Slavery and sectionalism, between the North and South Essay Example for Free

Slavery and sectionalism, between the North and South Essay To what extent did the American Civil War succeed in removing the two main causes of conflict: slavery and sectionalism, between the North and South? The causes of the Civil War are a subject that have fascinated historians for generations, provoking many different interpretations. From my study I have found slavery and sectionalism to be the most important causes. In the short term, the war did not succeed in eradicating these causes of conflict and actually incited further problems, such as racism and violence. The Reconstruction period failed to achieve its main aims, which were to re-unite the two sections of North and South into the Union, and to help the Negro to infiltrate that country as a citizen, and not a slave. I also aim to show that these forces are still evident in American society today, and therefore bring the historical argument up to date. Sectionalism is a multi-faceted cause, and many historians have stressed different aspects of this sectionalism as the cause of conflict. Cultural and social historians emphasise the contrast between the civilisations and values of the two regions, whereas progressive historians stress the economic gulf between the North and South, and Marxist historians believe the class difference was the overriding cause of conflict. These views are valid as a detailed insight into particular areas of sectionalism, however their narrow viewpoint ignores other contributing factors. The most reliable view is provided by Kennet M Stampp, who demonstrates that sectionalism was a culmination of these factors which together were a major cause of conflict. He uses a variety of sources, both contemporary and secondary, to provide a balanced evaluation. This is juxtaposed to other historians who may have used a limited range of sources or been influenced by the predominant view of the time. Other historians, however, have singled out slavery to be the cause of the sectional crisis, and indeed the war. Northern historians such as James Ford Rhodes particularly uphold this view: of the American Civil War it may safely be asserted that there was a cause, slavery Slavery certainly was a huge force in America. In 1860, four million people were slaves with more that three million of these working in the South. Nonetheless, revisionist historians have argued that slavery was not the main cause of the Civil War. This could possibly have been due to a new influx of evidence, or a particular historical debate. However, recently, historians have criticised these accounts for failing to appreciate the moral urgency of the slavery issue, and have given renewed emphasis to slavery as the cause of the conflict. Despite these different interpretations, it was both the multi-faceted nature of sectionalism and slavery, which caused the Civil War. According to law, slavery was removed after the American Civil War with the Emancipation Proclamation of September 22 1862: All persons held as slaves within any state, or designated part of a state shall be forever free This however, did not free them from the racism and discrimination that their emancipation incited. The Southern image of the Negro was shaped by their slave past, and therefore the image had not changed despite the war. For example, Brogan says: the mind of the section is continuous with the past Cash and his book are themselves strong evidence of the continuation of these ideas, even one hundred and forty years later. Other historians are in accordance with this view: Southern bitterness ran deep People still believed that what they had fought for wasnt morally wrong and that Africans were meant to be slaves. Thus, as Cable writes the ex slave was not a freeman, only a free Negro. These ideas were furthered by evidence from sociologists, anthropologists and psychologists who presented what they regarded as convincing evidence of the innate racial traits of Negroes, indicating that they were intellectually inferior to whites. For example Dr J C Nott, a leading Southern ethnologist in the 1850s said: The Negro races stand at the lowest point in the scale of human beings. These ideas were also passed on through the government, for example Alexander H Stephens (vice President of the Confederacy) said: equality does not exist between blacks and whites. The one race is by nature inferior in many respects, physically and mentally to the other. Thus, white people were indoctrinated by superior, and who they believed to be trustworthy figures of the time. This contemporary evidence is extremely useful to the modern historian to understand how the belief of the inferiority of Negroes was continued, and indeed reinstated, after the war, hence causing the degradation of the blacks. Economic degradation of the Negro also strengthened the white mans belief in their innate inferiority. Emancipated Negroes were potential social and economic competitors, particularly owing to the rapidly rising population of the South; therefore white men felt that they had to keep them at the bottom of the caste and economic system. This was achieved through sharecropping. Useless land was given to blacks who could take a share of the crop. The planters could therefore bring land to production without paid labour, whilst at the same time giving the chance for the black man to work under his own supervision and to sell his share of the crop to eventually buy his own land. However the blacks received poor treatment, were often cheated out of their money and remained under the control of the whites. Hence in all but appearance this was the same as the old plantation and slavery had effectively not been removed. Derrick Murphy upholds this view: Sharecropping.. kept them [the Negroes] in a position of poverty and social inferiority. Indeed sharecropping continued into the 1940s in some areas of America, such as Alabama, therefore it was another eighty years before slavery was abolished in the farms. The black codes also endorsed this idea of the black remaining under whites control. For example, a leading Northern liberal, Carl Schurz, remarked that the codes embodied the idea that although individual whites could no longer have property of the individual blacks, the blacks at large belonged to the whites at large. This could be seen as a prejudiced evaluation as Schurz is a Northerner remarking on Southern principles. However, this viewpoint is supported by fact. The black codes prohibited Negroes serving on juries or testifying against white men, disallowed Negroes marrying whites and stated that the Negroes were not allowed to leave their place of work without permission. The codes therefore limited their freedom, and reduced them to a state of pre-war slavery. Schurzs analysis is indeed correct, that the Negroes were far from being emancipated as they still belonged to the whites. Whites disallowed blacks the right to better their position through education. Post war public education was only provisioned for whites, as they believed that the education of blacks was a waste of effort, or even dangerous (Degler). All over the South in 1865-7 any white person who attempted to instruct Negroes was subject to attacks and violence. Therefore the blacks were further denied rights, much the same as they were under slavery. Under the driving will of the Radical Republicans, the fourteenth and fifteenth Amendment of 1866 and 1869 were adopted to the Constitution. These allowed the blacks to be full citizens, and equal in rights and voting privileges with white men. This threat of possible black power to white supremacy caused an upsurge of hatred towards the blacks, and an outbreak of violence and intimidation at the ballot box. Groups such as the Ku Klux Klan, Knights of White Camelia, The White Brotherhood and The Pale Faces began to emerge. Their aim is shown in the official charge to the new recruits of the Ku Klux Klan in 1867: Our main and fundamental objective is the maintenance of the supremacy of the white race in this Republic. Therefore we can see that the emancipation of the slaves actually provoked worse reaction towards the Negroes, and made their life one filled with terror, which it had net been to the same extent before. However, there were also some positive moves towards equality of blacks in the Reconstruction period. Radical Republicans believed that all sons of Adam and Eve are equal in the eyes of God and therefore that it was morally wrong for Negroes to be discriminated against. They pushed for the Force Acts passed on May 31st 1870, and February 21st 1871. These said that force or intimidation used to prevent citizens from voting would be punished by fine or imprisonment. A third Force Act, the Ku Klux Klan Act of April 20th 1871, imposed heavier penalties on persons who shall conspire together, or go in disguise for the purpose of depriving any person or any class of person of the equal protection of the laws, or of equal privileges or immunities under the laws. They also pressed for a longer life span of the Freedmans Bureau, which provided food, clothing and medical care for refugees and Negroes. According to the original act, the bureaus work was to terminate within a year after the end of the war. However, through the work of the Congressional Committee on Reconstruction and the radicals, the Freedmens Bureau Bill was passed in February 1866, which indefinitely extended its life span. However the bureau was hated by most Southern men, and was subject to much criticism, for example that it was stirring up discontent among the Negroes and giving false hopes, or that the bureau employed corrupt and incompetent administrators who wasted federal money. Some of this is true, however a more trustworthy evaluation of the bureaus work is that of historian Kenneth M Stampp, who believed the bureau played a constructive role in the transformation of the Negro from slave to citizen and that the tradition that the bureau was rife with corruption and incompetence is an exaggeration. His evaluation can be regarded as more trustworthy owing to the fact that as a modern historian he is less likely to be influenced by past war views and the use of evidence as propaganda. More than likely much of this corruption will have been exaggerated by Southern propagandists to try and close the bureau down and stop any aid to the Negroes. Stampp also has a wider range of source material and t he value of hindsight to provide a more balanced argument. However, the bureau did not manage the complete transformation especially as Congress stopped its activities in 1869. Thus ended the one modest Federal effort to deal directly with some of the social and economic problems confronting the post-war South, as written by Stampp. The Radical Republicans began to decline, and were replaced with stalwarts, who were concerned with the maintaining the status quo. This meant that they were no longer concerned with the issue of Negroes, and that its crusade had lost vitality. Brognan writes, by the end of the mind 70s the Negro was seen, at best, as a bore and a nuisance. Thus, by the end of the Reconstruction Period, the Negro remained a lower caste, economically discriminated against, faced with violence, and in a position no better than that of the pre-war slavery period. Towards the end of the nineteenth century their position became worse as they faced segregation. I t began with a movement led by Mississippi Constitutional Convention of 1890, which insisted on poll taxes and literary tests to remove blacks from the voting registers. This initiated a period of segregation in hospitals, theatres, cemeteries, housing, prisons and even with water fountains. This was not helped by the fact that the North had begun to look at a Negro through Southern eyes. The post-war era may have united the Northern and Southern beliefs about the Negroes, however it caused a greater void between the two sections in other respects. The Civil War destroyed two thirds of Southern wealth, which was worsened by a population rise in the South, thus impoverishing the South. This was in direct juxtaposition with the North, who got economic benefits from the secession. It became easier for the North to go ahead with construction, for example of the transcontinental railway, without the South opposing it, and during the war years Northern wealth had grown by 50 percent. Thus, the war actually exacerbated the pre-war problems by creating an even greater economic gulf. Slavery had also hindered the training of artisans and craftsmen, and education remained a low priority for the south. Any educated Southerners would travel to the North to go to university, thus draining the South of its intelligence, and possible makers of wealth. This therefore maintained the divisions between the two sections of the country. The war also did not change the attitude of the two sections towards one another. If anything it strengthened them, and created patriotic ideas of either section: Four years of fighting for the preservation of their world, and their heritage, four years of measuring themselves against the Yankee had left the South more aware of their differences and of the line which divided what was South and what was not. Cash here provides a valuable and reliable view of the Southern viewpoint for an outsider. However, it is only a reliable view of the traditional Southern stance. Throughout his book it is interesting to note how revisionist ideas are not explored. This can be viewed in a positive manner however, in that we are given deep insight into one type of historical viewpoint, a view that many post-war Southerners would have held, one that evidently still exists today. This idea of Southern nationalism was deeply rooted in their fear of losing their traditions and therefore the status quo of the section. It was an unwillingness to change into a section like the North. They had their stereotypical views of the North, thus to change they felt they would incite moral and Physical ruin. Therefore it can be seen that not only was slavery still apparent in America after the Civil War, but also the divisions between the sections still existed. Thus the reconstruction had failed in most of its aims, and the Civil War had not succeeded in removing its causes on conflict. Even in todays society, one hundred and fifty years later, the causes behind the war are still evident in America. We can see that when the causes relate to the opinion, habits and traditions of the people they are extremely difficult to remove, and the mid set is often passed down through generations. The range of sources that I have used have all been unanimous in one aspect: they all acknowledge that the Civil War has been and will continue to be one of the most influential events that America has ever experienced, and that it is difficult to assess whether the divisions underlying the war will ever be fully removed from American society.

Radio Frequency Weapons and the Next Phase of Terrorism :: September 11 Terrorism Essays

Radio Frequency Weapons and the Next Phase of Terrorism         Ã‚  Ã‚  Abstract:   This paper examines different types of radio frequency ("RF") weapons that are currently being developed.   It discusses the different types of weapons that currently exist, explains why they would be useful to terrorists, and explores different ways to defend against them.        Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Recent media articles have put forth the idea of the "RF weapon," something that has been described as if it were a magical gun that can bring the United States to its knees.   While these weapons do exist, the threat they pose is far less widespread and dangerous than articles such as "RF Weapons Attacking Our Freedom?" propose.   Having said that, however, the threat is real, and steps need to be taken to defend against RF weaponry.      Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   One of the first distinctions that should be drawn in this discussion is that between RF weapons and EMP weapons.   An EMP (electromagnetic pulse) is usually employed by detonating a thermonuclear devices at high altitudes (500 miles or more) above the Earth.   The resulting electromagnetic pulse cripples any electronic equipment within its path.   Thus, one nuclear device can be used to cripple the modern infrastructure of an entire nation [1].   An RF device is effective over a much smaller range, but it can cause just as much damage [2].      Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   According to David Shriner, a former military engineer and expert on RF technology, there are a number of different types of RF weapons, which are also referred to as High Powered Microwave (HPM) weapons.   The first type is the conventional RF weapon, which sends out a concentrated band of radio waves toward a target.   These radio waves act in a way similar to the waves inside a normal microwave oven; given a sufficient amount of power, they can be used to heat and damage electronic equipment operating at the same frequency.   Because of this need to match frequency with the target, conventional RF weapons require prior research and intelligence before they can be deployed effectively by terrorists [3].      Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   A second, more insidious type of HPM weapon is what Shriner calls the Transient Electromagnetic Device (TED).   Instead of producing a sine wave at a particular frequency (as conventional RF devices do), the TED creates a sudden spike of energy that can last as little as 100 picoseconds (the amount of time it takes light to travel about 1.

Islam Essay

Field Study Research Karen Edmonds-Leach Professor Jonathan Pedrone REL212: World Religions-Summer September 4, 2011 Islam: Field Study Research After interviewing a member of the Islamic faith, I came to the realization that there are very many misconceptions about the religion of Islam and that these misconceptions are very hurtful, disrespectful, and inhumane. In this paper, I will first discuss several misconceptions that I had about the Islamic faith. I will then analyze how my prior understanding about the religion was altered through interviewing a member of the Islamic faith. Next, I will discuss my beliefs on misconceptions about other people’s religion being common or not. Lastly, I will recommend steps that can be taken to minimize misconceptions people have about religions that are not their own. I had many misconceptions about Islam before speaking with a member of the religion. The first was that Islam oppresses women. When I thought about women in Islam, I thought of the image of a woman wearing a veil, and other heavy, dark clothing, where no skin would be visible, even in the hot summer months. I thought about how women were forced to stay home, and were not allowed to drive vehicles. I also believed that the Muslim’s God, Allah, was not the same as the God in Christianity, and was a false god. I believed that Muslims worshipped Muhammad, and that Muhammad and Allah were the same thing. I did not think that Muslims believed in Jesus Christ. I also thought that Muslim men all married multiple wives. I thought that polygamy was something that was widely practiced in Islam, and was somewhat of a requirement. For those men who married one wife, I believed that they were merely â€Å"Americanized†. Another misconception I had was that all Muslims were Arabs. Not only did I think they were all Arabs, but I thought that being a Muslim and an Arab was the same thing. Lastly, just as the cross is something like a symbol of Christianity, I believed that the crescent and the star was the symbol of Islam. I had all of these misconceptions about Islam, as many other people who practice religions outside of Islam do, but speaking with a Muslim quickly changed my mind about these harsh misconceptions. Each one of my misconceptions about Islam count toward my overall understanding of the religion. My prior understanding was completely altered through my encounter with the Muslim woman I interviewed. I believed it would be a great idea to talk to a woman about how women are suppressed in Islam. I interviewed a friend of mine, named Kiran Masood. She was born and raised in the Islam religion, and continues to practice it today. She informed me that this is not necessarily the case. She stated that some Muslim countries do have laws that oppress women, but this practice does not come from Islam itself. Masood stated, â€Å"countries that have laws against women created these laws themselves. They may say that their basis is from the Qu’ran, but the Qu’ran does not suggest any oppression women† (Masood). Though this is true, there are some social constructions in Islam, where women and men are given different roles and equity. This is something that all religions accept, and is not a surprise to me in Islam. In addition, another common misconception is that a woman can be forced to marry against her will, and this is not the case at all. Masood informed me that â€Å"no one can force a Muslim girl to marry someone she does not want to marry; her parents may suggest she marry a suitable man, but by no means is this girl forced to marry someone that she may not want to marry† (Masood). I was also informed that divorce is not common, and it is used as a last resort. Masood also quickly refuted my second misconception, that Allah is a different God. â€Å"Allah is not a different God; Allah is simply the Arabic word for God† (Masood) which is something that I was not aware of. Allah is the same God worshipped by Muslims, Jews, and Christians. The one difference in Islam and Christianity is that Muslims believe the God is the one and only. The religion does not accept Jesus as God’s son, and believes that He has no human-like attributions. In Christianity, Jesus is accepted as God’s son and was basically God in flesh when He was on earth. Also, Muslims do not worship Muhammad, as I was lead to believe. Muhammad was chosen to deliver messages, but is not the founder of Islam, and Muslims do not worship him, though they do honor him and respect him, as they do Jesus, Moses, Adam, and Noah (the other prophets of the Word). My third misconception, that all Muslim men marry multiple women, also came to be false. Masood informed me that polygamy, marrying multiple spouses, is not encouraged in Islam, and is not mandatory. She stated, â€Å"In the religion of Islam, marrying multiple women is permissible, but is not something that the religion requires† (Masood). If a man decides to marry multiple women, these women cannot be forced into it, meaning if they do not want to marry a man with other wives, then she does not have to. My fourth misconception was that Muslims and Arabs are the same thing. Masood simply told me that the two are different, but I decided to do more research on the subject. There are about 1. 2 billion Muslims in the world. Muslims reside in a variety of places, including Nigeria, the Philippines, and of course, the United States. Muslims also represent many races, cultures, and nationalities. About 18% of Muslims live in the Arab world, primarily in Indonesia (Isseroff). This is far from 100% of Muslims. Lastly, I believed that the crescent and star was the symbol of Islam, which is not the case. In the days of the Prophet Mohammed, Muslims did not have a symbol; instead, they used solid-colored flags. The Turks in fact introduced the crescent as a symbol. It was adopted due to the Ottoman Empire’s conquest of Constantinople. In turn, all of my beliefs about Islam turned out to be false. In fact, some of them turned out to be the complete opposite. I believe that misconceptions about other people’s religion are extremely common. No matter what religion someone practices, they always have certain beliefs about other people’s religions. This is not to say that people disrespect other people’s religions, but they simply have their own beliefs towards them. Most times, we do not know anything about other people’s religions. We are so set in our own mindset that the religion we practice is the only correct religion; that we fail to learn anything about other religions in the world. Because we lack knowledge of other religions, we use stereotypes and misconceptions to justify why we do not agree with the other religions’ practices. Even those who do not practice any religion, I believe they use stereotypes and misconceptions about all religions, because those people are so fixed in their own belief that no religion is true, and that they all are false. It is important for people of all religions to have an understanding of others’ religions, because sometimes, people have a lot more in common than they think they do. For example, I thought that my own religion, Christianity, was completely different from Islam, but in reality, the two religions share many similarities. I was surprised at the information I learned from Kiran Masood, and it was a shock that Islam has a lot of parallels to Christianity. Every religion has certain misconceptions. In this paper, I analyzed the misconceptions of Islam, but Christianity and other religions have misconceptions as well. We always are so quick to judge others that are different from us, but instead we should be interested in learning new things about other religions. The purpose of this is not to persuade someone to convert to a different religion, but to just be enlightened and educated about the different religions that exist in our society. One step that could be taken to minimize misconceptions people have about religions not their own is for people to let their guards down and to be more accepting to people’s differences. Not everyone will have the same beliefs, but instead of stereotyping and discriminating against other religions, we can learn from each other. Just having knowledge of new things is prideful, and is an asset that we all should have. If we take the time to learn about other people’s beliefs, these misconceptions would not exist. We should educate ourselves, instead of jumping to conclusions. One way I like to think about this is that I do not like when people of different religions criticize and stereotype against my own religion, Christianity. I wish that people would not be so quick to speak negatively about Christianity, because most times, they do not know what they are truly talking about. They jump to conclusions, and did not take the time to learn the truth behind Christianity. Because I have such strong feelings about this, I should in turn not treat other religions this way, since I know how it feels. I should take the time to educate myself about different religions. Though it will not cause me to convert from Christianity, just having basic knowledge about other religions can help me make a better judgment on certain topics. No one can make judgments or participate in a debate if they have not done research on the subject. Interviewing my friend Kiran Masood gave me a lot of enlightenment. I learned so much about the religion of Islam that I did not previously know. Though we have known each other for a while, I never thought to learn more about the religion she practices. I found it to be a rewarding experience, and learning about different religions is something that I will continue to practice. It is important for us to understand that we all have differences, whether it is race, culture, ethnic background, economic status, or religion. Amongst all these differences are many similarities between us. Instead of always focusing on the differences that separate us, we should look at the similarities that bring us together. Our differences make us special, and our similarities give us things in common. Learning about people’s differences is important because it is what makes that person unique. Though we all have a variety of differences, one thing we have in common is we all are human beings with feelings and beliefs. We should all value our beliefs, and be open to learning about others’ beliefs as well. References Isseroff, A. (n. d. ). A Concise History of Islam and the Arabs. Middle East: MidEastWeb. Retrieved September 1, 2011, from http://www. mideastweb. org/islamhistory. htm. Fisher, M. P. , & Adler, J. A. (2011). Living Religions (8th ed. ). Upper Saddle River, N. J. : Pearson Prentice Hall.

The Grapes Of Wrath And The Great Gatsby - 1738 Words

Imagine a time when the aristocracy controls a poor man’s life. Every second he lives with the risk of an upper class member deciding whether or not to change his life for better or worse because they believe he is less than human. Although America in the nineteen twenties and thirties was known as the land of opportunity and the home of the American Dream; authors John Steinbeck and Scott Fitzgerald express different opinions in their novels, The Grapes of Wrath and The Great Gatsby, respectively. Each author uses the characterization of the wealthy classes to condemn the American Dream and show how people of this time portrayed by fictional characters were dehumanized. Steinbeck in The Grapes of Wrath portrays dehumanization through landlords and government officials, who are seen persistently harassing the Joad family, the main characters of the novel, and making their quest of survival near impossible. On the other hand, Fitzgerald, through the use of characterization, r eveals the upper class citizens to be the source of all problems for the middle and lower classes. Gatsby, whom the book is named after, surprisingly only receives a small part of the blame more generously bestowed upon Tom Buchanan and his unloving wife Daisy. Nick, the narrator, is seen in a constant struggle of whether to lose his humanity and become one of these rich apathetic â€Å"monsters†, his goal in the beginning of his journey, or to keep his humanity but give up on his dream. Therefore, bothShow MoreRelatedThe Great Gatsby and The Grapes of Wrath Essay1000 Words   |  4 Pagestheir actions are inhumane, that their actions leave â€Å"fifteen or twenty families [hungry]† (Steinbeck 5.50). Stubborn and passionate about becoming part of the prosperous capitalist economy (which is the tone Steinbeck carries out throughout The Grapes of Wrath), they forget about humility, honesty, and selflessness. 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