Bantu roots of the Swahili language and culture have become less clouded by the Persian mythologies. Kitab al-Sulwa The Arabic version of the Kilwa chronicle  called Kitab al-Sulwa, is a manuscript currently housed in the British Museum. According to Saad (1979), it was compiled by an unknown author about 1520. According to its introduction, the Kitab consists of a rough draft of seven chapters of a proposed ten chapter book. Notations in the margins of the manuscript indicate that its author was still conducting research. Some of the omissions refer to a controversial mid-14th-century document which may have been censored prior to reaching its unknown author. The original manuscript ends abruptly in the middle of the seventh chapter, with the notation here ends what I found. The Portuguese Account The Portuguese document was also prepared by an unknown author, and the text was supplemented by the Portuguese historian Joao de Barros [1496-1570] in 1550. According to Saad (1979), the Portuguese account was likely collected and provided to the Portuguese government during their occupation of Kilwa between 1505 and 1512. Compared to the Arabic version, the genealogy in the Portuguese account purposefully obscures the royal ancestry of Ibrahim bin Sulaiman, a political opponent of the Portuguese-backed sultan at the time. The ploy failed, and the Portuguese were forced to leave Kilwa in 1512. Saad believed that the genealogy at the heart of both manuscripts might have been begun as early as the first rulers of the Mahdali dynasty, circa 1300. Inside the Chronicle The traditional legend for the rise of the Swahili culture comes from the Kilwa Chronicle, which states that the Kilwa state rose as a result of an influx of Persian sultans who entered Kilwa in the 10th century. Chittick (1968) revised the entry date to about 200 years later, and most scholars today are of the opinion that immigration from Persia is overstated. The Chronicle (as described in Elkiss) includes an origins legend that describes emigration of the sultans of Shiraz into the Swahili coast and their founding of Kilwa. The Arabic version of the chronicle describes the first sultan of Kilwa, Ali ibn Hasan, as a Shiraz prince who with his six sons left Persia for east Africa because he had dreamed that his country was about to fall. Ali decided to establish his new state on the island of Kilwa Kisiwani  and purchased the island from the African king who lived there. The chronicles say Ali fortified Kilwa and increased the flow of trade to the island, expanding Kilwa by capturing the adjacent island of Mafia. The sultan was advised by councils of princes, elders, and members of the ruling house, likely controlling the religious and military offices of the state. Shirazi Successors Alis descendants had varied success, say the chronicles: some were deposed, one beheaded, and one thrown down a well. The sultans discovered the gold trade from Sofala by accident (a lost fisherman ran across a merchant ship bearing gold, and related the story when he returned home). Kilwa combined force and diplomacy to take over the port at Sofala and began charging exorbitant​ custom duties on all comers. From those profits, Kilwa began constructing its stone architecture. By now, in the 12th century (according to the chronicles), Kilwas political structure included the sultan and the royal family, an emir (military leader), a wazir (prime minister), a muhtasib (police chief), and a kadhi (chief justice); minor functionaries included resident governors, tax collectors, and official auditors. Sultans of Kilwa The following is a list of Shiraz dynasty sultans, according to the Arabic version of the Kilwa Chronicle as published in Chittick (1965). al-Hasan bin Ali, 1st Sultan of Shiraz (before 957)Ali bin Bashat (996-999)Daud bin Ali (999-1003)Khalid bin Bakr (1003-1005)al-Hasan bin Sulaiman bin Ali (1005-1017)Muhammad bin al-Husain al-Mandhir (1017-1029)al-Hasan bin Sulaiman bin Ali (1029-1042)al bin Daud (1042-1100)al bin Daud (1100-1106)al-Hasan bin Daud bin Ali (1106-1129)al-Hasan bin Talut (1277-1294)Daud bin Sulaiman (1308-1310)al-Hasan bin Sulaiman al-Matun bin al-Hasan bin Talut (1310-1333)Daud bin Sulaiman (1333-1356)al-Husain bin Sulaiman (1356-1362)Talut bin al-Husain (1362-1364)al-Husain bin Sulaiman (1412-1421)Sulaiman bin Muhammad al-Malik al-Adil (1421-1442) Chittick (1965) was of the opinion that the dates in the Kilwa chronicle were too early, and the. Shirazi dynasty began no earlier than the late 12th century. A hoard of coins found at Mtambwe. Mkuu have provided support for the start of the Shirazi dynasty as the 11th century. Other Evidence The Periplus of the Erythrean Sea (Periplus Maris Erythrae) 40 AD, a travel guide written by an unnamed Greek sailor, mentioned visiting the eastern coast of Africa. The Islamic biographer and geographer Yaqut al-Hamawi [1179-1229], wrote about Mogadishu in the 13th century, describing it as a frontier between Barbar and Zanj, visited Zanzibar and Pemba islands. The Moroccan scholar Ibn Battuta visited in 1331, and, 20 years later wrote a memoir including this visit. He describes Mogadishu, Kilwa, and Mombasa. Sources Chittick HN. 1965. The Shirazi Colonization of East Africa. Journal of African History 6(3):275-294. Chittick HN. 1968. Ibn Battuta and east Africa. Journal de la Socià ©tà © des Africanistes 38:239-241. Elkiss TH. 1973. Kilwa Kisiwani: The Rise of an East African City-State. African Studies Review 16(1):119-130. Saad E. 1979. Kilwa Dynastic Historiography: A Critical Study. History in Africa 6:177-207. Wynne-Jones S. 2007. Creating urban communities at Kilwa Kisiwani, Tanzania, AD 800-1300. Antiquity 81:368-380.