Emotional Appeal to help AIDS in India

I read Mike's analysis of Melinda French Gates's article titled "AIDS and India". I feel like her use of emotional appeal as a means of persuasion deserves further analysis.

Melinda is writing to the people in the Pacific Northwest who subscribe to the Seattle Times. Her goal is to motivate the readers to help out the AIDS situation in Africa through donations, not necessarily to her own foundation. She wants the people to be helped and if she’s not the one doing it she’s fine with that as long as someone else is. The readers know very little, if anything, at all about AIDS in India. It isn’t affecting their everyday lives because they live in Seattle or it’s surrounding areas. Much like the commercials on TV that ask for money to feed starving children in Africa, she has to make the reader feel sorry for the victim and convince him that it will really be used to help the people and will be effective.

The Pacific Northwest is a very liberal region. Seattle is the only major US city to perform a city-wide strike through labor unions in order to receive higher wages. They are more accepting and protective of gay and lesbian rights than the rest of the country. Oregon and Washington were the first two states to allow for assisted suicide, where someone in bad health is given the tools to kill themselves, in the United States, the only other being Montana. In the past, it was known as a hotspot for socialists. Perhaps even more pertinent to this subject is that Washington passed a law in 2007 that made comprehensive sex education, one that includes the use of condoms and other contraceptives, mandatory in any school that wishes to teach sex education. This shows that a majority of the people are in support of teaching about condom use in order to prevent STDs. In other areas where the religious right has a larger influence they might be more interested in how to teach the Indian people fidelity in marriage and abstinence.

Melinda isn’t writing to everyone in the Pacific Northwest however, she is writing specifically to subscribers of the Seattle Times. The demographics for the Seattle Times show us that approximately sixty-eight percent of the population has an income of fifty thousand dollars or more and nearly fifty percent make seventy five thousand or more. The Seattle Times reaches at least seventy percent of both groups. Seventy-three percent of the population owns their own home and the Times reaches over seventy percent of those people as well. This information suggests that a large portion of these readers are well established and have the capacity to donate when they feel inclined to do so. Melinda’s foundation supports their ideology on the use of condoms to prevent STDs and they have money to contribute, she just needs to make them feel like they should help and that their money will help. Melinda uses emotional appeal through positive, successful examples as a means to create sympathy for those affected and to illustrate that the program is working.

Diction is her first technique to create sympathy in her reader. Phrases such as "crippling poverty," "AIDS catastrophe," "the epidemic," and “disaster” appear in the first paragraphs. Her use of these words paint a dismal landscape where AIDS infects men, women, and children from North to South and East to West. Often times these words seem almost unavoidable. Nobody can escape an epidemic. Everyone is damaged in a catastrophe. Being crippled by poverty makes it seem insurmountable. This word choice becomes more effective when she cites projections that "as many as 20 million Indians could be infected by the end of the decade--that's more than twice the population of New York City." The reader is now rather sickened and softened so that he wants to learn more.

Just as important are the words she doesn’t use. 4 million and 20 million are pretty big numbers until the reader realizes that if India’s population is rounded DOWN to 1 billion, 4 million and 20 million make up a meager .4 and 2 percent of the whole population respectively. Doesn’t sound quite like an unavoidable epidemic when you put it in those terms but the reader was too distracted by thoughts of all of New York, Los Angeles, Chicago, Houston, Phoenix, and Philadelphia dying of AIDS to realize it.

Melinda then capitalizes on the created sympathy by shifting the argument; in the fifth paragraph she says, “A range of HIV-prevention measure are working in India.” The situation is dire, but not unconquerable. She follows with a story about a “sex worker” (prostitute) and how these measures have helped her. Mike already discussed how her choice of the word “sex worker” instead of “prostitute” “appeals to the reader’s ability to pity.” Visualizing a person fighting AIDS in India makes the situation more real and immediate to the reader. Nobody wants to throw their money or efforts into a hopeless black hole where the people won’t help themselves. The progress made by these individuals assures the possible donator his money will be used effectively to help people who are trying to do it themselves but don’t have the means.

She uses another concrete example, this time about truck drivers who have been educated about condoms. This example does the same as its predecessor, allowing the reader to see that his money will be put to good use. This time however she focuses on the fact that these people knew nothing about AIDS before the people got there. Many of the readers instantly will feel sorry for the wives of these truck drivers and the sympathy grows even more after thinking that it if the husband wasn’t educated about AIDS he could contract it and then pass it on to the family. This creates the need for a foundation like hers. The reader sees that there is more work to do in order to reach all of India so his money is needed just as much as it will be effective in educating those men. These examples allow the people to feel good because they can see that progress is being made and a lot of times people want to feel good and shy away from bigger problems they may face.

The next endeavor at creating emotional appeal, “a woman whose husband dies of AIDS is often blamed for his death, and thrown out of the home with her children” illustrated again how dire the situation can be at times but after reading this the reader may question, “How can a woman be thrown out of her own home if her husband is dead?” because he probably doesn’t know that extended families live together in India. An explanation of the social background would have been helpful. Melinda continually uses sympathetic stories to create sympathy in the reader.

She closes her article with the donation and call to action pitch. In her pitch she says, “rich countries” in an off-handish way that reminds the reader that they may not have everything they want but they have a lot more than anybody else. The most effective portion of her pitch was that she provided other organizations that could be donated to, which shows that she’s more interested in helping the people rather than getting more money for donations. She doesn’t care if she is the one helping or if it is somebody else. She concludes by bringing back her concrete example of the sex worker “women like Gita really shall overcome” which is her last attempt to make the reader feel connected to these people and that they can help them. Her use of the phrase “shall overcome” is an allusion to the song “We Shall Overcome” which was a very popular song associated with the Civil Rights Movement. The Civil Rights movement was very successful and now she is throwing her cause along with that one, something positive, something that will work. This was her last move to use emotion to sway her audience into action, all the while assuring that their efforts would be effective

A dream? or a vision?

"I Have a Dream"

Those looking for hope in a different world were looking for an example of a happy, educated, and respected African-American. Martin King accomplished just that. He separated himself from the term "Negro" by his formal speech and by his precise pronunciation of the words "the emancipation proclamation." Megan wrote in "Touching Lives" that "King knew exactly what the people were challenged with because he faced the same problem." I agree that, with this audience, King had a connection that rivals any other.

"We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote." This sentence provided the exact audience awareness that opens people's minds. He knew that blacks in Mississippi weren't aloud to vote and the black residents of New York didn't have a candidate in New York supporting their rights. This appeals to both the educated and uneducated black American. I can see the educated black man feeling a camaraderie with King. He might also feel accomplishment in also becoming educated in a very difficult time. The uneducated portion on his audience could feel hope from his words. They could see the potential of their children, because of Kings' efforts.

The white supporters gained confidence when King referred to them as "white brothers." He acknowledged their realization of the connection between white and black destinies. He said he wouldn't be satisfied until "justice rolls down like waters, and righteousness like a mighty stream." After this comment the crowd went crazy in agreement. Other personification he uses helps the people identify with "storms of persecution," "winds of police brutality," and "oasis of freedom and justice." Anyone in attendance would feel the strength of the storm and the wind oppressing them, and the eventual oasis of happy, free, life. One idea to note is how his pattern of speech shows his audience awareness. He repeats the words "I have a dream" with increasing power in a similar pattern to how a black southern baptist preacher will often do. Since over 80% of his listeners were black southerners, credit is due to his use of these connective words. This obviously resonates well with those accustomed to the preacher type voice.

The Prophet's Address to the Priesthood

In this past Priesthood Session of General Conference, President Monson addressed what has been referred to as the largest brotherhood in the world. The Prophet's audience is identified through his word usage, specifically how he doesn't define certain terms that his assumed audience would already know.


General Conference attracts a very specific audience, about 6 million people around the world. Such is shown in this talk by President Monson referencing the Doctrine and Covenants and other scriptures unique to our churchThe Priesthood session, but not explaining what they are. Had Presdient Monson been speaking to a group of people that does not share our beliefs, some time would likely need to be spent to explain what these "new" scriptures mean to us. Similarly, Presidnet Monson quotes the scripture reference James 1:5. In our church, such a verse does not require a reference because it is the most well-known thanks to Joseph Smith's history. Had he been addressing another group of Christians, he would probably given the reference, not insinuating a lack of knowledge, but a way to prove they are actual words from the Bible and allow listeners to look up the reference at a later time.

Out of 6 million members, the Priesthood General Conference session is meant for all boys and men from 12 years of age and up. He makes three points that, if done regularly, will "lead us to safety." In his talk, President Monson speaks of the dangers and temptations of this world. His audience is one that understands this fact already, even worries about it enough to seek enlightment from the Prophets and Apostles. The audience wants to figure out what it is that must be done to combat these dangers. That is why conference is held and people attned conference.

The three suggestions are first read off in list form and then expounded upon. This reflects a couple of things about the audience. Giving a short list is a way of making sure everyone understands the point of the talk. President Monson probably understands that there are anxious adolescents in the crowd that may allow their thoughts to wander throughout the session. Spelling out the point of a talk makes sure that those who don't pay attention the whole time still understand what the Prophet, and therefore the Lord, wants them to hear.

The next implication is that President Monson's could be a note-taking congregation. Creating a list and writing notes about the items in that list is a common form of note-taking whether in lecture or in a session of General Conference. His short, concise, but still entertaining and profound sentences make it easier for the note taker to write down main ideas and keywords that will bring back to memory what the Prophet was saying.

The first two of his points are "study diligently" and "pray fervently." President Monson shows that he knows his audience already studies and prays, but he wants them to know that not just studying and praying is sufficient. One must study with diligence, exercising some effort. One must pray fervently, with passion and with purpose.

To illustrate his point on the power of fervent prayer, President Monson tells a story about two missionaries finding a woman who eventually got baptized. They found her old "tracting record" and decided to contact her. Anyone outside of the church, and many who have not served missions, would not know what a tracting record is, but since there was no explanation or definition, it is to be understood that many of those present at the session have served a mission, are preparing for a mission, or are familiar with missionary-related terms.

The Prophet knows his audience.

None were with Him.

Elder Jeffery R. Holland picked a perfect opportunity to talk about being alone in this challenging world, inwhich we live. Why? Because everyone feels alone in certain aspects of life. In his General Conference Talk "None Were With Him" he explains the suffering that Jesus Christ went through alone and likens it to his audience. He chose this topic because everyone has felt alone before and most likely everyone, who is in the audience believes in Jesus Christ. He knows his audience and especially in the church. He states in his talk that we do not have to walk alone because he did. He addresses the Sisters in the church searching for a spouse and can not find one. He addresses the men and tells them that they need to go find them, therefore he is speaking to both parties inviting them to both do their part. Living righteously is the answer he gives to both parties and for the men to seek out these righteous women. Through righteous living we will not need to feel alone because Christ will be there for each one of us.

He exclaims that Jesus Christ alone took upon the hardest task in bringing about salvation. He stated that he had to do it alone. Through this act we are able to receive the most precious blessings such as: salvation, eternal life, resurrected body, and complete happiness. Elder Holland, being an apostle, obviously knew that this was a subject that people were struggling with at the time in their lives. He knew his audience.
At the same time Monica F. Helms argues that one can be homosexual or heterosexual and have the same relationship. She claims that one just needs somebody. Elder Holland and the LDS Church argue that this is not the case. He probably knew of some of the challenges people in the church were facing. Maybe people, in the church, who were having the problem of finding somebody of the opposite gender, wanted to give up and just find anybody. Elder Holland does not directly discuss, but explains that we need Christ and through that we will not feel alone.
Joel Stephens