freedom of birds essay

Essay on Birds

500 words essay on birds.

Birds are very special animals that have particular characteristics which are common amongst all of them. For instance, all of them have feathers, wings and two legs. Similarly, all birds lay eggs and are warm-blooded. They are very essential for our environment and exist in different breeds. Thus, an essay on birds will take us through their importance.

Importance of Birds

Birds have different sizes and can be as small as 2 inches and as big as 2.75 metres. For instance, bee hummingbird (smallest) and ostrich (largest). Bird’s existence dates back to 160 million years ago.

There are different types of birds that exist which vary in characteristics. For instance, there are penguins that cannot fly. Further, there are birds that are known for their intelligence like Parrots and Corvidae.

Moreover, we have peacocks which are beautiful and symbolize rain and good weather. Next, there are bats and vultures as well. Birds connect very closely to the environment and are quite intuitive.

They can predict the weather conditions and some are kept near coal mines for the prediction of a mine explosion. It is because they are sensitive to the release of high levels of carbon monoxide. They are quite social and enjoy singing as well. Birds enjoy the freedom of moving anywhere without boundaries.

My Favourite Bird

My favourite bird is the parrot. It is a colourful bird that is present in many parts of the world. It comes in many shapes, sizes and colours. Parrots are famous for having vivid colours.

Some have a single, bright colour while others have a rainbow of different colours. Parrots are usually small and medium in size that mostly eats seeds, nuts and fruits. The lifespan of a parrot depends on its species.

Larger ones like cockatoos and macaws live for 80 years while the smaller ones like lovebirds live for around 15 years. In fact, parrots are quite intelligent. They have the ability to imitate human speech which is why many people keep them as pets.

Consequently, they are also the most sought-after type of bird for commercial purposes. All over the world, people are taking measures to ensure parrots get nice treatment. Many cultures also consider them sacred.

Parrots are highly intelligent and thrive at their best when they are free and not captured in cages. I used to have a parrot when I was little and I never kept it in a cage. It used to sit on my shoulder wherever I went and never flew away. Parrots are my favourite bird.

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Conclusion of the Essay on Birds

Due to hunting, poaching and disruption of the ecological balance, many birds are getting extinct. As a result, birds living in water like swans, ducks and more are also falling drastically in number because of pollution. Thus, we all must take proper measures to help the birds live and save them from extinction. Birds are vital for our ecosystem and its balance, thus we must all keep them safe.

FAQ of Essay on Birds

Question 1: How can we save birds?

Answer 1: We can save birds by doing little things like providing a source of water for them to drink. Further, we can elevate bird feeders and plant native plants and trees for them. Similarly, we can put up birdhouses and garden organically so that birds can feed on insects and worms.

Question 2: Why birds are important in our life?

Answer 2 : Birds are significant for our environment as well as for human beings as they play an important role in every living thing present on earth. Birds are one of the seed dispersers for plants who deliver us food, shelter and medicines and more.

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A Summary and Analysis of Maya Angelou’s ‘Caged Bird’

By Dr Oliver Tearle (Loughborough University)

‘Caged Bird’ is a 1983 poem by the African-American poet and memoirist Maya Angelou (1928-2014). The poem originally appeared in Angelou’s collection Shaker, Why Don’t You Sing? The poem uses the image of a caged bird to explore issues of confinement, oppression, and restriction.

You can read ‘Caged Bird’ here before proceeding to our analysis of Angelou’s poem below.

The poem is divided into six stanzas. In the first stanza, Angelou describes a free bird leaping in the wind, floating through the air until its wing appears to touch the rays of the sun. She likens this to the bird ‘claiming’ the sky, like someone claiming a particular territory as their possession.

By contrast, the second stanza describes the caged bird which provides the poem with its title. This bird’s horizons are far narrower than the free bird’s: he (Angelou describes the bird as male) has been rendered almost blind by his anger at having his wings clipped so he cannot fly away. His feet are tied together to limit his movement further. All he can do is sing – so he opens his throat to do so.

The third stanza tells us what the caged bird’s song consists of. He sings in a frightened manner, about things he doesn’t know or hasn’t experienced (such as freedom, we assume) but which he longs to have. Although he is imprisoned in his cage, the bird’s song can travel beyond the bars of his cage and be heard on a hill far away.

In the fourth stanza, Angelou returns to the free bird, who, she imagines, thinks of the territory of the air and sky which he had claimed as his own in the opening stanza. This bird also thinks of the worms waiting for him on a lawn somewhere, which he will be able to eat.

The fifth stanza once again contrasts this free bird’s existence with that of the caged bird. The caged bird stands upon a grave which represents the death of dreams (for instance, of a better life, such as that enjoyed by the free bird). The bird’s shadow is cast upon the wall behind it where it stands in its caged, its feet tied and wings clipped, and it once again prepares to sing.

The sixth and final stanza is a word-for-word repetition of the poem’s third stanza, in which the caged bird sings in a frightened manner, about things he doesn’t know or hasn’t experienced but which he longs to have. Although he is imprisoned in his cage, the bird’s song can travel beyond the bars of his cage and be heard on a hill far away.

In this poem, Maya Angelou gives voice to a common theme of the American Civil Rights movement : the longing for freedom and equality. The free bird is able to live as a free agent, and has dominion over the sky that is his natural habitat. By contrast, the caged bird is bound and his wings are clipped to restrict his movements, so he cannot live the life he was born to live.

Angelou’s contrast and juxtaposition between the free and caged birds offers a powerful metaphor, or analogy, for the struggle of African Americans to win their freedom: freedom from discrimination and oppression, and freedom to live as white Americans live.

Twenty years before she published ‘Caged Bird’, Maya Angelou had been an important participant in the Civil Rights struggle. One of the most rousing moments of the struggle came in 1963, the year of the march on Washington , which saw some 210,000 African Americans gather at the Washington Monument before marching to the Lincoln Memorial in Washington D.C., the US capital.

They were marching for several reasons, including jobs, but the main reason was freedom: King and many other Civil Rights leaders sought to remove segregation of black and white Americans and to ensure black Americans were treated the same as white Americans. 1963 was the centenary of the Emancipation Proclamation , in which then US President Abraham Lincoln (1809-65) had freed the African slaves in the United States in 1863.

Slavery was now a thing of the past in the US, but a century on from the abolition of slavery, Black Americans were still not free in many respects. This is something Martin Luther King addressed in his memorable ‘I Have a Dream’ speech delivered that day at the Lincoln Memorial. In his speech, King outlined a dream or aspiration in which America was no longer a nation divided by racial segregation and discrimination, and African Americans were truly free, not just by being freed from slavery, but by being recognised as equal in the eyes of the nation’s laws.

Angelou’s reference to the ‘grave of dreams’ in the fifth stanza of her poem may even be intended as an allusion to King, whose ‘dream’ of racial equality had still not been fully realised. King himself was dead, having been assassinated in 1968. Did the dream of an equal society die with King, Angelou seems to ask? Is it with King in his grave?

Angelou does not make the birds ‘white’ and ‘black’, with the caged bird being the latter (unlike, say, Paul McCartney’s song, ‘ Blackbird ’, about the Civil Rights movement). And through resisting such reductive symbolism, she allows ‘Caged Bird’ to resonate as both a poem about racial inequality in the US and a more universal statement about inequality of all kinds, whether caused by race, class, or some other factor.

There are just two things which define the caged bird: the fact that he is caged and tied and unable to fly, and the fact that he can sing. In other words, he has a voice, as Martin Luther King had a voice back in Washington in 1963. And through singing, he can draw attention to his plight and the injustice of his condition. Perhaps Angelou is also recalling William Blake’s memorable couplet from his ‘ Auguries of Innocence ’:

A Robin Red breast in a Cage Puts all Heaven in a Rage

Angelou’s poem is not strictly in free verse , because she utilises rhyme at various points, and there is the ghost of a metre behind her lines. For example, the stanzas beginning ‘The caged bird sings’ are largely written in iambic dimeter, which involves two iambs per line. But the form is not stringently regular either, such as we’d find in a traditional sonnet, for example.

The poem thus combines freedom and restraint, aptly echoing, through its form, the plights of the two very different birds – birds who are, in the last analysis, not different at all, of course, but merely subject to very different circumstances.

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The Freedom to Bird

I’ve always wanted to fly. I spent my earliest years climbing, leaping, running, and flapping my arms in vain attempts to become an airborne being. I made wings out of cardboard, and tried to float away on umbrellas. None of it worked.

I’m not sure of what my first bird was, but I do know that from a very early age I marveled at the avian ability to sail from place to place—unhindered by the earth’s invisible and imprisoning force. To me flight was magic, and I was entranced.

No one is born a birder. Although I count second grade as the genesis of my birding life, I didn’t “crack the shell” with a pair of binoculars slung around my neck. If we are in fact born with a bird-loving gene, then I think I received a double dose. Behaviorists often cite the influences of nature—what we’re born with—and nurture—what influences us in our environment—as the formative factors in who we become. For me, nature has been an innate love for the outdoors and wilderness. E.O. Wilson, the eminent biologist, has described this as “biophilia.” It is the innate bond or attraction between humans and other living beings—sometimes even entire ecosystems.

Nurture for me was growing up in the middle of a national forest on a family farm. That environment was the cauldron that nurtured my nature. My mother was a biology teacher, and my father taught earth science. They had their own biophilia: tending their own garden and raising our own beef. I spent my days playing outdoors and wishing that I could be like the feathered ones that sung from the trees.

Beyond home, there were other influences that cemented my fate. Up until second grade, my appreciation for birds had been a passive one. But when I reached Mrs. Beasley’s class everything changed. One day she distributed outlines of birds for us to color. The bird on the page was familiar to me. It was a mockingbird (Northern Mockingbird, for those of you with an ornithological bent). I’d seen them around the farm; they sang on moonlit nights outside my bedroom window. As my eight-year-old classmates proceeded to turn their mockingbirds into psychedelic hurricanes, I took out my giant pencil and carefully shaded in my mockingbird with subtle black and gray tones—proof that I was either a birder or terribly unimaginative. Mrs. Beasley began to foster my passion by showing me books in the library that were filled cover to cover with birds. The diversity of species seemed endless; there was always something new to learn and look for. I devoured every book I could get my hands on and read the “birds” section in the Compton’s encyclopedia at home over and over again.

Over the years the passion grew. My best friend through elementary, junior high, and high school was a birder, too. That gave me the confidence to keep going; it was positive peer pressure.

As I prepared for college I envisioned wildlife biology as a career. But others didn’t understand why a young black man would pursue such a “white” profession. After all, what would I do with a degree in zoology? Become a zookeeper? That’s not something WE do!

And so for the first half of my college career, I put my passion aside to pursue a degree in something sensible and more appropriately “black.” I studied mechanical engineering and made decent grades; but there was one problem. I was miserable. One day in my junior year of engineering, I was on my way to class, when I turned back. I never attended an engineering course again. I changed my major to zoology and let birds and other wild things became the driving force in my life again. Studying ornithology in grad school simply tattooed the love deeper on my heart. Now I’m a professor of wildlife ecology at Clemson University, an ornithologist, and, forevermore, a birder.

We all have a bird story. Maybe it’s hearing a whip-poor-will sing in the dead of night and wondering how it makes its sounds. Perhaps it’s seeing a pigeon fly strong through a canyon of glass and steel and wondering where it’s going. Noticing birds is the essential first step to becoming a birder. That’s it. From there, the sky's the limit.

I am a rare bird: a black birder. Unfortunately there aren’t very many people of color who do what I do. I don’t think it’s because young black and brown people aren’t captivated by birds or nature. I don’t think it’s because folks who are white have a greater appreciation for those things. Like E.O. Wilson, I think it’s born in all of us. We simply need to nurture what’s inside.

I also think it’s a matter of redefining and expanding what a birder is. Color doesn’t limit birds; it simply enhances their lives and our enjoyment in seeing them. I think it should be the same with us.

Pledge to stand with Audubon to call on elected officials to listen to science and work towards climate solutions.

Friday essay: on birds — feathered messengers from deep time

Senior Lecturer, Creative Writing, UTS, University of Technology Sydney

Disclosure statement

Delia Falconer does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

University of Technology Sydney provides funding as a founding partner of The Conversation AU.

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When I experienced a great loss in in my early forties — almost a year to the day after another — I went to see my mother in the family home. She wasn’t a hugger or giver of advice, so instead we fed the birds. As she had when I was a child, she stood behind me in the kitchen with her shoulder propped against the back door, passing slices of apple and small balls of minced meat into my hand.

Each bird, apart from the snatching kookaburras, was touchingly gentle in the way it took food from my fingers. The white cockatoos ate daintily, one-legged. The lorikeets jumped onto the sloping ramp on both feet, like eager parachutists, to quarrel over the apple and press the juice from the pulp with stubby tongues.

Lined up on the veranda rail, the magpies cocked their heads to observe me before accepting meat precisely in their blue-white beaks. They had a beautiful, carolling song, with a chorded quality in the falling registers. But the bright-eyed butcher birds had the most lovely song of all: a full-throated piping, which I’ve heard compared to the Queen of the Night’s aria in Mozart’s Magic Flute.

Over decades, a family of these little blue-grey birds, had come to stack their hooked meat-eaters’ beaks with mince, which they flew to deliver to young somewhere in our neighbour’s garden, though we had never bothered to try to work out where they lived. This afternoon, when my mother and I opened the door, they landed by our side as they always had, having spotted us from their watching places. For a brief moment, surrounded by these vital creatures, I felt as if I might still want to be alive.

Small agents

Birds have always been small agents charged with carrying the burden of our feelings simply by following the logic of their own existence. The Irish imagined puffins as the souls of priests. The ancient Romans released an eagle when an emperor died in the belief it would “conduct his soul aloft”. In the Abrahamic religions, doves are given powers of revelation. We have even been inclined, right up until the present, to imagine birds as the souls of our recently departed returned to us, if only for a moment.

Even without being recruited into such labour, birds touch on our lives in small but significant ways. Once, in the botanical gardens of Melbourne, a boyfriend laughed until he almost cried at the mechanical, eager hopping of the tiny fairy wrens, a fact that only made me like him more. A friend tells the story of her uncle who ordered quail for the first time at a restaurant and cried when he saw it on his plate. “She had a raven’s heart, small and obdurate,” American author Don DeLillo writes of a nun in Underworld ; it is my favourite description in any novel.

In Japan, where my partner and I tried to ease our sadness, the calls of crows were ubiquitous in every town. Like the low sounds of its deer, they had a subdued, almost exhausted quality, as hollow as the bells that are rattled to call the oldest spirits to its Shinto temples.

In 1975, when his first wife left him, Masahise Fukase began to photograph these birds, which he had seen from the window of a train. He would keep taking their pictures – on a hilltop tori at dusk, grouped on the budding branches of a bare tree, in flying silhouette – for ten years. Ravens would become one of the most famous books of modern photography , hailed as a “masterpiece of mourning”. While some people see the birds in his photos as symbols of loneliness I see them as embodiments of pure intention. “I work and photograph to stop everything,” Fukase said. As if fulfilling a prophecy, he would spend the last two decades of his life in a coma, after falling down the stairs at his favourite bar.

Yet for all our emotional investment in them, we’ve never treated birds particularly well. To train a falcon in Qatar, owners sew the young bird’s eyes shut, unstitching and then restitching them for longer intervals, until it is entirely dependent on its keeper. In Asia the appetite for caged songbirds is so great that their calls are disappearing from its forests. Our careless acceptance that these extraordinary creatures are subject to our will is perhaps as damning as any direct mistreatment of them. This is symbolised for me by that fact that, in North America, owners of long pipelines add a putrid odorant to the natural gas they carry so that turkey vultures, circling over the deathly smell, will alert them to methane leaks.

We are currently draining marshes globally three times faster than we are clearing forests. Migratory Red Knots fly 15,000 kilometres per year between Australia and their breeding grounds in the Arctic Tundra, but they’re declining because of the industrial development of the Yellow Sea’s tidal mudflats, where they stop to feed and rest. One of the details that most haunted me in the reports of Australia’s mega-fires was the fact that many birds that survived the radiant heat would die of smoke inhalation because the continuous one-way airflow of their breathing systems and air sacs meant they couldn’t cough to clear their lungs.

When we first moved into my childhood home, wattlebirds fed in the grevilleas, calling from the rockery with voices that sounded, as a poet once said to me, like the cork being pulled from a bottle of champagne. While their long forms ending in a slim, curved beak seemed the embodiment of alertness, they were the birds our cat caught most often. To see one, rescued but internally injured, vomit up its honey and grow limp was one of my first intimations as a child of the world’s evils. Unable to bear the thought of their sleek, streaky bodies in the bare earth, my mother would bury them wrapped in tea towels. But it was the 70s and no one thought to keep the cat inside.

As my mother entered her nineties, her life contracted around her birds. Although experts were now advising that the lack of calcium could soften chicks’ bones, I continued, against my conscience, to put through her weekly grocery order, which contained as much bird mince as food for herself. She had stopped feeding the cockatoos, which had chewed her windowsills and the struts of the back door, but when they heard us in the kitchen they would still plaster their chests like great white flowers against the window or poke their heads through the large holes they’d made over the years in the door’s wire fly screen.

But it was only the butcher birds that ever entered through these gaps to wait for her by the sink, feathers fluffed calmly. Once or twice, one would come and find her in the dining room and quietly walk back ahead of her to be fed. When I came with the children, she would press food into their hands as she stood behind them at the door, leaning against the kitchen counter for support. So she continued to be one of the estimated 30 to 60% of Australian households that fed wild birds, a statistic that suggests that we need them far more than they need us.

Scientists began to think in the 19th century that birds might have evolved from dinosaurs, when the 150-million- year-old fossil skeleton of Archaeopteryx — which we now know was capable of short bursts of active flight — turned up in a German quarry.

The Victorian biologist Thomas Henry Huxley observed the bony-tailed, feathered fossil’s striking resemblance to small dinosaurs like Compsognathus and proposed that it was a transitional form between flightless reptiles and birds. Huxley’s theory fell out of favour until the last decades of the 20th century, when a new generation of palaeontologists returned to the similarities between the metabolisms and bird-like structures of dinosaur fossils and birds, and there is now a consensus that birds are avian dinosaurs. That the birds with which we share our lives are the descendants of the hollow-tailed, meat-eating theropods is a true wonder that never fails to thrill me.

Birds, like us, are survivors. They escaped the Cretaceous-Paleogene (or K-Pg) mass extinction event 65 million years ago: the fifth and last great dying in the history of our planet, until the Sixth Extinction taking place around us now.

Scientists were able to work out, from unusually high deposits of rare iridium (which mostly comes from outer space) in the Earth’s crust that a ten-kilometre-wide asteroid hitting the area that is now Mexico’s Yucatán Peninsula had killed off three quarters of the world’s living creatures by causing forest fires and then a freezing “nuclear winter,” which inhibited photosynthesis and rapidly acidified the oceans. Its blast was thousands of times more powerful than the combined force of all the nuclear weapons in the world today. The dust and debris it dispersed into the atmosphere eventually settled into a thin grey band of iridium-rich clay, which came to be called the K-Pg boundary and, above it, no trace of a non-avian dinosaur can be found.

In historical ironies whose obviousness would shame a novelist, it was geophysicists looking for petroleum in the 1970s who would discover the existence of the Chicxulub crater. Walter Alvarez, who discovered the “iridium anomaly”, was the son of physicist Luis Alvarez, a designer of America’s nuclear bombs, with whom he posited the asteroid strike theory; Alvarez senior had followed in a plane behind the Enola Gay to measure the blast effect as it dropped “Little Boy” on Hiroshima.

The ground-dwelling, beaked avian dinosaurs were able to scratch out a life for themselves in the ferny “disaster flora” that replaced the obliterated forests; their intelligence, their feathery insulation, their ability to feed on the destroyed forests’ seeds, and to digest the “hard, persistent little morsels” as one writer puts it, would help them to survive, and later flourish.

More incredibly, these dinosaurs were already recognisably bird-like, inside and out; capable of at least short horizontal flight like quails, the parts of their brains that controlled sight, flight and high-level memory as expanded as those of modern birds’, while our early mammal ancestors — small, nocturnal, insectivorous, shrew-like mammals — were hiding in clefts and caves.

It is now thought that the world’s oldest modern bird, Asteriornis maastrichtensis , could probably fly and was combing the shallow beaches of today’s Belgium, in the way of modern long-legged shore birds, 700,000 years before the K-Pg mass extinction.

Because of a wealth of new fossil evidence in China, we now also know that feathers are far more ancient than we once thought; they didn’t evolve with birds 150 million years ago but are instead probably as old as dinosaurs themselves. In fact, many of the dinosaurs that we have been trained to think of as scaly, were at least partially feathered, including the fearsome Tyrannosaurus Rex , which may have used its primitive feathers, like a peacock, for display.

Powerful electron microscopes have allowed scientists to determine that the long filaments covering 150-million-year-old Sinosauropteryx , the first feathered non-avian dinosaur discovered, in China, in 1996, were “proto-feathers”; and even, looking at the melanosomes inside them, that they were ginger, running in a “Mohican” pattern down its back and ending in a stripey white-and-ginger tail. Similar examination of the melanosomes of another Jurassic-era theropod found that it had a grey-and-dark plumage on its body, long white and black-spangled forelimbs, and a reddish-brown, fluffy crown.

Scientists are puzzled about what dinosaurs’ feathers, which developed before the capacity of feathered flight, were “for”, but I don’t really care: the fact of them is startling enough, along with the imaginative readjustments we have to make in seeing the fearsome creatures of paleoart that we grew up with, locked in orgasmic conflict, as softly plumaged. Did their young call for them with the same open-mouthed yearning as baby birds, I wonder? Did they possess their own sense of beauty? If we imagine dinosaurs as being less alien and fluffier, does it make our own era’s potential annihilation seem more real?

Read more: Meet the prehistoric eagle that ruled Australian forests 25 million years ago

Over the last century folkorists and psychoanalysts have kept trying to account for birds’ deep hold over our imaginations; as agents of death, prophets, ferriers of souls, omens, and symbols of renewal and productivity. Some attribute it to the power of flight and their ability to inhabit the heavens, others to the way eggs embody transformation. But could it be that the vestigial shrew-like part of ourselves has always recognised them instinctively as the emissaries of a deep past, much older than we are? “We float on a bubble of space-time,” writes author Verlyn Klinkenberg , “on the surface of an ocean of deep time”.

Recently, this deep past has begun to reassert itself as, even during coronavirus lockdowns, burned fossil fuels continue to release carbon dioxide into the atmosphere, bringing its concentration in the air to levels not seen since the Pliocene three million years ago when the seas were 30 metres higher. To try to help us understand the literal profundity of this moment in the history of the earth, writers have been looking increasingly below its surface, far beyond the human realm, to its deepest, billions-of-years-old strata.

In his astonishing Underland , English writer Robert Macfarlane travels physically far underground into caves, mines, and nuclear waste bunkers, to revive our ancient sense of awe as forces and substances once thought safely confined there begin to exert themselves above ground, but also to convey the enormity of the long shadow we will cast into the future of a planet that has already seen periods of great transformation.

In Timefulness , geologist Marcia Bjornerud argues that understanding the Earth through her discipline’s vastly expanded time-scales can help us avoid the almost unthinkably grave consequences of our actions. We live in an era of time denial, she writes, while navigating towards the future with conceptions of the long patterns of planetary history as primitive as a 14th-century world map. And yet, she writes, “as a daughter, mother, and widow, I struggle like everyone else to look Time honestly in the face.”

Yet here, I think, all around us on the surface of the planet, are our vivacious and inscrutable companions, feathered messengers from deep time, who still tell their own story of complex change.

What lives and dies

At a writer’s festival in northern New South Wales, I remember, a magpie lark landed between the chair and speaker on stage to let forth a cascade of liquid notes, “as if, to say,” a droll friend sitting next to me said, “I too have something to contribute!” while I found myself wondering, yet again, how something with such a small heart could be so alive.

To think about dinosaurs, as evolutionary biologist Steven Brusatte writes , is to confront the question of what lives and what dies. To think that dinosaurs were far more complex than we imagined, Klinkenberg muses, interrupts the chain of consequence we’ve been carrying in our heads, which assumes that deep time’s purpose was to lead to us as the end point of evolution. The history of feathers and wings, in which the power of flight appears to have been discovered and lost at least three times, shows that evolution is not a tree, but a clumped bush. And yet, Klinkenberg writes, “Because we come after, it’s easy to suppose we must be the purpose of what came before.”

The same could be said of mothers. When the time came to choose the photographs for my mother’s funeral, the images of her as a child in Mexico and Canada seemed as unreal as dispatches from the moon. The photographs of our mothers as young girls are so affecting a friend wrote to me, because they show them living lives that were whole without us. Now my own children turn their heads away from pictures of me as a girl, because, they say, “You don’t look like you.” And yet, if our minds struggle to encompass the deep time of our mothers, I think, how can they hope to stretch across aeons?

On my last visit to my mother, I left her on her front step throwing meat to the two magpies which had learned to come around from the backyard, away from the other birds, and would follow her on stilted legs around the garden. When she pressed her emergency pendant the next morning, I missed her call; it was my partner, hearing her faint answers, who called the ambulance. Unconscious in the hospital, she died having never known that she had left her home. When I stopped back at the house afterwards, one of the butcher birds, which I had never seen around the front, was on the windowsill of her dark bedroom, break pressed against the glass, looking for her.

This is an extract from Signs and Wonders: Dispatches from a time of beauty and loss by Delia Falconer, published by Simon and Schuster.

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Freedom as The Main Message in I Know Why The Caged Bird Sings by Maya Angelou

Categories: I Know Why The Caged Bird Sings Joseph Campbell Poetry

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Published: Sep 1, 2020

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Essay on Birds for Students and Children in 1000+ Words

In this article, you will read an Essay on Birds for students and children in 1000+ words. It includes nature, living situation, voices, habitats, importance and 10 lines about birds.

So, let’s start this essay on birds…

Table of Contents

Introduction (Essay on Birds)

Birds are the unique creature that has the ability of flying. If they fly and spread wings in the sky, then an attractive scene is present.

In the morning and evening, the earth gets resonated with their killer. The beauty of forest-provinces is enhanced by their residence. Everyone is fascinated by their attractive colours.

Nature of Birds

Birds are very strange. Some black, some green and some purple. Their body is very light because of which they can fly easily. Their wings are light and colourful. They have two legs and two eyes.

With the help of the feet, they roam the earth . Some birds fly in the sky at very high altitudes, and some can decide only two-four feet distance.

Just as there are many types of variations found in the world, in the bird world also, many types of variations are found. But two characteristics are the same in all – one can fly, and the other is that all birds lay eggs.

Living Situation of Birds

Birds are deeply attached to nature . They live in forests, nesting in bushes and on trees. Most birds live in a shelter that it creates.

Collected the weeds, added the straw, and made a nest. Some birds are very skilled at building a nest, such bird’s know as nesting birds. They make it on sight.

Some birds do not make a nest and make a shelter in a tree cover. The woodpecker makes holes in the wood. Some large birds, such as peacocks , do not build nests and take refuge in bushes.

Voices of Birds

The soft tone of some birds attracts us. Cuckoo, papaya, parrot, etc. are all convincing of the melodious sound of birds. There is a great discussion of his voice in literature.

He has great praise in the compositions of poets. But the dialect of some birds is considered hoarse. It has also been said that who does the cuckoo give and what does the crow take, but everyone dislikes it because of the ravenous bird of the crow.

In this way, the birds want to be free, but some birds are kept domestic by humans. Birds like pigeon, parrot , a rooster can be domesticated. The parrot is ensconced in many houses and can mimic the voice of a man.

It is kept in a cage and is known and considered a special symbol of peace. Rooster is very important from a commercial point of view. We obtain eggs and meat from them.

Eating Habits of Birds

Eagle, crow, heron, rooster, etc, are some birds that eat the flesh of dead or living animals. Some birds sit on the bodies of living beings like cows , buffaloes, and eat the parasites present on their bodies.

Carnivorous birds fill their stomachs by eating meat, fish, and insects. Their activities keep the balance of the environment on the earth. Many birds are herbivores. Vegetarian birds eat cereal grains, fruits, legumes, and vegetables.

Some birds live in inaccessible places. Penguin is one such bird. It can also survive in icy places in the Polar Regions. Some birds live in water. Cranes, heron, swan, watercourse, etc. are such birds. They can prey on the water for fishes and other small creatures on earth.

National Bird of India

Peacock is known as the national bird of our country, India. The wings of Peacock are colourful. It dances gracefully by spreading its wings. Various types of decorative items are made from their wings. It is a very adventurous bird. It defeats snakes in battle.

Importance of Birds

Keeping the environmental balance in mind, if birds have great significance in human life. Flying in the sky, these birds are very natural means of cleaning the environment. … How many animal birds is there that protect the flora useful for human life by eating insect germs and polluted things ?

Birds like heron, goose, and duck swim on the water and feed on the fish. A stork is a migratory bird that migrates according to the seasons. Birds also fly in the sky, run on the ground, and also swim on the water. Birds are also the identity of a nation.

Same as the national bird of India is a peacock, the Kiwi is recognised as the national bird of New Zealand. Some birds are in a particular country. The Kiwi bird is found only in New Zealand.

Humans have shared borders, but there is no border for birds. Birds can be allowed in any country of the world without permission. This entire world belongs to him, where a man cut trees in his greed.

The tree is a habitat for birds, and so it is our responsibility to protect the habitat of birds. Many birds are rare, which are going extinct. Birds are essential for life on Earth.

10 Lines on Birds

The survival or disappearance of animal birds is very harmful to humans.
Birds protect flora useful for human life by eating polluted items.
The number of the human race has increased, and the number of animal birds is decreasing day by day.
Flying in the sky, these birds are very natural means of cleaning the environment.
Birds continue to eradicate the rotting objects lying in the piles of garbage.
One should make the utmost effort to protect them at every level.
Birds which are necessary for our environment. Their number is continuously decreasing.
In this age of today, it has become difficult to spend a life of birds.
There are many such birds, those who live their rain in the fields.
To protect the birds from extinction, we should plant more and more plants.

Birds are an integral part of our environment. But because of poaching and dwindling forest area, some birds are in trouble. Some of these are becoming rare.

The government has enacted the Wildlife Act and sanctuaries for their safe abode. People should make reasonable efforts to save rare birds. I hope you liked this lovely essay on birds.

Thanks for reading.

1 thought on “Essay on Birds for Students and Children in 1000+ Words”

It is a nice essayvthanku fir help

Essay On If I Were a Bird – 10 Lines, Short and Long Essay for Children and Students

Key Points to Remember When Writing an Essay “If I Were A Bird”

10 lines on if i were a bird, paragraph on if i were a bird, short essay on if i were a bird in english, long essay on if i were a bird, what will your child learn from the “if i were a bird” essay.

From time to time, we all wish we could escape the boundaries of our everyday lives and soar high into the sky, free from our worldly worries. Such is the imaginative exercise we invite young minds to embark upon when considering the prompt, “if I were a bird essay in English.” This form of essay writing not only stimulates the creativity of young writers but also helps in enhancing their expressive abilities. Writing essays, especially on topics that stretch the imagination, plays a pivotal role in the academic curriculum. This “essay for students and children” provides an avenue to explore the realms of fantasy while also improving language and writing skills.

Writing an essay that delves deep into one’s imagination, especially on a topic as whimsical as “If I Were a Bird,” can be both fun and challenging. It’s crucial to harness your creativity while ensuring your essay remains structured and engaging. Here are some key points to remember:

Stay Imaginative: The essence of this essay lies in its dreamy nature. Let your imagination run wild, picturing the world from a bird’s perspective.
Sensory Descriptions: Birds experience the world differently than humans. Describe the feeling of the wind beneath your wings, the panoramic view from the sky, and the exhilaration of flight.
Include Challenges: While the life of a bird might seem idyllic, it’s not without its challenges. Whether it’s escaping predators, enduring harsh weather, or finding food, highlighting these aspects can add depth to your essay.
Draw Comparisons: To make your essay relatable, draw comparisons between a bird’s life and a human’s life. This can help readers understand the stark differences and subtle similarities.
Use Varied Vocabulary: The beauty of this essay topic is that it provides an opportunity to use a rich and varied vocabulary. Words like “soar,” “glide,” “nest,” and “flutter” can bring your essay to life.
Personal Reflections: Infuse your essay with personal reflections. Would you prefer the life of a bird to a human’s? Why or why not?
Conclude Thoughtfully: As with any essay, a strong conclusion is essential. Sum up your feelings and thoughts about being a bird and tie them back to the human experience.

For our youngest learners in classes 1, 2, and 3, writing essays can be a delightful exercise in expanding their imaginative horizons. To give them a starting point, here are a “few lines on if I were a bird,” structured as a simple essay for class 1, 2, and 3 students.

1. If I were a bird, I would spread my wings wide and soar up into the blue sky.

2. Every morning, I’d sing melodious songs to greet the rising sun.

3. I’d build a cozy nest high up in a tree, away from all dangers.

4. As a bird, I’d travel to different places, seeing the world’s beauty from above.

5. During the day, I’d play with my fellow birds, chasing each other in the sky.

6. Finding food would be an adventure, hopping from branch to branch looking for worms and insects.

7. I’d feel the raindrops on my feathers and dance in the joy of a fresh downpour.

8. In the evening, I’d watch the sunset, painting the sky with its golden hues.

9. At night, under the starry sky, I’d dream of all the places I would visit the next day.

10. Being a bird would be magical, but I’d also remember to cherish my life as a human.

Delving deeper into the theme beyond just a few lines allows one to truly embody the experience of being a bird. This exercise is not just about enumerating qualities or actions but also understanding the essence of flight and freedom.

If I were a bird, my life would be a symphony of songs and a dance of colors in the sky. The endless blue would be my playground, and the tall trees my home. I’d revel in the sensation of the wind rustling my feathers, propelling me higher into the vast expanse. No borders, no boundaries—just pure, unadulterated freedom. Each day would be a new adventure, discovering hidden lakes or flying alongside a rainbow after a light drizzle. But with this freedom would also come challenges: the need to find food, escape from predators, and face nature’s unpredictability. Yet, through it all, the sky would be mine, and in its vastness, I’d find both adventure and peace.

The realm of imagination is boundless, and one of its most enchanting hypotheticals is the idea of being a creature of the skies. When we dream of being a bird, we dream of freedom, of perspective, and of a life lived on our own terms. Let’s dive into this thought with a short essay.

If I were a bird, my days would begin with the first light of dawn, perched on a tree branch, serenading the world with a song. The sky, with its vastness and ever-changing hues, would be my canvas. As I spread my wings, I felt a rush of air lifting me, guiding me above towns, cities, forests, and seas. I’d witness the world in its entirety, from the bustling streets of urban landscapes to the serene beauty of nature’s untouched corners.

Migrating with the seasons, I’d experience different cultures, climates, and geographies. There would be no barriers to where I could go—no mountains too high or oceans too vast. Each day would be an exploration, an adventure. But it wouldn’t all be about freedom and flight; it would also be about survival, about understanding the delicate balance of nature, and about the connections that bind all living beings together.

In this imagined life, I would not just be a spectator but an active participant in the world’s grand theater, learning the true essence of life, freedom, and interconnectedness.

The ability to dream and imagine is one of humanity’s most profound gifts. Dreaming of being something other than human allows us to step out of our comfort zones, view the world with fresh eyes, and reflect on our own existence. This essay takes flight with the fascinating concept of being one of the most ethereal creatures on earth—a bird.

Significance of Birds

Birds, with their myriad of colors, shapes, and sizes, are not just beautiful creatures but are pivotal for the balance of our ecosystem. These winged wonders play a crucial role in seed dispersal, helping plants spread and grow. They control pests by feeding on insects , maintaining a balance in nature. Birds, like the canary in a coal mine, are also indicators of environmental health, signaling changes in air quality or the presence of pollutants. Their migrations, patterns, and behaviors provide valuable insights into climate change , guiding us in understanding the shifts and transformations of our planet. Furthermore, their songs and calls have been a source of inspiration, comfort, and joy for many, connecting us deeply to the rhythms of nature.

What Would I Like to Do If I Were a Bird?

Witness Sunrises and Sunsets: Perched on the highest branches or soaring above the clouds, I’d have the privilege of witnessing the first and last rays of the sun, bathing the earth in golden hues.
Explore Uncharted Territories: From dense rainforests to arctic tundras, I travel far and wide, experiencing the diverse landscapes and cultures of our world.
Make Friends with Different Species: Birds often interact with other animals. I’d love to engage with dolphins as I fly low over the oceans or playfully chase squirrels in a park.
Dance in the Rain: With wings wide open, I’d embrace the monsoon showers, feeling each droplet and enjoying nature’s refreshing embrace.
Sing Songs of Freedom: Without any inhibitions, I’d sing melodies reflecting my mood, be it joy, melancholy, or excitement.
Build a Nest: Using twigs, leaves, and feathers, I’d create a cozy abode, experiencing the joys of parenthood and the cycle of life.

How to Save Birds

While dreaming of being a bird is poetic, it’s also essential to acknowledge the threats they face in the real world. Deforestation, pollution, and climate change have adversely affected their habitats. Here are steps to safeguard them:

Preserve Habitats: We must champion the cause of preserving forests , wetlands, and other natural habitats where birds live and breed.
Reduce Pesticides and Chemicals: These not only kill the insects birds feed on but can be directly toxic to the birds themselves.
Limit Window Collisions: Putting stickers or other visual markers on large windows can prevent birds from flying into them.
Support Bird-Friendly Initiatives: Be it through donations, volunteer work, or awareness campaigns, support organizations working for bird conservation.
Educate and Spread Awareness: Knowledge is the first step to change. Educate yourself and others about the importance of birds and the ways to protect them.

Engaging with the “If I Were a Bird” essay allows your child to unlock the doors of imagination, encouraging them to view the world from diverse perspectives. Beyond just creativity, it instills empathy by placing them in the shoes (or wings) of another creature, fostering a deeper understanding and appreciation of nature and the interconnectedness of all life. This essay also subtly introduces them to environmental concerns, prompting early awareness and responsibility towards our planet.

1. What are the Names of Some Singing Birds?

Some of the renowned singing birds include the Nightingale, Canary, American Robin, Song Thrush, and Mockingbird. These birds are celebrated for their melodious calls and songs that often grace the early mornings and evenings.

2. What are Some Quotes On “If I were a Bird”?

“If I were a bird, I’d sing a song to the world, telling tales of freedom and flight.”
“Being a bird isn’t just about flying; it’s about seeing the world from a vantage point few can imagine.”
“If I could take flight as a bird, every wingbeat would be a brushstroke on the canvas of the sky.”
“Dreaming of being a bird is to dream of a life unbound by the earth, where horizons are just the beginning.”

In delving into the imaginative landscape of “If I Were a Bird,” we not only explore the freedom and beauty of avian life but also touch upon our responsibilities towards these winged wonders. Through such essays, we’re reminded of the delicate balance of nature and the significant role every creature, including us, plays in maintaining it.

Fun & Amazing Bird Facts for Kids Bird Species That Make the Smartest Pets Essay On Birds – 10 Lines, Short and Long Essay

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Birds of Prey: Freedom of the Will and the Value of Genealogy

This commentary is part of The Atlas Society's 2000 online "CyberSeminar" entitled " Nietzsche and Objectivism ."

Abstract: I will be addressing two issues in this review essay: freedom of the will and the value of genealogy.

FREEDOM OF THE WILL

In On the Genealogy of Morals Nietzsche explains the basic relationship between adherents of master and slave morality using an analogous relationship between birds of prey and tasty little lambs. What is so intriguing--and troubling--about this analogy is that it spotlights Nietzsche’s rejection of free will. How is any discussion of morality to proceed without that premise of freedom of will?

The analogy (found in Essay I, section 13) describes a predatory relationship between the birds of prey (the masters) and the lambs (the slaves). Acting in accordance with their natures, the birds of prey consume the terrified and tasty little lambs. The birds of prey are strong, exploiting the lambs as they see fit. The lambs, on the other hand, are weak and unable to physically defend themselves against the birds of prey in a contest of strength. And so the lambs use what power they have: they decry the birds of prey as evil, as capable of choosing to be lambs instead, and therefore as responsible for their plunder. But how ridiculous it is to demand that birds of prey be lambs! One animal cannot change to become another.

It is just as ridiculous, in Nietzsche’s view, to demand that masters ought to be slaves. Their nature is to be masters--to dominate, to exploit, to expand their power. If the slaves are unhappy being dominated and exploited, then tough luck, as such is their lot in life as the weaker beings.

The troubling part of this analogy is that it requires us to discard our common conceptions of freedom of will. Nietzsche argues in this section that the “seduction of language” has given rise to an inappropriate emphasis on *doers* rather than on the *deed*. The slaves “exploit this belief for their own ends” and thereby ardently hold that “the strong man is free to be weak and the bird of prey to be a lamb” (BGE I 13). As a result, the slaves “gain the right to make the bird of prey *accountable* for being a bird of prey” (BGE I.13).

How is any discussion of morality to proceed without that premise of freedom of will?

Despite this challenge to free will, it would be overly simplistic to call Nietzsche a determinist. He is just as opposed to the concept of an “unfree will” as he is to a “free will” (BGE 21). Rather, Nietzsche is opposed to free will in the “metaphysically superlative sense” in which one is “causa sui...[able] to pull oneself into existence out of the swamp of nothingness by one’s own hair” (BGE 21). According to Nietzsche, there are dark drives and unknown impulses that influence our actions, perhaps more than our own conscious purposes do. He writes:

“People are accustomed to consider the goal (purposes, volitions, etc.) as the *driving force*, in keeping with a very ancient error; but it is merely the *directing force*--one has mistaken the helmsman for the stream. And not even always the helmsman, the directing force” (GS 360).

The stream (our unconscious drives) takes us in one direction rather than another; it pulls us faster or slower. The helmsman (conscious purposes) merely guide us within the confines set by the stream. For Nietzsche, it is hubris for us to pretend that the stream does not exist or that the helmsman could go upriver if he wanted to.

There are two limited aspects of Nietzsche’s views here that I can support. First, the view of free will that Nietzsche is attacking is one unaffected by one’s past or outside forces. Second, the analogy of the helmsman on the stream fairly accurately describes someone who is choosing to keep the light in the consciousness dim.

First: Nietzsche seems to be attacking a Kantian notion of freedom of the will, one in which the “thing in itself,” unconnected to the world of experience, is doing the choosing. The Objectivist view of free will, on the other hand, recognizes that our choice to think is influenced by the incentives provided by our history and the external world. Ayn Rand argued:

“A social environment can neither force a man to think not prevent him from thinking. But a social environment can offer incentives or impediments; it can make the exercise of one’s rational faculty easier or harder; it can encourage thinking and penalize evasion or vice versa” (Rand, TO, Apr. 1966, 2).

In other words, although we are, in the end, making the choice to think or not ourselves, that choice is not occurring in some higher realm, insulated from the influences of experience.

Second: The Objectivist view of free will recognizes that when people choose not to think, when the light in their consciousness grows dim, their choices are then influenced by the “stream” of unconscious drives and external forces that Nietzsche described. A person choosing not to think is like a sleepy helmsman, barely able to keep the boat from crashing into the bank.

Additionally, I should mention that Nietzsche might not see the “stream” in this analogy as something we are placed upon without our consent. For Nietzsche, the instincts that unconsciously govern our actions are not necessarily biological ones; we can create our own instincts by forgetting the conscious purposes that drive our actions (GM II.2). In this sense, instincts for Nietzsche are similar to Aristotelian moral dispositions. Thus, the nature of the stream could be governed by the past choices we’ve made and the instincts we’ve developed.

Nietzsche’s views on free will and causality are extremely complex, perhaps somewhat unintelligible. Nevertheless, he ought not be dismissed as a determinist. Not only do his explicit writings on the subject disavow such a position, but also, in general, his writings on morality largely indicate some freedom of the will.

THE VALUE OF GENEALOGY

Nietzsche, particularly in Beyond Good and Evil , relies upon genealogy as a method of philosophical analysis in order to undercut the altruist ethic. In his Feb. 5th review essay , Jason summarized the value of genealogy as follows:

“Nietzsche’s genealogy serves, first, to separate the content of morality from the subject itself, by showing the actual, historical development of different and indeed opposite conceptions of morality in history. The second purpose is to show the historical contingency of ‘moral’ valuations altogether; that, is, Nietzsche hopes to dispel the aura of morality ‘in itself’ and any intuitive morality of altruism by showing the purposes for which morality has been used, and by showing that morality originated in pursuit on values.”

The method of genealogy, however, does not seem like the best tool with which to accomplish these two goals. Additionally, I have serious reservations about a philosophical method in which the truth is apparently irrelevant, as Jason indicated.

The connection between Nietzsche's and Ayn Rand's ethics is superficial at best.

The first goal, separating the content of morality from the subject, largely requires avoiding the most common method of moral theorizing: starting from presumptions about what constitutes moral behavior and then building a theory around those presumptions. As for what positive method should be used, we ought to start with fundamental questions, ones that do not presuppose moral content, namely “What are values? Why does man need them?” (Rand, VOS 15) Hoping to separate subject from content by historical investigation is much less likely to be fruitful. For example, just about every moral theory has presupposed fundamental conflicts of interests between individuals. A historical investigation will fail to reveal that this premise is questionable. The fact that Nietzsche’s own moral theorizing fails to uproot or even question this basic presupposition indicates a failure of the genealogical method.

The second goal, of dispelling the “aura of morality ‘in itself,’” could well be useful as a rhetorical tool, for those who believe in the holy sanctity of their moral principles. But given the lack of proof for the results of Nietzsche’s genealogical theorizing, probably mostly the young and naive would be seriously shaken by the arguments. Nevertheless, it is clear that Nietzsche views his genealogical method as more than mere rhetoric. He presents the “just-so” story of the origins of master and slave morality as an actual theory (although not necessarily fact), not mere supposing based on weak evidence. For Objectivists, this is fairly problematic; a philosophical method simply cannot be impervious to the truth.

The real question here for Objectivists is whether Nietzsche’s genealogical method into the master and slave moralities bears any resemblance to Ayn Rand’s investigation into the basic questions of ethics. As with Eyal Mozes , I think the connection is superficial at best. Rand’s questions were not designed, as were Nietzsche’s, to demystify altruistic ethics. Rather, the goal was to start at the beginning, to examine all premises, so that correct conclusions could be reached. Rand’s method was to use truth to dislodge false ideas about the bond between altruism and morality; Nietzsche’s method is essentially to use unproven (and perhaps unprovable) allegations to attempt to do the same.

Nietzsche has always been a great favorite of mine, but as the years go by, I find myself more and more disturbed by the incoherence of his philosophical writings. Nietzsche was obviously not interested in “system-building” in the ways that Aristotelians, Kantians, and Objectivists are. Nevertheless, even without a system, my brain craves some kind of consistency and regularity from his writings. For your information, Richard Schacht’s book Nietzsche is an excellent and very comprehensible overview of Nietzsche’s thought, although perhaps too comprehensible of an overview. I worry that it tends to take the principle of charity too far; it makes Nietzsche out to be somewhat more reasonable and systematic than he is, in my view.

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Redskins Name and Warped Liberal Minds

Yes, follow the science – in every field.

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Amy Tan opens up about her birding obsession in 'The Backyard Bird Chronicles'

Author Amy Tan spends hours in her backyard, watching and drawing birds go about their business. Her new book, The Backyard Bird Chronicles , is full of essays and illustrations about her connection to these small creatures. In today's episode, she speaks with NPR's Leila Fadel about how an overwhelming sense of gloom from racism and political division in 2016 forced her to find a way to immerse herself in nature, and how her obsessive hobby led to a pretty high bird food budget – and mealworms in her fridge.

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Meditation, Spirituality and Conscious Living

Birds that Represent Freedom Explained [11 Examples]

By David Leave a Comment

To look up into the air and not admire birds with some kind of awe is difficult to do. They seem so light; so free. We yearn to soar in our own lives, so we observe our feathered friends with admiration. When the burden seems heavy for us humans down here on land, it makes sense that we’d want to become like the birds that represent freedom, and take flight from our problems.

Table of Contents

1 Contemplating Birds that Represent Freedom
2 List of Birds That Represent Freedom
3 Birds are Thought of as Free, No Matter Where You Go

Contemplating Birds that Represent Freedom

When we stop to ponder birds, feelings of admiration and contentedness strike us right in our center. That’s because the bird reflects back to us our own true nature: freedom.

In myth, folklore, and religion across the world; birds share a commonality in that they’ve come to symbolize a deeper meaning for us humans. From the bad luck of the crow, to the wisdom of the owl; no other meaning has been as widely prescribed to birds as representing freedom.

Birds seem to do what they want and go where ever they please: land, air, and water. Some, like the hummingbird, can even fly backward. Birds that represent freedom soar through the air with ease, their vantage points from the sky giving them higher perspectives.

The bird is not a limited creature by any means. And because of this, they are seen as messengers between the heavens and the earth—as they are portrayed to be in the Bible—each carrying with them a powerful meaning and spiritual lesson.

Learn more about Contemplative Meditation here .

List of Birds That Represent Freedom

Birds, in general, serve as a symbol for freedom – the way that they zip around in the sky and sing cheerfully from the trees. Below are some of the main birds that have come to represent freedom over the centuries.

You can also learn more about Spiritual Meaning of Birds in the Bible here .

The eagle is by far the head bird that represents freedom in the minds of many. It’s a staple character in the Bible, and has been adopted by the United States–“The Land of the Free”–to represent power, strength, and most of all: freedom.

But before the Europeans had even arrived in North America, the eagle was already symbolic in Native American cultures for success in hunting and war. The eagle’s feather is especially important to some Native American cultures.

When Europeans had claimed the content, America wanted its freedom from their British rule. This movement – and the vision for a new country – was highly inspired by the Roman Republic, which used the eagle to symbolize its power. The eagle in the United States has represented to its people an independent and free spirit since the country’s establishment.

In the Bible : the eagle is portrayed as strong, courageous, powerful, renewed, and reborn. The eagle is a brave bird, taking flight, and soaring gracefully. There is much to be admired of this bald-headed creature.

The canary is another bird that represents freedom. While not all of the canary’s meanings are seen as positive (like the spreading of gossip, for instance), its good meanings far outweigh the unpleasant.

The canary is viewed as a happy bird, who is not bound to the egoic self. Therefore; the canary symbolizes freedom, joy, well-being, and selflessness. The canary is truly free from itself or any of the typical bothers.

But, conversely, if the canary is caged it would represent being trapped.

The crane is identified with the renewal of the body, mind, and spirit. Like the eagle in the Bible, it represents a rebirth. The crane is also symbolized as peaceful and blessed, as well as being immortal.

Another bird that symbolizes immortality is the peacock. In the bible, the peacock’s body was thought not to rot after the birds passing. Christians also assign great meaning to the peacock’s feathers, labeling its eye-like spots as the “All Seeing God”.

The sparrow is another feathered creature who has come to be identified with renewal. When we are reborn or renewed, we gain a new freedom like we’ve never experienced before. We are no longer bound by our old, limiting selves. We are free.

Heron’s symbolize a fierce independence, self-reliance, and free-will. The heron is seen as a bird that is powerful in making wise choices.

The albatross is a bird that represents freedom, taking long flights, and traveling incredible distances. The albatross is thought of as a freedom bird for its ability to travel to wherever it pleases. It is seen flying cross-continental, and across large spans of ocean to reach its destination.

Parakeets could represent freedom, or they could represent being caged-in, if they are… well, caged in. Like the canary, to see a parakeet flying freely is a powerful symbol for freedom, just like the feelings it gives us whenever we see it.

The robin is yet another symbolic bird for renewal and rebirth. Robins acquired this meaning because they’re usually one of the first things we see making its way back out during spring time.

The dove might just be the freest bird of them all. The dove is depicted in the Bible as being the Holy Spirit itself. Other characteristics given to the dove are hope, strength, peace, and purity.

The phoenix is a mythical bird, but still one that represents freedom. The phoenix has died in a fire, only to rise from its ashes. The phoenix is used to symbolize a powerful rebirth, renewal, and immortality.

Pictures @Pixabay

Birds are Thought of as Free, No Matter Where You Go

Many birds represent many things to many people. This is seen across the world and across cultures. And while birds all carry with them different meanings, in general, it could be said that birds represent freedom all across the board.

They are otherworldly creatures who are viewed as messengers from the heavens and other realms, for better or for worse. But one thing is for sure, we can’t deny thinking of being free whenever we see them.

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Symbols of Freedom: Sea and Birds in The Awakening

Symbols of Freedom: Sea and Birds in The Awakening - Essay Example

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Essays About Freedom: 5 Helpful Examples and 7 Prompts

Freedom seems simple at first; however, it is quite a nuanced topic at a closer glance. If you are writing essays about freedom, read our guide of essay examples and writing prompts.

In a world where we constantly hear about violence, oppression, and war, few things are more important than freedom. It is the ability to act, speak, or think what we want without being controlled or subjected. It can be considered the gateway to achieving our goals, as we can take the necessary steps.

However, freedom is not always “doing whatever we want.” True freedom means to do what is righteous and reasonable, even if there is the option to do otherwise. Moreover, freedom must come with responsibility; this is why laws are in place to keep society orderly but not too micro-managed, to an extent.

5 Examples of Essays About Freedom

1. essay on “freedom” by pragati ghosh, 2. acceptance is freedom by edmund perry, 3. reflecting on the meaning of freedom by marquita herald.

4. Authentic Freedom by Wilfred Carlson

5. What are freedom and liberty? by Yasmin Youssef

1. what is freedom, 2. freedom in the contemporary world, 3. is freedom “not free”, 4. moral and ethical issues concerning freedom, 5. freedom vs. security, 6. free speech and hate speech, 7. an experience of freedom.

“Freedom is non denial of our basic rights as humans. Some freedom is specific to the age group that we fall into. A child is free to be loved and cared by parents and other members of family and play around. So this nurturing may be the idea of freedom to a child. Living in a crime free society in safe surroundings may mean freedom to a bit grown up child.”

In her essay, Ghosh briefly describes what freedom means to her. It is the ability to live your life doing what you want. However, she writes that we must keep in mind the dignity and freedom of others. One cannot simply kill and steal from people in the name of freedom; it is not absolute. She also notes that different cultures and age groups have different notions of freedom. Freedom is a beautiful thing, but it must be exercised in moderation.

“They demonstrate that true freedom is about being accepted, through the scenarios that Ambrose Flack has written for them to endure. In The Strangers That Came to Town, the Duvitches become truly free at the finale of the story. In our own lives, we must ask: what can we do to help others become truly free?”

Perry’s essay discusses freedom in the context of Ambrose Flack’s short story The Strangers That Came to Town : acceptance is the key to being free. When the immigrant Duvitch family moved into a new town, they were not accepted by the community and were deprived of the freedom to live without shame and ridicule. However, when some townspeople reach out, the Duvitches feel empowered and relieved and are no longer afraid to go out and be themselves.

“Freedom is many things, but those issues that are often in the forefront of conversations these days include the freedom to choose, to be who you truly are, to express yourself and to live your life as you desire so long as you do not hurt or restrict the personal freedom of others. I’ve compiled a collection of powerful quotations on the meaning of freedom to share with you, and if there is a single unifying theme it is that we must remember at all times that, regardless of where you live, freedom is not carved in stone, nor does it come without a price.”

In her short essay, Herald contemplates on freedom and what it truly means. She embraces her freedom and uses it to live her life to the fullest and to teach those around her. She values freedom and closes her essay with a list of quotations on the meaning of freedom, all with something in common: freedom has a price. With our freedom, we must be responsible. You might also be interested in these essays about consumerism .

4. Authentic Freedom by Wilfred Carlson

“Freedom demands of one, or rather obligates one to concern ourselves with the affairs of the world around us. If you look at the world around a human being, countries where freedom is lacking, the overall population is less concerned with their fellow man, then in a freer society. The same can be said of individuals, the more freedom a human being has, and the more responsible one acts to other, on the whole.”

Carlson writes about freedom from a more religious perspective, saying that it is a right given to us by God. However, authentic freedom is doing what is right and what will help others rather than simply doing what one wants. If freedom were exercised with “doing what we want” in mind, the world would be disorderly. True freedom requires us to care for others and work together to better society.

“In my opinion, the concepts of freedom and liberty are what makes us moral human beings. They include individual capacities to think, reason, choose and value different situations. It also means taking individual responsibility for ourselves, our decisions and actions. It includes self-governance and self-determination in combination with critical thinking, respect, transparency and tolerance. We should let no stone unturned in the attempt to reach a state of full freedom and liberty, even if it seems unrealistic and utopic.”

Youssef’s essay describes the concepts of freedom and liberty and how they allow us to do what we want without harming others. She notes that respect for others does not always mean agreeing with them. We can disagree, but we should not use our freedom to infringe on that of the people around us. To her, freedom allows us to choose what is good, think critically, and innovate.

7 Prompts for Essays About Freedom

Freedom is quite a broad topic and can mean different things to different people. For your essay, define freedom and explain what it means to you. For example, freedom could mean having the right to vote, the right to work, or the right to choose your path in life. Then, discuss how you exercise your freedom based on these definitions and views.

The world as we know it is constantly changing, and so is the entire concept of freedom. Research the state of freedom in the world today and center your essay on the topic of modern freedom. For example, discuss freedom while still needing to work to pay bills and ask, “Can we truly be free when we cannot choose with the constraints of social norms?” You may compare your situation to the state of freedom in other countries and in the past if you wish.

A common saying goes like this: “Freedom is not free.” Reflect on this quote and write your essay about what it means to you: how do you understand it? In addition, explain whether you believe it to be true or not, depending on your interpretation.

Many contemporary issues exemplify both the pros and cons of freedom; for example, slavery shows the worst when freedom is taken away, while gun violence exposes the disadvantages of too much freedom. First, discuss one issue regarding freedom and briefly touch on its causes and effects. Then, be sure to explain how it relates to freedom.

Some believe that more laws curtail the right to freedom and liberty. In contrast, others believe that freedom and regulation can coexist, saying that freedom must come with the responsibility to ensure a safe and orderly society. Take a stand on this issue and argue for your position, supporting your response with adequate details and credible sources.

Many people, especially online, have used their freedom of speech to attack others based on race and gender, among other things. Many argue that hate speech is still free and should be protected, while others want it regulated. Is it infringing on freedom? You decide and be sure to support your answer adequately. Include a rebuttal of the opposing viewpoint for a more credible argumentative essay.

For your essay, you can also reflect on a time you felt free. It could be your first time going out alone, moving into a new house, or even going to another country. How did it make you feel? Reflect on your feelings, particularly your sense of freedom, and explain them in detail.

Check out our guide packed full of transition words for essays .If you are interested in learning more, check out our essay writing tips !

Martin is an avid writer specializing in editing and proofreading. He also enjoys literary analysis and writing about food and travel.

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Freedom for the Wolves

Neoliberal orthodoxy holds that economic freedom is the basis of every other kind. That orthodoxy, a Nobel economist says, is not only false; it is devouring itself.

An illustration of a man hoarding a pile of money

A ny discussion of freedom must begin with a discussion of whose freedom we’re talking about. The freedom of some to harm others, or the freedom of others not to be harmed? Too often, we have not balanced the equation well: gun owners versus victims of gun violence; chemical companies versus the millions who suffer from toxic pollution; monopolistic drug companies versus patients who die or whose health worsens because they can’t afford to buy medicine.

Understanding the meaning of freedom is central to creating an economic and political system that delivers not only on efficiency, equity, and sustainability but also on moral values. Freedom—understood as having inherent ties to notions of equity, justice, and well-being—is itself a central value. And it is this broad notion of freedom that has been given short shrift by powerful strands in modern economic thinking—notably the one that goes by the shorthand term neoliberalism , the belief that the freedom that matters most, and from which other freedoms indeed flow, is the freedom of unregulated, unfettered markets.

F. A. Hayek and Milton Friedman were the most notable 20th-century defenders of unrestrained capitalism. The idea of “unfettered markets”—markets without rules and regulations—is an oxymoron because without rules and regulations enforced by government, there could and would be little trade. Cheating would be rampant, trust low. A world without restraints would be a jungle in which only power mattered, determining who got what and who did what. It wouldn’t be a market at all.

The cover of Joseph E. Stiglitz's new book

Nonetheless, Hayek and Friedman argued that capitalism as they interpreted it, with free and unfettered markets, was the best system in terms of efficiency, and that without free markets and free enterprise, we could not and would not have individual freedom. They believed that markets on their own would somehow remain competitive. Remarkably, they had already forgotten—or ignored—the experiences of monopolization and concentration of economic power that had led to the Sherman Antitrust Act (1890) and the Clayton Antitrust Act (1914). As government intervention grew in response to the Great Depression, Hayek worried that we were on “the road to serfdom,” as he put it in his 1944 book of that title; that is, on the road to a society in which individuals would become subservient to the state.

Rogé Karma: Why America abandoned the greatest economy in history

My own conclusions have been radically different. It was because of democratic demands that democratic governments, such as that of the U.S., responded to the Great Depression through collective action. The failure of governments to respond adequately to soaring unemployment in Germany led to the rise of Hitler. Today, it is neoliberalism that has brought massive inequalities and provided fertile ground for dangerous populists. Neoliberalism’s grim record includes freeing financial markets to precipitate the largest financial crisis in three-quarters of a century, freeing international trade to accelerate deindustrialization, and freeing corporations to exploit consumers, workers, and the environment alike. Contrary to what Friedman suggested in his 1962 book, Capitalism and Freedom , this form of capitalism does not enhance freedom in our society. Instead, it has led to the freedom of a few at the expense of the many. As Isaiah Berlin would have it: Freedom for the wolves; death for the sheep.

I t is remarkable that , in spite of all the failures and inequities of the current system, so many people still champion the idea of an unfettered free-market economy. This despite the daily frustrations of dealing with health-care companies, insurance companies, credit-card companies, telephone companies, landlords, airlines, and every other manifestation of modern society. When there’s a problem, ordinary citizens are told by prominent voices to “leave it to the market.” They’ve even been told that the market can solve problems that one might have thought would require society-wide action and coordination, some larger sense of the public good, and some measure of compulsion. It’s purely wishful thinking. And it’s only one side of the fairy tale. The other side is that the market is efficient and wise, and that government is inefficient and rapacious.

Mindsets, once created, are hard to change. Many Americans still think of the United States as a land of opportunity. They still believe in something called the American dream, even though for decades the statistics have painted a darker picture. The rate of absolute income mobility—that is, the percentage of children who earn more than their parents—has been declining steadily since the Second World War. Of course, America should aspire to be a land of opportunity, but clinging to beliefs that are not supported by today’s realities—and that hold that markets by themselves are a solution to today’s problems—is not helpful. Economic conditions bear this out, as more Americans are coming to understand. Unfettered markets have created, or helped create, many of the central problems we face, including manifold inequalities, the climate crisis, and the opioid crisis. And markets by themselves cannot solve any of our large, collective problems. They cannot manage the massive structural changes that we are going through—including global warming, artificial intelligence, and the realignment of geopolitics.

All of these issues present inconvenient truths to the free-market mindset. If externalities such as these are important, then collective action is important. But how to come to collective agreement about the regulations that govern society? Small communities can sometimes achieve a broad consensus, though typically far from unanimity. Larger societies have a harder go of it. Many of the crucial values and presumptions at play are what economists, philosophers, and mathematicians refer to as “primitives”—underlying assumptions that, although they can be debated, cannot be resolved. In America today we are divided over such assumptions, and the divisions have widened.

The consequences of neoliberalism point to part of the reason: specifically, growing income and wealth disparities and the polarization caused by the media. In theory, economic freedom was supposed to be the bedrock basis for political freedom and democratic health. The opposite has proved to be true. The rich and the elites have a disproportionate voice in shaping both government policies and societal narratives. All of which leads to an enhanced sense by those who are not wealthy that the system is rigged and unfair, which makes healing divisions all the more difficult.

Chris Murphy: The wreckage of neoliberalism

As income inequalities grow, people wind up living in different worlds. They don’t interact. A large body of evidence shows that economic segregation is widening and has consequences, for instance, with regard to how each side thinks and feels about the other. The poorest members of society see the world as stacked against them and give up on their aspirations; the wealthiest develop a sense of entitlement, and their wealth helps ensure that the system stays as it is.

The media, including social media, provide another source of division. More and more in the hands of a very few, the media have immense power to shape societal narratives and have played an obvious role in polarization. The business model of much of the media entails stoking divides. Fox News, for instance, discovered that it was better to have a devoted right-wing audience that watched only Fox than to have a broader audience attracted to more balanced reporting. Social-media companies have discovered that it’s profitable to get engagement through enragement. Social-media sites can develop their algorithms to effectively refine whom to target even if that means providing different information to different users.

N eoliberal theorists and their beneficiaries may be happy to live with all this. They are doing very well by it. They forget that, for all the rhetoric, free markets can’t function without strong democracies beneath them—the kind of democracies that neoliberalism puts under threat. In a very direct way, neoliberal capitalism is devouring itself.

Not only are neoliberal economies inefficient at dealing with collective issues, but neoliberalism as an economic system is not sustainable on its own. To take one fundamental element: A market economy runs on trust. Adam Smith himself emphasized the importance of trust, recognizing that society couldn’t survive if people brazenly followed their own self-interest rather than good codes of conduct:

The regard to those general rules of conduct, is what is properly called a sense of duty, a principle of the greatest consequence in human life, and the only principle by which the bulk of mankind are capable of directing their actions … Upon the tolerable observance of these duties, depends the very existence of human society, which would crumble into nothing if mankind were not generally impressed with a reverence for those important rules of conduct.

For instance, contracts have to be honored. The cost of enforcing every single contract through the courts would be unbearable. And with no trust in the future, why would anybody save or invest? The incentives of neoliberal capitalism focus on self-interest and material well-being, and have done much to weaken trust. Without adequate regulation, too many people, in the pursuit of their own self-interest, will conduct themselves in an untrustworthy way, sliding to the edge of what is legal, overstepping the bounds of what is moral. Neoliberalism helps create selfish and untrustworthy people. A “businessman” like Donald Trump can flourish for years, even decades, taking advantage of others. If Trump were the norm rather than the exception, commerce and industry would grind to a halt.

We also need regulations and laws to make sure that there are no concentrations of economic power. Business seeks to collude and would do so even more in the absence of antitrust laws. But even playing within current guardrails, there’s a strong tendency for the agglomeration of power. The neoliberal ideal of free, competitive markets would, without government intervention, be evanescent.

We’ve also seen that those with power too often do whatever they can to maintain it. They write the rules to sustain and enhance power, not to curb or diminish it. Competition laws are eviscerated. Enforcement of banking and environmental laws is weakened. In this world of neoliberal capitalism, wealth and power are ever ascendant.

Neoliberalism undermines the sustainability of democracy—the opposite of what Hayek and Friedman intended or claimed. We have created a vicious circle of economic and political inequality, one that locks in more freedom for the rich and leaves less for the poor, at least in the United States, where money plays such a large role in politics.

Read: When Milton Friedman ran the show

There are many ways in which economic power gets translated into political power and undermines the fundamental democratic value of one person casting one vote. The reality is that some people’s voices are much louder than others. In some countries, accruing power is as crude as literally buying votes, with the wealthy having more money to buy more votes. In advanced countries, the wealthy use their influence in the media and elsewhere to create self-serving narratives that in turn become the conventional wisdom. For instance, certain rules and regulations and government interventions—tax cuts for the wealthiest Americans, deregulation of key industries—that are purely in the interest of the rich and powerful are also, it is said, in the national interest. Too often that viewpoint is swallowed wholesale. If persuasion doesn’t work, there is always fear: If the banks are not bailed out, the economic system will collapse, and everyone will be worse off. If the corporate tax rate is not cut, firms will leave and go to other jurisdictions that are more business-friendly.

Is a free society one in which a few dictate the terms of engagement? In which a few control the major media and use that control to decide what the populace sees and hears? We now inhabit a polarized world in which different groups live in different universes, disagreeing not only on values but on facts.

A strong democracy can’t be sustained by neoliberal economics for a further reason. Neoliberalism has given rise to enormous “rents”—the monopoly profits that are a major source of today’s inequalities. Much is at stake, especially for many in the top one percent, centered on the enormous accretion of wealth that the system has allowed. Democracy requires compromise if it is to remain functional, but compromise is difficult when there is so much at stake in terms of both economic and political power.

A free-market, competitive, neoliberal economy combined with a liberal democracy does not constitute a stable equilibrium—not without strong guardrails and a broad societal consensus on the need to curb wealth inequality and money’s role in politics. The guardrails come in many forms, such as competition policy, to prevent the creation, maintenance, and abuse of market power. We need checks and balances, not just within government, as every schoolchild in the U.S. learns, but more broadly within society. Strong democracy, with widespread participation, is also part of what is required, which means working to strike down laws intended to decrease democratic participation or to gerrymander districts where politicians will never lose their seats.

Whether America’s political and economic system today has enough safeguards to sustain economic and political freedoms is open to serious question.

U nder the very name of freedom, neoliberals and their allies on the radical right have advocated policies that restrict the opportunities and freedoms, both political and economic, of the many in favor of the few. All these failures have hurt large numbers of people around the world, many of whom have responded by turning to populism, drawn to authoritarian figures like Trump, Jair Bolsonaro, Vladimir Putin, and Narendra Modi.

Perhaps we should not be surprised by where the U.S. has landed. It is a country now so divided that even a peaceful transition of power is difficult, where life expectancy is the lowest among advanced nations, and where we can’t agree about truth or how it might best be ascertained or verified. Conspiracy theories abound. The values of the Enlightenment have to be relitigated daily.

There are good reasons to worry whether America’s form of ersatz capitalism and flawed democracy is sustainable. The incongruities between lofty ideals and stark realities are too great. It’s a political system that claims to cherish freedom above all else but in many ways is structured to deny or restrict freedoms for many of its citizens.

I do believe that there is broad consensus on key elements of what constitutes a good and decent society, and on what kind of economic system supports that society. A good society, for instance, must live in harmony with nature. Our current capitalism has made a mess of this. A good society allows individuals to flourish and live up to their potential. In terms of education alone, our current capitalism is failing large portions of the population. A good economic system would encourage people to be honest and empathetic, and foster the ability to cooperate with others. The current capitalist system encourages the antithesis.

But the key first step is changing our mindset. Friedman and Hayek argued that economic and political freedoms are intimately connected, with the former necessary for the latter. But the economic system that has evolved—largely under the influence of these thinkers and others like them—undermines meaningful democracy and political freedom. In the end, it will undermine the very neoliberalism that has served them so well.

For a long time, the right has tried to establish a monopoly over the invocation of freedom , almost as a trademark. It’s time to reclaim the word.

This article has been adapted from Joseph E. Stiglitz’s new book, The Road to Freedom: Economics and the Good Society .

When you buy a book using a link on this page, we receive a commission. Thank you for supporting The Atlantic.

Support for this project was provided by the William and Flora Hewlett Foundation.

पक्षियों की स्वतंत्रता पर निबंध Essay on freedom of birds in hindi

Essay on birds freedom in hindi.

Freedom of birds – दोस्तों आज हम आपको इस आर्टिकल के माध्यम पक्षियों की स्वतंत्रता पर लिखे इस निबंध के बारे में बताने जा रहे है । चलिए अब हम आगे बढ़ते हैं और इस आर्टिकल को पढ़कर पक्षियों की स्वतंत्रता पर लिखे इस निबंध के बारे में जानते हैं ।

Image source – https://joyalive.net/#/

पक्षियों की स्वतंत्रता के बारे में – पक्षी बहुत ही प्यारे और सुंदर लगते हैं । पक्षियों की सुंदरता से हमारा मन प्रसन्न हो जाता है । पक्षियों से प्रकृति वातावरण सुंदर एवं स्वच्छ दिखाई देती है । जब सुबह के समय पक्षी मीठी आवाज निकालते हुए एक पेड़ से दूसरे पेड़ पर जाते हैं तब सुबह का वातावरण बहुत ही अनुकूल लगता हैं । मानो ऐसा लगता हैं कि पृथ्वी पर स्वर्ग आ गया हो । जिस तरह से इंसानों में इंसानियत होती है उसी तरह से पक्षियों के अंदर भी एक दया भाव की भावना होती है ।

पक्षी हमेशा प्रकृति को स्वच्छ बनाएं रखने में अपना योगदान देते हैं । परंतु दुनिया में हर तरह के लोग रहते हैं । कुछ लोग पक्षियों को पकड़कर पिंजड़े में बंद कर देते हैं । जो लोग पक्षियों को बंद करके रखते हैं उनको यह एहसास नहीं होता है कि यदि इंसान को जेल में बंद कर दिया जाए तो वह किस तरह से घुट घुट के अपना जीवन व्यतीत करता है । उसी तरह से पक्षियों को भी घुटन होती है । पक्षी भी आजाद होना चाहते हैं । पक्षियों को भी अपना जीवन बड़ा प्यारा होता है ।

पक्षी भी यह चाहते हैं कि वह आजादी के साथ पंख फैलाकर उड़ते रहे और सुबह के समय शुद्ध वातावरण में चहकते हुए एक पेड़ से दूसरे पेड़ पर जाकर बैठते रहे । जिस तरह से भगवान ने इंसानों को बनाया है इंसान में दया भाव की भावना दी है उसी तरह से पक्षियों को भी भगवान ने बनाया है । पक्षियों के अंदर भी एक जान होती है । भगवान ने इंसान को सोचने समझने के लिए दिमाग दिया है और दया भाव की भावना दी है । परंतु ना जाने इंसान की दया भाव की भावना कहां खो गई है ।

आज का मनुष्य पक्षियों पर अत्याचार करता जा रहा है । पक्षियों को इंसान के द्वारा प्यार करना चाहिए । पक्षियों को भी खुले आसमान में उड़ने की आजादी होती है । पक्षियों को पिंजड़े में बंद नहीं करना चाहिए । पक्षियों को पिंजरे में बंद करना एक अन्याय है । मनुष्य को ऐसा नहीं करना चाहिए । व्यक्ति जब तक सही इंसान नहीं बनेगा तब तक वह पक्षियों के साथ , जानवरों के साथ प्रेम नहीं करेगा और पक्षियों को पिंजरे में बंद करना बंद नहीं करेगा ।

प्रकृति की सुंदरता पक्षियों के बिना अधूरी – जिस तरह से वातावरण को शुद्ध एवं स्वच्छ रखने के लिए पेड़ पौधों की आवश्यकता होती है उसी तरह से प्रकृति को सुंदर बनाने के लिए पक्षियों की आवश्यकता होती है । यदि पक्षी प्रकृति से नष्ट कर दिए जाएं तो प्रकृति की सुंदरता भी नष्ट हो जाएगी । जिस तरह से पक्षियों की प्रजातियां धीरे-धीरे विलुप्त होती जा रही हैं उस तरह से प्रकृति में पर्यावरण प्रदूषण और कई तरह के दुष्प्रभाव प्रकृति पर पड़ रहे हैं ।

मानव जीवन को शुद्ध हवा की आवश्यकता होती है और पशु पक्षियों की सुंदरता भी मानव जीवन के लिए अति महत्वपूर्ण है जब हम किसी सुंदर पक्षी को उड़ते हुए एक डाल से दूसरी डाल पर उड़ते हुए देखते हैं तब हमें आनंद की प्राप्ति होती है । पक्षियों को प्रकृति में बनाए रखने के लिए हम सभी लोगों को यह प्रण लेना चाहिए कि हम किसी भी पक्षी को पिंजरे में कैद करके ना रखें । यदि कोई व्यक्ति पिंजड़े में पक्षियों को बंद करके रखता है तो उसे भी हमें यह समझाना चाहिए कि यदि कोई हमें कमरे में बंद करके रखेगा तो हमें किस तरह से परेशानी होगी ।

जिस तरह से जेल में बंद कैदी बाहर निकलने के लिए झटपटाता है उसी तरह से जब हम किसी पक्षी को पिंजरे में बंद करके रखते हैं तब वह आजाद होने के लिए झटपटाता है । एक कैदी को तो बुरे काम करने की सजा दी जाती है परंतु मनुष्य अपनी मानवता को भूलकर एक पक्षी को पिंजड़े में कैद करके बेजुबान पक्षियों के ऊपर अत्याचार करता हैं । हमारे तब तक अंदर मानवता नहीं जागेगी जब तक कि हम पक्षियों को प्रेम नहीं करते और यह नहीं सोचते कि जिस तरह से हमें यदि कोई मारता है तो हमें दर्द होता है उसी तरह से हम यदि पक्षी को मारते हैं या पक्षियों पर अत्याचार करते हैं तो उसे भी पीड़ा होती होगी । वह भी एक जीवित प्राणी हैं ।

उनको भी स्वतंत्रता के साथ अपना जीवन जीने का अधिकार होता है । भगवान ने मनुष्य के साथ-साथ पक्षियों को भी स्वतंत्रता के साथ अपना जीवन जीने का अधिकार दिया है । पक्षी भले ही जवान से कुछ कह नहीं पाते परंतु वह एक मनुष्य की तरह ही अपना जीवन व्यतीत करते हैं । यदि कोई व्यक्ति उनके व्यवहार को ध्यान से देखें तो वह पक्षियों की पीड़ा समझ सकता है । पक्षियों को कठिनाइयों से लड़ कर अपना जीवन व्यतीत करना पड़ता है ।

पक्षी अपने भोजन को एकत्रित करने के लिए दिनभर भटक कर , कठिनाइयों से लड़ कर अपना भोजन एकत्रित करता है । कठिन समस्याओं से जूझ कर पक्षी अपना जीवन व्यतीत करता है । हम मनुष्यों को भगवान ने काम करने के लिए दो हाथ , चलने के लिए दो पैर , देखने के लिए दो आंखें , सोचने समझने के लिए दिमाग , सुनने के लिए कान , खाना खाने के लिए मुंह एवं दांत दिए हैं । भगवान के द्वारा एक विशाल शरीर मनुष्य का बनाया गया है ।भगवान ने सभी को इस धरती पर अच्छे कर्म करने के लिए भेजा है ।

कुछ लोग राक्षस प्रजाति के होते हैं जो पक्षियों, जानवरों को मारते हैं । ऐसे राक्षस प्रजाति के लोग पृथ्वी पर , धरती पर बोझ होते हैं । भगवान ने अनाज गेहूं तरह तरह के फल प्रकृति के माध्यम से हम सभी के लिए दिए हैं जिससे कि हम अपने पेट की भूख मिटा सकें । भगवान ने पीने के लिए , प्यास बुझाने के लिए पानी दिया है । परंतु कई लोग अपनी मानवता को भूल कर पक्षियों को नुकसान लगे हैं ।

कुछ लोग यह सोचते हैं कि पक्षियों को मारने से कुछ नहीं होता । परंतु जो सच्चे ह्रदय से पक्षियों से प्रेम करता है , प्रकृति से प्रेम करता है वह इस बात को समझता है कि पक्षियों में भी जीने की तमन्ना होती है । पक्षी भी स्वतंत्रता के साथ उड़ना चाहते हैं , स्वतंत्रता के साथ अपना जीवन व्यतीत करना चाहते हैं ।

तोता एवं कबूतर की स्वतंत्रता के बारे में – आज मनुष्य अपनी इच्छाओं की पूर्ति करने के लिए कुछ भी करने के लिए तैयार होता है । कुछ लोग अपने घर को सुंदर बनाने के लिए और अपने आसपास में पहचान बनाने के लिए कुछ भी कर सकता है । मनुष्य की मानसिकता बहुत ही दुष्कर्मी हो गई है । अपने घरों में तोता को पिंजरे में कैद करके रख लेते हैं और उन्हें बड़ा आनंद आता है । उनको यह पता नहीं होता है की पक्षियों को भी जीने का पूरा अधिकार होता है ।

पक्षियों को भगवान ने आसमान में उड़ने के लिए बनाया है । इसीलिए भगवान ने पक्षियों को उड़ने के लिए पंख दिए हैं । यदि पक्षियों को पिंजड़े में बंद करके रखा जाए तो पक्षी अपना जीवन बहुत ही कष्ट के साथ व्यतीत करते हैं , उनकी दुर्दशा बहुत ही खराब हो जाती है । तोता कभी अपनी दुर्दशा के बारे में हमसे नहीं कह सकता है क्योंकि वह आजाद होने के लिए निरंतर प्रयास करता रहता है ।

आप लोगों ने देखा होगा कि जब किसी तोते को पिंजरे में कैद करके रखा जाता है तब वह पिंजड़े कि जाली को अपने हाथों के माध्यम से खींचने की कोशिश करता है , आजाद होने की कोशिश करता है । यदि 1 मिनट के लिए तोते के पिंजड़े का दरवाजा खोल दिया जाए तो वह पिंजड़े से बाहर निकल जाता है और शुद्ध वातावरण में उड़कर भाग जाता है । उस समय तोते को बहुत अधिक खुशी होती होगी । यदि जेल में बंद कैदी को रिहा कर दिया जाए तो उसे कितनी अधिक खुशी होती है ।

उसी तरह से तोते को भी अपनी आजादी की बहुत अधिक खुशी होती होगी । बहुत से व्यक्ति कबूतरों के पूरे झुंड को पिंजरे में बंद कर देते हैं और उन कबूतरों को सही समय पर खाना खाने के लिए भी नहीं देते हैं । उन कबूतरों को बड़ा दुख होता होगा । भगवान ने सभी पक्षियों को प्रकृति की सुंदरता बनाए रखने के लिए पृथ्वी पर भेजा था । इंसान को पक्षियों की रक्षा करने के लिए भगवान ने मानवता मनुष्य को दी थी । परंतु मनुष्य अपनी मानवता भूलता जा रहा है ।

निरंतर पक्षियों पर अत्याचार करता जा रहा है । बाजारों में पक्षियों को मारकर उनका गोश्त बेचा जा रहा है । बड़ा दुख होता है जब एक व्यक्ति किसी पक्षी को नुकसान पहुंचाता है । प्राचीन समय से ही पक्षियों पर अत्याचार किए जा रहे हैं । प्राचीन समय में राजा महाराजा पक्षियों का शिकार करने के लिए जंगलों में जाते थे और आसमान में उड़ते हुए पक्षी को मारकर शिकार करते थे । आज पक्षियों को पकड़ कर उनको मार कर भोजन में उपयोग किया जा रहा है । यह दुनिया बहुत ही दुष्कर्मी हो चुकी है ।

सभी अपनी मानवता को भूलते जा रहे हैं । परंतु सभी लोग यह नहीं जानते हैं कि यदि हम प्रकृति के साथ , प्रकृति की सुंदरता के साथ छेड़छाड़ करेंगे तो हम भी मुसीबतों में फंसते जाएंगे । भगवान ने पृथ्वी का संतुलन बिल्कुल बराबर बना करके रखा है । पृथ्वी को हवा , पानी, वायुमंडल , पेड़ पौधे , पशु पक्षियों की आवश्यकता होती है । यदि इन सभी चीजों में से एक को कम कर दिया जाए तो प्रकृति नष्ट होने के कगार पर आ जाएगी और हम मनुष्यों का जीवन खतरे में पड़ जाएगा ।

इस लेख के माध्यम से मैं आप लोगों को यह समझाना चाहता हूं कि हमें पक्षियों से प्रेम करना चाहिए ना कि उनको पिंजरे में बंद करना चाहिए । यदि हम पक्षियों की सुंदरता का आनंद लेना चाहते हैं तो हमें पक्षियों को खुले आसमान में आजादी के साथ उड़ने देना चाहिए और उड़ते हुए पक्षियों की सुंदरता से हमें आनंद लेना चाहिए । यदि कोई व्यक्ति किसी पक्षी को पकड़कर उसको मारने की कोशिश करें या फिर उसे पिंजरे में बंद करने की कोशिश करें तो हमें अपनी मानवता का अधिकार वहां पर निभाना चाहिए और हमें उस व्यक्ति को यह अहसास दिलाना चाहिए कि जिस तरह से इंसान के अंदर एक जान होती है और उस जान की बहुत फिक्र इंसान को होती है ।

उसी तरह से पक्षियों में भी जान होती है वह भी एक अच्छा जीवन व्यतीत करना चाहते हैं , खुली हवा में उड़ना चाहते हैं । पक्षियों को नष्ट करने का , मारने का , पिंजड़े में बंद करने का हमें कोई भी अधिकार नहीं है । यह दुनिया भगवान के द्वारा बनाई गई है । इसे नष्ट करने का अधिकार हम इंसानों को नहीं है । यदि हम प्रकृति को नष्ट करेंगे तो हमें इसका दुष्प्रभाव , दुष्परिणाम भुगतने पड़ेंगे क्योंकि जिस जिस व्यक्ति ने प्रकृति को नष्ट करने की कोशिश की है उस व्यक्ति को दुष्परिणाम अवश्य मिले हैं ।

आज मैं आप लोगों को यह समझाने की कोशिश कर रहा हूं की हम लोगों को भगवान की तरह दया भावना रखनी चाहिए । जब भगवान इंसान के दुखों को सुख में परिवर्तित कर देता है उसी तरह से हमें भी पक्षियों के प्रति दया भाव की भावना रखनी चाहिए । हम भगवान से तब तक आशीर्वाद प्राप्त नहीं कर सकते जब तक कि हम भगवान के द्वारा बनाए गए पक्षियों को प्रेम नहीं करेंगे , उनकी आजादी उनको वापस नहीं लौटाएंगे ।

जब हम अपनी मानवता को जागृत करेंगे , प्रकृति से , पेड़ पौधों से , पशुओं से , पक्षियों से प्रेम करेंगे तब हमारा सीधा संपर्क भगवान से होगा और हमें सद्बुद्धि प्राप्त होगी । भगवान हमें सुख शांति एवं समृद्धि देगा । दुनिया में जो व्यक्ति दूसरे व्यक्ति , पशु पक्षियों के प्रति दया भाव प्रेम की भावना रखता है वह एक सफल इंसान होता है । वह व्यक्ति इस जीवन में बहुत ही सफल व्यक्ति कहलाता है ।

15 अगस्त के दिन भारत सरकार के द्वारा पक्षियों को पिंजड़े से उड़ा कर स्वतंत्र किया जाता है – 15 अगस्त को हमारा देश आजाद हुआ था । प्रतिवर्ष 15 अगस्त को स्वतंत्रता दिवस पूरे देश में बड़े धूमधाम से मनाया जाता है । 15 अगस्त के दिन सभी जिलों में झंडा वंदन किया जाता है और झंडा वंदन करने के बाद पक्षियों को पिंजड़े से बाहर निकाल कर आसमान में उड़ाया जाता है । 15 अगस्त के दिन उन सभी पक्षियों को रिहा करके आसमान में छोड़ दिया जाता है जो कई दिनों से , कई सालों से पिंजडो़ में बंद थे ।

15 अगस्त के दिन भारत देश के प्रधानमंत्री के द्वारा झंडा वंदन करने के बाद पक्षियों को पिंजड़े से रिहा करके आसमान में छोड़ दिया जाता है क्योंकि सुंदर सुंदर पक्षियों को कैद करने से प्राकृति की सुंदरता नष्ट होती जाती है । यदि हमें प्रकृति की सुंदरता को बनाए रखना है तो हमें पक्षियों को स्वतंत्र रूप से उड़ने देने की आवश्यकता है । 15 अगस्त के दिन जेल से उन कैदियों को रिहा किया जाता है जो अपनी सजा काटते समय अपने आप को सुधारने की कोशिश करते हैं ।

प्रतिवर्ष कैदियों के साथ साथ पक्षियों को भी पिंजड़े से रिहा किया जाता है और आसमान में छोड़ दिया जाता है ।हमें जीव-जंतु , पेड़-पौधे , पशु पक्षियों को प्रकृति से विलुप्त होने से रोकने की आवश्यकता है । नहीं तो आने वाले समय में प्रकृति से पशु-पक्षी , पेड़-पौधे पूरी तरह से लुप्त हो जाएंगे । फिर हमें सिर्फ पक्षी टीवी , वॉलपेपर में ही दिखाई देंगे । आने वाले समय में हमारी आने वाली पीढ़ी को पक्षी सिर्फ वॉलपेपर में या फिर टीवी पर ही दिखाई देंगे । यदि हमने पक्षियों की प्रजाति को विलुप्त होने से नहीं रोका तो पक्षियों की सभी प्रजाति धीरे-धीरे नष्ट हो जाएंगी ।

जब कोई पक्षी अपने बच्चे को जन्म देता है तब वह बड़ी कठिनाइयों से उस बच्चे को पालता है । दूर-दूर से घोंसला एकत्रित करके पेड़ पर लगाता है जिससे कि उसके बच्चे पर धूप पानी या किसी तरह की कोई परेशानी ना आए । पक्षियों को बड़ी कठिनाइयों से गुजरना पड़ता है । धीरे धीरे जब उसका बच्चा बड़ा होता है तब पक्षी उसे उड़ना सिखाता है । पक्षी अपने बच्चे का पेट भरने के लिए दूर-दूर तक सुबह निकल कर शाम को दाना एकत्रित करके अपने बच्चे को खिलाने के लिए लाता है ।

पक्षियों के अंदर भी दया भाव की भावना होती है । पक्षी भी अपने बच्चों से बहुत प्रेम करते हैं । जिस तरह से इंसान अपने बच्चों से प्रेम करता है उसी तरह से पक्षी भी अपने बच्चों से प्रेम करते हैं । यदि हमें पक्षियों की सुंदरता उनकी खूबसूरती उनकी आवाज से आनंद की अनुभूति करना है तो आज हम सभी को यह प्रण लेना चाहिए कि हम कभी भी पक्षियों पर अत्याचार नहीं करेंगे । हम कभी भी पक्षियों को पकड़ कर उन्हें पिंजड़े में बंद नहीं करेंगे और जो व्यक्ति पक्षियों को मारकर उनका गोश्त खाते हैं उनको हमें जागरूक करके यह बताना है कि इंसान की तरह ही पक्षियों में जान होती है ।

वह भी स्वतंत्रता के साथ जीने के हकदार होते हैं । भगवान ने उनको भी स्वतंत्रता के साथ जीने का अधिकार दिया है । यदि हम अपनी ताकत के बल पर उन पक्षियों पर अत्याचार करेंगे तो भगवान हमें कभी भी माफ नहीं करेगा । क्योंकि भगवान ने हमें अच्छे कर्म करने के लिए भेजा है ना कि पक्षियों पर अत्याचार करने के लिए । दोस्तों मैं आशा करता हूं आप सभी लोग इस लेख को पढ़ने के बाद पक्षियों से प्रेम करोगे , पक्षियों पर अत्याचार नहीं करोगे , पक्षियों को कभी भी पिंजड़े में बंद करके नहीं रखोगे ।

क्योंकि हम सभी का यह दायित्व है कि हम सभी इस प्रकृति को बनाए रखें , प्रकृति को हरी-भरी बनाए रखें और पशु पक्षियों को विलुप्त होने से रोकें । जब हम कोयल की मीठी कुक सुनते हैं तब हमें अपने जीवन पर एक आनंद की अनुभूति होती है । जब हम तोते की मीठी वाणी सुनते हैं तब हमें आनंद आता है । जब हम चिड़िया की चहक सुनते हैं तब हमें आनंद आता है । हम यदि यह चाहते हैं कि हमारी आने वाली पीढ़ी भी पक्षियों की सुंदरता , पक्षियों की भाषा , पक्षियों की मीठी वाणी सुने तो हमें इनको विलुप्त होने से रोकना पड़ेगा ।

भारत सरकार के द्वारा भी पक्षियों की सुरक्षा के लिए नियम कानून बनाए हैं । भारत देश में बहुत से ऐसे पक्षी हैं जिन्हें मारने पर भारतीय कानून के हिसाब से सजा दी जाती है ।यदि कोई व्यक्ति मोर को मारता है तब उसे सजा का प्रावधान भारत सरकार के द्वारा किया गया है । उस व्यक्ति को जेल में बंद कर दिया जाएगा और जुर्माना भी उस व्यक्ति को भरना पड़ेगा । क्योंकि सरकार भी जानती है कि प्रकृति की सुंदरता मानव जीवन के लिए कितनी आवश्यक है ।

सरकार भी यह जानती है की वातावरण स्वच्छ रखने के लिए की कितनी आवश्यकता होती है ।

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दोस्तों हमारे द्वारा लिखा गया यह जबरदस्त आर्टिकल पक्षियों की स्वतंत्रता पर निबंध Essay on birds freedom in hindi यदि आपको पसंद आए तो सबसे पहले आप सब्सक्राइब करें इसके बाद अपने रिश्तेदारों एवं दोस्तों को शेयर करना ना भूले धन्यवाद ।

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After Prison, I Went to Miami to Reacquaint Myself With Freedom

By Ryan M. Moser

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This essay is the first in a series about traveling after confinement. Look for the next one this summer.

The day after leaving prison, I inhaled ocean air for the first time in eight years.

I’d decided to take a barefoot walk down Ocean Drive in Miami , passing vendors selling handmade wooden bead bracelets and blown-glass bowls. Bikers and roller skaters were cruising the beachside promenade. Reggae music from a nearby bar floated in the air. Carrying an oversized mojito in one hand and a churrasco skewer in the other, I gazed past the strip of white sand, dotted with umbrellas and sunbathers, towards the Atlantic—the same water I’d grown up swimming in during family vacations at the Jersey Shore . The ocean’s edge has been a sanctuary for me since childhood, always drawing me in to splay my toes across the gritty, cool surface strewn with black-stained jingle shells, tan whelks, and chips of horseshoe crab shells. I need the sand and the ocean like I need air and food.

But it didn’t seem real to me now, being completely free in nature.

When I was arrested for property crimes in 2014, I was living in north Florida. Before that I lived in Philadelphia , my hometown. But my prison, Everglades Correctional Institution, rested 30 miles west of Miami—a city I had never visited. The yachts and nightclubs of the coastal metropolis had felt a million miles away, but somehow the stories I heard about fresh mango juice and the Latin Quarter always made it seem welcoming.

In this way, traces of Miami had reached my prison. I would watch the Miami Dolphins play on Sundays. Through the window next to my prison bunk, I could see the fireworks shows on holidays. And Miami locals would tell me of their favorite restaurants, the music scene, and the city’s celebrities. Juan talked about his Uncle’s Cuban coffee shop on 6th Street. Garcia loved the way the bay smelled after a storm came through—“like a fishy heaven,” he’d say.

During my eight-year prison sentence, I dreamed of visiting this vibrant, multicultural city. And on New Year’s Eve 2022—one day after I was set free—I finally did.

My last day at Everglades started like every other during my roughly 3,000 days of incarceration. I was startled awake by a loudspeaker and siren at 4 a.m. and told to prepare for chow. Impatient prisoners lined up for food and gang gossip. Fights broke out. I felt the stress of living in a constant state of heightened situational awareness. Beige concrete walls and steel bars had colored my life for so long. I was anxious to return to things I barely remembered: the sounds of a violin, the smell of fresh laundry, the taste of Dr. Pepper. But six hours away from being released, I felt unsure of how I was going to re-acclimate to the world.

I sat on a metal bench in the prison’s TV room watching TMZ and thought about the decisions that had brought me here. When my pain pill abuse was at its worst, I committed property crimes to support my addiction. I never realized how much it would cost: freedom, dignity, respect, love. I hadn’t seen my family in a decade, but I was excited, and nervous, to be seeing them soon—and I knew I was the only one going home that day. Through the barred window were glimpses of the Everglades swamp, with myna birds and snapping turtles feeding just outside the prison gate. I waited to hear my name and Department of Corrections number called to signal my release.

When I stepped out of the concertina razor-wire fence, guarded by armed officers, my mentor Alex stood waiting for me on the other side. For four years, I led a men’s group he had created inside my prison, and we had become friends. Tall and gregarious—a retired restaurateur committed to helping men inside prison—he was a father-figure to me when my own dad and stepdad couldn’t be. He looked like an elder statesman with graying hair as he greeted me, throwing a pair of khaki shorts and a polo into my hands and telling me to get changed in his Lexus. When people leave prison, it is often described as “coming home.” But Alex was not only figuratively welcoming me home, he was hosting me at his house in Kendall, a town just outside of central Miami, for the week.

“How does it feel to look back at that fence and know you’re never going back?” he asked me.

I was so overwhelmed I couldn't respond.

Even though I had left prison, I still felt like someone was watching my every move. Inside, the guards were ever present and in your face—a reminder every day that I was temporarily the property of the state, and they took the custody of that property very seriously. On the beach, I had to remind myself there were no corrections officers waiting to catch me breaking a rule—the bike cops cruising around South Beach didn’t even glance at me walking by. I was not an imposter. No one was waiting to send me back to prison. I had served my time. I belonged out here.

As twilight arrived on New Year’s Eve , laughter and revelry echoed from bars. Lamborghinis and Porches, crammed bumper to bumper, blasted electronic dance music as they crawled down Ocean Drive. Neon lights illuminated the strip’s Art Deco architecture. I washed the sand off my feet and caught an Uber downtown to the Hard Rock Cafe to meet Alex and his wife.

For months, the couple had boasted about the restaurants in Miami , telling me over the phone how proud they were of me and how excited they were to show off their city. Dinner was fresh salmon and asparagus at a table overlooking Biscayne Bay. I leaned back in my chair and marveled at how the fish melted in my mouth. The greens were so crisp that they crunched with a snap. I tasted the plum sauce and avocado spread with my bread, and thought about the mystery meat I’d eaten for eight years—how I’d never again stand in a crowded chow line and have to choose between being malnourished or eating food that regularly got men sick with food poisoning.

We had even bigger plans for the rest of the night. After dinner, we walked to the ampitheather at Bayfront Park where we would ring in the New Year at a concert by Pitbull —just about as Miami as you can get. Subwoofers pounded as we neared the show. Though I could barely see the stage from our spot on the grass, I was buzzing with happiness. There were so many people around me that at first Alex was worried about me getting anxious, but I felt comfortable and warm, like I was surrounded by a new family.

Half way through the show, fireworks blasted up into the air and the inebriated crowd screamed and whistled. The large Orange Bowl clock by Biscayne Bay counted down: Three minutes and ten seconds… Three minutes and nine seconds… I had waited years for a clock to run out. But now, I was content in the present.

“Isn’t tonight special?” a German tourist turned and asked me. “You can just start over.”

I thought of the times I had wished I could start over: during my addiction, my marriage, my relationship with my kids, my career, my conviction, my loss of freedom. “You’re right,” I said. “It is special.”

The fireworks crescendoed as it got closer to midnight. Colorful bombs exploded above the heart of Miami. Yellow and blue sparks criss-crossed the sky. I pulled out my new smartphone to take a picture, but cellphones had changed drastically while I was gone and I fumbled. I looked at Alan with tears in my eyes, as the final 10 seconds of the year disappeared and I left behind the mistakes from the past.

It was officially the dawn of 2023 when we got back to Alex's condo in a highrise along the Biscayne Bay. I smoked a cigar on the balcony and looked over the railing at the water lapping against the wooden piers, processing the culture shock of leaving one world and entering another—grateful for another chance at peace. Palm trees swayed as a pair of white ibis grazed in the shallows. Boat lights sprinkled the rippling water under a waning moon and laughter echoed across the bay from a late-night soiree. I drifted to sleep in a hammock right on the balcony and felt safe for the first time in years.

Over the course of the next week I was met with raw emotions and fresh experiences: tacos in Little Havana while Cuban salsa music played; graffitied buildings in the Wynwood art district; sips of coffee at a bistro overlooking the bay. On my last day in Miami, I borrowed Alex’s car and drove to the beach at dawn to rent a bike and ride the path along the ocean. The sky was an eerie bruised purple, except for a speck of amber on the horizon. I started my ride at 30th Street and pedaled south as Vance Joy’s “Missing Piece” played from my phone, zipping by the venerable Fontainebleau Hotel . The beach was empty and for the first time in many years, I was completely alone with my thoughts.

At 8th Street, I locked my bike and walked toward the surf, making sure to squeeze my toes deep into the sand. A cruise ship blew its foghorn in the distance. I sat on the beach watching the crimson sun rise up through peach-colored clouds to be born with indescribable beauty. I wept softly for all of the years I had lost, for making it out alive, for being able to soon reunite with my family. I felt sanguine and was hopeful for the future, having spent my first week out experiencing the joys and wonders that life has to offer through the lens of this magical town: like friendship and trying new food, or talking to my sister on the phone while smelling the salt in the air. It all reminded me of what there is to lose if I make a bad decision.

I breathed deeply. There's never been a night dark enough that the light of a sunrise cannot defeat, and I was thankful for that.

This article was published in partnership with the Prison Journalism Project , a nonprofit journalism organization that trains incarcerated writers in journalism and publishes their work. You can read more work by PJP writers here .

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David French

Colleges Have Gone off the Deep End. There Is a Way Out.

A dozen tents surrounded by students sitting on the ground on the quad at Columbia University; one sign reads, “Welcome to the People’s University for Palestine.”

By David French

Opinion Columnist

I had my head in a law book when I heard the drums. That was the sound of the first campus protest I ever experienced. I’d come to Harvard Law School in the fall of 1991 as a graduate of a small, very conservative Christian college in Nashville. Many of my college classmates had passionate religious and political commitments, but street protest was utterly alien to the Christian culture of the school. We were rule followers, and public protest looked a bit too much like anarchy for our tastes.

But Harvard was different. The law school was every bit as progressive as my college was conservative, and protest was part of the fabric of student life, especially then. This is the era when a writer for GQ magazine, John Sedgwick, called the law school “ Beirut on the Charles ” because it was torn apart by disputes over race and sex. There were days when campus protests were festive, almost celebratory. There were other days when the campus was seething with rage and fury.

That first protest was in support of faculty diversity, and it was relatively benign. I walked outside and followed the sound of the drums. A group of roughly 100 protesters was marching in front of the law school library, and soon they were joined by an allied group of similar size from Harvard’s John F. Kennedy School of Government. I watched as they danced, sang and listened to speeches by student activists and sympathetic professors. That first protest had an angry edge, but it was also completely peaceful and endlessly fascinating to a kid from a small town in Kentucky who’d never seen a drum circle before.

But things soon got worse, much worse. Protests got more unruly, and student activists got more aggressive. The entire campus was in a state of conflict. In Sedgwick’s words, students were “waging holy war on one another.” Small groups of students occupied administrative offices, and angry activists shouted down their political opponents in class and often attempted to intimidate them outside class. I was shouted down repeatedly, and twice I received disturbing handwritten notes in my campus mailbox in response to my anti-abortion advocacy. My student peers told me to “go die.”

Watching the protests and experiencing the shout-downs changed the course of my career. I was both enthralled by the power of protest and repulsed by the efforts to silence dissenters. Given the immense cultural influence of American higher education, I agreed with the Supreme Court’s famous words in the 1957 case Sweezy v. New Hampshire : “Teachers and students must always remain free to inquire, to study and to evaluate, to gain new maturity and understanding; otherwise, our civilization will stagnate and die.” Those words, combined with my own negative encounters at Harvard, helped define my legal career. From that point forward, I would defend free speech.

It’s been more than 30 years since that first campus protest, and over that time I’ve seen countless protests, I’ve defended countless protesters — and I’ve even been protested against at several schools. In the course of those cases and confrontations, I’ve learned that the issue of campus protest is remarkably complex and that campus culture is at least as important as law and policy in setting the boundaries of debate.

There is profound confusion on campus right now around the distinctions among free speech, civil disobedience and lawlessness. At the same time, some schools also seem confused about their fundamental academic mission. Does the university believe it should be neutral toward campus activism — protecting it as an exercise of the students’ constitutional rights and academic freedoms but not cooperating with student activists to advance shared goals — or does it incorporate activism as part of the educational process itself, including by coordinating with the protesters and encouraging their activism?

The simplest way of outlining the ideal university policy toward protest is to say that it should protect free speech, respect civil disobedience and uphold the rule of law. That means universities should protect the rights of students and faculty members on a viewpoint-neutral basis, and they should endeavor to make sure that every member of the campus community has the same access to campus facilities and resources.

That also means showing no favoritism among competing ideological groups in access to classrooms, in the imposition of campus penalties and in access to educational opportunities. All groups should have equal rights to engage in the full range of protected speech, including by engaging in rhetoric that’s hateful to express and painful to hear. Public chants like “Globalize the intifada” may be repugnant to many ears, but they’re clearly protected by the First Amendment at public universities and by policies protecting free speech and academic freedom at most private universities.

Still, reasonable time, place and manner restrictions are indispensable in this context. Time, place and manner restrictions are content-neutral legal rules that enable a diverse community to share the same space and enjoy equal rights.

Noise limits can protect the ability of students to study and sleep. Restricting the amount of time any one group can demonstrate on the limited open spaces on campus permits other groups to use the same space. If one group is permitted to occupy a quad indefinitely, for example, then that action by necessity excludes other organizations from the same ground. In that sense, indefinitely occupying a university quad isn’t simply a form of expression; it also functions as a form of exclusion. Put most simply, student groups should be able to take turns using public spaces, for an equal amount of time and during a roughly similar portion of the day.

Civil disobedience is distinct from First Amendment-protected speech. It involves both breaking an unjust law and accepting the consequences. There is a long and honorable history of civil disobedience in the United States, but true civil disobedience ultimately honors and respects the rule of law. In a 1965 appearance on “Meet the Press,” the Rev. Dr. Martin Luther King Jr. described the principle perfectly: “When one breaks the law that conscience tells him is unjust, he must do it openly, he must do it cheerfully, he must do it lovingly, he must do it civilly — not uncivilly — and he must do it with a willingness to accept the penalty.”

But what we’re seeing on a number of campuses isn’t free expression, nor is it civil disobedience. It’s outright lawlessness. No matter the frustration of campus activists or their desire to be heard, true civil disobedience shouldn’t violate the rights of others. Indefinitely occupying a quad violates the rights of other speakers to use the same space. Relentless, loud protest violates the rights of students to sleep or study in peace. And when protests become truly threatening or intimidating, they can violate the civil rights of other students, especially if those students are targeted on the basis of their race, sex, color or national origin.

The result of lawlessness is chaos and injustice. Other students can’t speak. Other students can’t learn. Teachers and administrators can’t do their jobs.

In my experience as a litigator , campus chaos is frequently the result of a specific campus culture. Administrators and faculty members will often abandon any pretense of institutional neutrality and either cooperate with their most intense activist students or impose double standards that grant favored constituencies extraordinary privileges. For many administrators, the very idea of neutrality is repugnant. It represents a form of complicity in injustice that they simply can’t and won’t stomach. So they nurture and support one side. They scorn the opposition, adopting a de facto posture that says , “To my friends, everything; for my enemies, the law.”

I’ve experienced this firsthand. I vividly remember representing a campus Christian group in a dispute at Tufts University in 2000 . The group had been derecognized for requiring that student leaders of their group share that group’s traditional sexual ethic, which reserves sex for heterosexual marriage. You might disagree strongly with that view, but granting religious groups the flexibility to impose faith-based requirements on religious leaders fits squarely within the American tradition of free exercise of religion.

Tufts is a private university, so it has some flexibility in suppressing religious expression on campus, but it had no excuse for attempting to toss a Christian group from campus at the same time that it permitted acts of intimidation against those Christian students. For example, at the most contentious moment of the dispute, Tufts officials prevented my student clients and me from entering the hearing room where their appeal was being heard, while a crowd of protesters gathered in a darkened hallway, pressed up around us and herded us into a corner of the hall. There was no campus outrage at this act of intimidation. We saw no administrative response.

University complicity in chaos isn’t unusual. In a case I worked on when I was president of the Foundation for Individual Rights and Expression, we discovered that administrators at Washington State University’s Pullman campus had actually helped plan a disruptive protest against a play put on by a student director, an intentionally provocative show that mocked virtually every group on campus.

University or faculty participation in unlawful protest isn’t confined to the cases I worked on. At Oberlin College, administrative facilitation of ugly and defamatory student protests outside a local business ultimately cost the school $36 million in damages. At Columbia, hundreds of sympathetic faculty members staged their own protest in support of the student encampment on the quad, and there are reports that other faculty members have attempted to block members of the media from access to the student encampment.

None of this is new. All of it creates a culture of impunity for the most radical students. Disruptive protesters are rarely disciplined, or they get mere slaps on the wrist. They’re hailed as heroes by many of their professors. Administrators look the other way as protesters pitch their tents on the quad — despite clear violations of university policy. Then, days later, the same administrators look at the tent city on campus, wring their hands, and ask, “How did this spiral out of control?”

There is a better way . When universities can actually recognize and enforce the distinctions among free speech, civil disobedience and lawlessness, they can protect both the right of students to protest and the rights of students to study and learn in peace.

In March a small band of pro-Palestinian students at Vanderbilt University in Nashville pushed past a security guard so aggressively that they injured him , walked into a university facility that was closed to protest and briefly occupied the building. The university had provided ample space for protest, and both pro-Israel and pro-Palestinian students had been speaking and protesting peacefully on campus since Oct. 7.

But these students weren’t engaged in free speech. Nor were they engaged in true civil disobedience. Civil disobedience does not include assault, and within hours the university shut them down. Three students were arrested in the assault on the security guard, and one was arrested on charges of vandalism. More than 20 students were subjected to university discipline, three were expelled , and one was suspended.

The message was clear: Every student can protest, but protest has to be peaceful and lawful. In taking this action, Vanderbilt was empowered by its posture of institutional neutrality . It does not take sides in matters of public dispute. Its fundamental role is to maintain a forum for speech, not to set the terms of the debate and certainly not to permit one side to break reasonable rules that protect education and safety on campus.

Vanderbilt is not alone in its commitment to neutrality. The University of Chicago has long adhered to the Kalven principles , a statement of university neutrality articulated in 1967 by a committee led by one of the most respected legal scholars of the last century, Harry Kalven Jr. At their heart, the Kalven principles articulate the view that “the instrument of dissent and criticism is the individual faculty member or the individual student. The university is the home and sponsor of critics; it is not itself the critic. It is, to go back once again to the classic phrase, a community of scholars.”

Contrast Vanderbilt’s precise response with the opposing extremes. In response to the chaos at Columbia, the school is finishing the semester with hybrid classes, pushing thousands of students online. The University of Southern California canceled its main stage commencement ceremony , claiming that the need for additional safety measures made the ceremony impractical. At both schools the inability to guarantee safety and order has diminished the educational experience of their students.

While U.S.C. and Columbia capitulate, other schools have taken an excessively draconian approach. Gov. Greg Abbott of Texas posted on X, “Students joining in hate-filled, antisemitic protests at any public college or university in Texas should be expelled.” On April 25 the Foundation for Individual Rights and Expression sent a forceful letter to the president of the University of Texas at Austin condemning the display of force on campus. “U.T. Austin,” it wrote, “at the direction of Gov. Greg Abbott, appears to have pre-emptively banned peaceful pro-Palestinian protesters due solely to their views rather than for any actionable misconduct.”

At Emory University, footage emerged of police tackling a female professor who posed no obvious danger to the police or anyone else. Protests are almost always tense, and there is often no easy way to physically remove protesters from campus, but the video footage of the confrontation with the professor was shocking. It’s hard to conceive of a justification for the violent police response.

At this moment, one has the impression that university presidents at several universities are simply hanging on, hoping against hope that they can manage the crisis well enough to survive the school year and close the dorms and praying that passions cool over the summer.

That is a vain hope. There is no indication that the war in Gaza — or certainly the region — will be over by the fall. It’s quite possible that Israel will be engaged in full-scale war on its northern border against Hezbollah. And the United States will be in the midst of a presidential election that could be every bit as contentious as the 2020 contest.

But the summer does give space for a reboot. It allows universities to declare unequivocally that they will protect free speech, respect peaceful civil disobedience and uphold the rule of law by protecting the campus community from violence and chaos. Universities should not protect students from hurtful ideas, but they must protect their ability to peacefully live and learn in a community of scholars. There is no other viable alternative.

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David French is an Opinion columnist, writing about law, culture, religion and armed conflict. He is a veteran of Operation Iraqi Freedom and a former constitutional litigator. His most recent book is “Divided We Fall: America’s Secession Threat and How to Restore Our Nation .” You can follow him on Threads ( @davidfrenchjag ).

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