Fenian Movement Late 19th Century Irish Rebels

The Fenian Movement was an Irish revolutionary campaign which  sought to overthrow the British rule of Ireland in the last half of the 19th century. The Fenians planned an uprising in Ireland which was thwarted when plans for it were discovered by the British. Yet the movement continued to exert a sustained influence on Irish nationalists which extended into the early 20th century. The Fenians broke new ground for Irish rebels by operating on both sides of the Atlantic. Exiled Irish patriots working against Britain could operate openly in the United States. And American Fenians went so far as to attempt an ill-advised invasion of Canada shortly after the Civil War. American Fenians, for the most part, played an important role in raising money for the cause of Irish freedom. And some openly encouraged and directed a campaign of dynamite bombings in England. The Fenians operating in New York City were so ambitious that they even financed the construction of an early submarine, which they hoped to use to attack British ships on the open ocean. The various campaigns by the Fenians in the late 1800s did not secure freedom from Ireland. And many argued, both at the time and afterward, that Fenian efforts were counterproductive. Yet the Fenians, for all their problems and misadventures, established a spirit of Irish rebellion which carried into the 20th century and inspired the men and women who would rise up against Britain in 1916. One of the particular events which inspired the Easter Rising was the 1915 Dublin funeral of Jeremiah ODonovan Rossa, an elderly Fenian who had died in America. The Fenians constituted an important chapter in Irish history, coming between the Repeal Movement of Daniel OConnell in the early 1800s and the Sinn Fein movement of the early 20th century. The Founding of the Fenian Movement The earliest hints of the Fenian Movement emerged from the Young Ireland revolutionary movement of the 1840s. The Young Ireland rebels began as an intellectual exercise that ultimately staged a rebellion which was quickly crushed. A number of members of Young Ireland were imprisoned and transported to Australia. But some managed to go into exile, including James Stephens and John OMahony, two young rebels who had participated in the abortive uprising before fleeing to France. Living in France in the early 1850s, Stephens and OMahony became familiar with conspiratorial revolutionary movements in Paris. In 1853 OMahony emigrated to America, where he began an organization devoted to Irish freedom (which ostensibly existed to construct a monument to an earlier Irish rebel, Robert Emmett). James Stephens  began to envision creating a secret movement in Ireland, and he returned to his homeland to assess the situation. According to legend, Stephens traveled by foot throughout Ireland in 1856. He was said to have walked 3,000 miles, seeking out those who had participated in the rebellion of the 1840s but also trying to ascertain the feasibility of a new rebel movement. In 1857 OMahony wrote to Stephens and advised him to set up an organization in Ireland. Stephens founded a new group, called the Irish Republican Brotherhood (often known as the I.R.B.) on St. Patricks Day, March 17, 1858. The I.R.B. was conceived as a secret society, and members swore an oath. Later in 1858, Stephens traveled to New York City, where he met the Irish exiles who had been loosely organized by OMahony. In America the organization would become known as the Fenian Brotherhood, taking its name from a band of ancient warriors in Irish mythology. After returning to Ireland, James Stephens, with financial help flowing from the American Fenians, founded a newspaper in Dublin, The Irish People. Among the young rebels who congregated around the newspaper was ODonovan Rossa. Fenians In America In America, it was perfectly legal to oppose Britains rule of Ireland, and the Fenian Brotherhood, though ostensibly secret, developed a public profile. A Fenian convention was held in Chicago, Illinois, in November 1863. A report in the New York Times on November 12, 1863, under the headline Fenian Convention, said: This is a secret assocation composed of Irishmen, and the business of the convention having been transacted with closed doors, is, of course, a sealed book to the unitiated. Mr. John OMahony, of New York City, was chosen President, and made a brief opening address to a public audience. From this we gather the objects of the Fenian Society to be the achieving, in some way, the independence of Ireland. The New York Times also reported: It is evident, from what the public were permitted to hear and see of the proceedings on this Convention, that the Fenian Societies have an extensive membership in all parts of the United States and in the British provinces. It is also evident that their plans and purposes are such, that should an attempt be made to carry them into execution, it would seriously compromise our relations with England. The Chicago gathering of Fenians took place in the middle of the Civil War (during the same month as Lincolns Gettysburg Address). And Irish-Americans were playing a notable role in the conflict, including in fighting units such as the Irish Brigade. The British government had reason to be concerned. An organization devoted to Irish freedom was growing in America, and Irishmen were receiving valuable military training in the Union Army. The organization in America continued to hold conventions and raise money. Arms were purchased, and a faction of the Fenian Brotherhood which broke away from OMahony began to plan military raids into Canada. The Fenians ultimately mounted five raids into Canada, and they all ended in failure. They were a bizarre episode for several reasons, one of which is that the U.S. government didnt seem to do much to prevent them. It was assumed at the time that American diplomats were still outraged that Canada had allowed Confederate agents to operate in Canada during the Civil War. (Indeed, Confederates based in Canada had even attempted to burn New York City in November 1864.) The Uprising in Ireland Thwarted An uprising in Ireland planned for the summer of 1865 was thwarted when British agents became aware of the plot. A number of I.R.B. members were arrested and sentenced to prison or transportation to penal colonies in Australia. The offices of the Irish People newspaper were raided, and individuals affiliated with the newspaper, including ODonovan Rossa, were arrested. Rossa was convicted and sentenced to prison, and the hardships he faced in prison became legendary in Fenian circles. James Stephens, the founder of the I.R.B., was caught and imprisoned but made a dramatic escape from British custody. He fled to France and would spend most of the rest of his life outside Ireland. The Manchester Martyrs After the disaster of the failed rising in 1865, the Fenians settled on a strategy of attacking Britain by setting off bombs on British soil. The bombing campaign was not successful. In 1867, two Irish-American veterans of the American Civil War were arrested in Manchester on suspicion of Fenian activity. While being transported to prison, a group of Fenians attacked a police van, killing a Manchester policeman. The two Fenians escaped, but the killing of the policeman created a crisis. British authorities began a series of raids on the Irish community in Manchester. The two Irish-Americans who were the prime targets of the search had fled and were on their way to New York. But a number of Irishmen were taken into custody on flimsy charges. Three men, William Allen, Michael Larkin, and Michael OBrien, were eventually hanged. Their executions on November 22, 1867, created a sensation. Thousands gathered outside the British prison while the hangings took place. In the days following, many thousands of people participated in funeral processions which amounted to protest marches in Ireland. The executions of the three Fenians would awaken nationalistic feelings in Ireland. Charles Stewart Parnell, who became an eloquent advocate for the Irish cause in the late 19th century, acknowledged that the executions of the three men inspired his own political awakening. ODonovan Rossa and the Dynamite Campaign One of the prominent I.R.B. men held prisoner by the British, Jeremiah ODonovan Rossa, was released in an amnesty and exiled to America in 1870. Setting up in New York City, Rossa published a newspaper devoted to Irish freedom and also openly raised money for a campaign of bombing in England. The so-called Dynamite Campaign was, of course, controversial. One of the emerging leaders of the Irish people, Michael Davitt, denounced Rossas activities, believing that open advocacy of violence would only be counterproductive. Rossa raised money to purchase dynamite, and some of the bombers he dispatched to England did succeed in blowing up buildings. However, his organization was also riddled with informers, and it may have always been doomed to fail. One of the men Rossa dispatched to Ireland, Thomas Clarke, was arrested by the British and spent 15 years in very harsh prison conditions. Clarke had joined the I.R.B. as a young man in Ireland, and he would later be one of the leaders of the Easter 1916 Rising in Ireland. The Fenian Attempt at Submarine Warfare One of the more peculiar episodes in the story of the Fenians was the financing of a submarine built by John Holland, an Irish-born engineer, and inventor. Holland had been working on submarine technology, and the Fenians became involved with his project. With money from a skirmishing fund of the American Fenians, Holland built a submarine in New York City in 1881. Remarkably, the involvement of the Fenians was not a closely kept secret, and even a front-page item in the New York Times on August 7, 1881, was headlined That Remarkable Fenian Ram. Details of the story were wrong (the newspaper attributed the design to someone other than Holland), but the fact that the new submarine was a Fenian weapon was made plain. Inventor Holland and the Fenians had disputes over payments, and when the Fenians essentially stole the submarine Holland stopped working with them. The submarine was moored in Connecticut for a decade, and a story in the New York Times in 1896 mentioned that Americans Fenians (having changed their name to the Clan na Gael) were hoping to put it into service to attack British ships. The plan never came to anything. Hollands submarine, which never saw action, is now in a museum in Hollands adopted hometown of Paterson, New Jersey. Legacy of the Fenians Though ODonovan Rossas dynamite campaign did not gain Irelands freedom, Rossa, in his old age in America, became something of a symbol to younger Irish patriots. The aging Fenian would be visited at his home on Staten Island, and his fiercely stubborn opposition to Britain was considered inspirational. When Rossa died in 1915, Irish nationalists arranged for his body to be returned to Ireland. His body lay in repose in Dublin, and thousands passed by his coffin. And after a massive funeral procession through Dublin, he was buried at Glasnevin Cemetery. The crowd attending Rossas funeral was treated to a speech by a rising young revolutionary, the scholarly Patrick Pearse. After extolling Rossa, and his Fenian colleagues, Pearse ended his fiery oration with a famous passage:  The Fools, the Fools, the Fools! – they have left us our Fenian dead – And while Ireland holds these graves, Ireland unfree shall never be at peace.†Ã‚   By involving the spirit of the Fenians, Pearse inspired the rebels of the early 20th century to emulate their devotion to the cause of Irelands freedom. The Fenians ultimately failed in their own time. But their efforts and even their dramatic failures were a profound inspiration.

Mental Depression And Mental Health Counseling - 851 Words

During her time at Independent Living, she hasn’t encountered a large scale of crisis during her time as a mental health counselor. However, while receiving her mental health counseling degree, Hurricane Sandy occurred and she counseled the geriatric population after they were traumatized. She has faced several client crisis, one involved counseling a client who functioned within the Borderline Range of Intellectual Developmental Disabilities with Autism, Anxiety Disorder NOS and Obsessive Compulsive Personality Disorder. He was on a Behavioral Support Plan to address: property destruction, SIB, self-dialog, and obsessive compulsive behaviors such as hand biting (when agitated) as well as over eating and inappropriately accessing food. This client received psychiatric services to address his psychiatric issues. This client was on several psychotropic medications as well, during their counseling session he mad excuses by complaining about dizziness and/or stomach pain to avoid speaking. But after a few sessions she realized that his mother was constantly charging his medication without informing his support team and as his advocate she was able to do so. Donna seeked supervision for her consultant regarding and a meet was held to address the major concerns affects his counseling session. The medication providers and other support team staff informed his mother that medication needs as least three months to work in his system. His mother was changing his medication off ofShow MoreRelatedPhysical And Mental Health : An Essential Part Of A Person s Overall Health1262 Words   |  6 PagesDaily counseling with clinical psychologists helps a wide range of people globally with problems and issues in life. 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Harriet Beecher Stowe’s Uncle Tom’s Cabin A Review Free Essays

Uncle Tom’s Cabin Origin: This passage was written by Harriet Beecher Stowe who, as a northern abolitionist, proceeded to elaborate or even belabor over Tom’s brave trials of resistance under the conditions of his cruel master, Legree. Stowe also based this book as a response to several key compromises that provoke a self-explanatory problem: a compromise as opposed to a solution. The novel is a fictional response to slavery, especially to the Fugitive Slave Law. We will write a custom essay sample on Harriet Beecher Stowe’s Uncle Tom’s Cabin: A Review or any similar topic only for you Order Now Along with the Wilmot Proviso and the Compromise of 1850 a few years before, Stowe’s book took reign in the 1850s and continued the buildup to the Civil War. Stowe’s book was a primary source, specifically a book that created new emotions in the minds of the North—emotions contrary to what they have heard and believed. Embodied with abolition views, her book gave the unwavering effect of the malice of slavery causing the diction to encompass biases, sometimes exaggerated, against the South. Purpose: Stowe was writing this document as a response to the country’s ignorance of the morally corrupt side of slavery, and to be directed mainly at the North. She provides very detailed accounts of life as a slave working under Legree—the despicable, southern plantation owner. When Tom, the main character in Uncle Tom’s Cabin, professed his unwillingness to beat his fellow slaves, Legree’s anger represents the epitome of dehumanizing torture to black slaves as a whole, and all of this is captured by Stowe’s emotional writing: â€Å". . . ‘An’t I yer masters’? Didn’t I pay down twelve hundred dollars, cash, for all there is inside yer old cussed black shell? An’t yer mine, now, body and soul? ’ he said, giving Tom a violent kick with his heavy boot; ‘tell me! ’ ’No! no! no! my soul an’t yours, Mas’r! You haven’t bought it, — ye can’t buy it! It’s been bought and paid for, by one that is able to keep it; — no matter, no matter, you can’t harm me! ’ ‘I can’t! ’ said Legree, with a sneer; ‘we’ll see, — we’ll see! Here, Sambo, Quimbo, give this dog such a breakin’ in as he won’t get over, this month! ’† This act of slave resistance made an impact in the South that is not surprising but rather a desirable response in all the minds that read Stowe’s book. Along with her desire to educate the public, Stowe wanted to establish the priority that some action must be taken to end this suffering. Stowe also added another purpose in the novel through religious morals and Biblical allusions: â€Å". . . ‘my soul an’t yours, Mas’r! You haven’t bought it – ye can’t buy it! It’s been bought and paid for, by one that is able to keep it’. . . † Tom is speaking to Legree here referring the â€Å"one that is able to keep it† as God. It also shows that Legree cannot force them against their will even with obsessive abuse, physically and mentally with dehumanizing names such as ‘dog’, ‘critter’, and ‘beast’. This instance of slave resistance shows that slaves should remain strong in hope for the day slavery will be banned. Value: The novel of Uncle Tom’s Cabin was historic in the sense that it trumped almost every idea about slavery. It was the best-selling novel of the 19th century, after the Bible, and gave support to the abolitionist’s cause in the 1850s (300,000 copies were sold in the US; one million copies, in Great Britain). It had such an impact that when she met with Abraham Lincoln, even the President of the United States was impacted and basically said to her that she is the little lady who started this Great War. After Lincoln’s words were made public, the novel had become out of print for many years causing Jewitt to go out of business. Until Ticknor and Fields put the work back into print in 1862, the book lost all of its demand. It not only was poignant in our hearts but also inspirational. Stowe’s book was the basis for several other anti-slavery novels, plays, or simply the countless newspaper editorials. It is obvious to historians that Uncle Tom’s Cabin was one of the most influential pieces of literature in the United States and was a landmark for the abolitionist’s cause that establishes how terrible slavery was in great detail by giving a perspective inside the corrupt system. Limitations: The limiting factors of this novel as a historical source are the biases within the perspective, stereotypes popularized from this story, and exaggerative writing that instigates the pro-slavery responses to Stowe’s novel. Historians must take into account that this work is completely fictional and is only one response from an woman overcome with anger. Provoked by the passing of the Fugitive Slave Law prohibiting the aid to runaway slaves, Stowe takes her anger out on the South by the power of the pen. She writes the novel as fiction, but still brings across the possibility that slavery isn’t as cracked up as it used to be. Mammy†, â€Å"pickaninny†, and â€Å"Uncle Tom† are all stereotypes that were brought on by slavery. Each derogatory term relates to a specific category but they all have one requisite feature in common—black skin colored and enslaved by a white master. Some views on this piece of literature say that Stowe exaggerated slav e life and that not all masters are cruel and oblivious to the human condition. Though 90% of the black population was enslaved, this argument makes a reasonable proposition, because many slaves were not treated badly as others. A large number of slaves were bought to oversee for their master or even to protect their master, and some slaves were able to purchase their freedom with money they made from a special skill, even then, those slaves returned profits to their original masters after they were free. The status of Americans directly correlated by birthplace; therefore, Stowe’s novel provided a view of slavery that cannot pertain to it as a whole, but only one aspect. Yes, it was extremely impactful. No, it cannot be a historical source to represent slavery wholly. How to cite Harriet Beecher Stowe’s Uncle Tom’s Cabin: A Review, Essay examples

The Ones Who Walk Away From Omelas free essay sample

There is a huge difference between utopia and dystopia. Utopia literally means a place that does not exist. It describes an imaginary world; it is paradise; a place of pure bliss where nothing goes wrong. Dystopia is literally the opposite. It is a world that was once functioning but ends up horrible. Instead of the skies being clear and blue like in a utopian world, they are dark and dull. The cities are in ruins and the people are annoying and unfriendly. At first, it seems that utopia exists in Omelas. Ursula Le Guin starts the short story off with a beautiful description of the city, filling your mind with happiness and joy. She explains that in the city everything is perfect and everyone is happy. They had no slaves, no war, and no problems. They had â€Å"religion but no clergy† (3). They didn’t need it; just like they didn’t need soldiers because she explains that â€Å"the joy built upon successful slaughter is not the right kind of joy†¦ it is fearful and it is trivial† (3). They could surely celebrate courage without soldiers. There is music and dancing and laughter. There is no guilt in Omelas. Although, they weren’t actually aloud to feel guilt in Omelas. In order to be happy and for them to not feel guilt, someone must suffer; there were terms to follow in order to have happiness. It actually turns into somewhat of a dystopian world in the end. There were times when a boy, girl, man or woman would go see the suffering child in the cellar and go home in silence: if they even went home at all. If they went home, they left soon to â€Å"walk down the street, alone, and out of the city of Omelas† (7). They walk into a dark path and do not come home. 2.The narrator has compassion for the people in Omelas. Le Guin explains that â€Å"all the people of Omelas know it [the suffering child] is there. Some understand why, and some do not† (5). They understand though, that their happiness; the cities beauty; the friendships; and everything good depend on the child’s suffering. They know that there is â€Å"no vapid, irresponsible happiness† that â€Å"like the child, [they] are not free [either]†. The compassion they have is because of the existence of the child. It is because of that child that they have knowledge of that existence and the reason why â€Å"they are so gentle with other children†¦ that if the wretched one were not there sniveling in the dark†, there would be no happiness anywhere else. Le Guin reasons, â€Å"to throw away the happiness of thousands for the chance of the happiness of one: that would be to let guilt within the walls indeed† (6). Le Guin seems to find dilemma in Omelas. She says the few that leave, they go out into the street alone; â€Å"they keep walking, and walk straight out of the city of Omelas†¦ the place they go towards is a place even less imaginable to most of us† (7). She explains that she â€Å"cannot describe it all†¦ but they seem to know where they are going† (7). Her opinion is that it is too much to ask for everyone to just be okay with ones suffering for everyone else to be happy. The child locked in the dark cellar is what the people of Omelas claims to be the reason for their happiness and guilt free life. The child sits in his or her own feces in a small, dark, foul-smelling room. He or she is feeble-minded, unhealthy and â€Å"there may not even be a kind word spoken to the child† (5). The fact about this child is explained to children when they are young but able to comprehend. Most those who go to see the child are young people; sometimes adults, but â€Å"no matter how well the matter has been explained to them, these young spectators are always shocked and sickened at the sight† (5). It may take months or years, but they will come to accept the torture of one for the benefit of the many; that if they did anything to save the child, â€Å"all the prosperity and beauty and delight of Omelas would wither and be destroyed† (6). The child symbolizes the evil within everyone and everything. Some people cannot handle the knowledge of the child in the dark cellar and they walk away forever, unwilling to bear the guilt, and others come to terms with the fact that the child â€Å"is too degraded and imbecile to know any real joy† (6), and so they think it’s justified. 4.There is an implied criticism of those who do not accept moral responsibility. We have a bad habit of â€Å"considering happiness as something rather stupid†. We are taught that only â€Å"pain is intellectual, [and] only evil is interesting† (2). We are brainwashed into thinking that someone must suffer in order for other people to be happy. In a utopia everything is filled with perfection and beauty. In a real utopia nothing needs to be rescued; it is in fact a real fairy tale. No princesses need to be rescued and no dragons need to be slaughtered. It is not necessary to let others hurt just to feel happiness. No technological wonders can provide happiness when our thinking is collectively flawed. You can be happy and peaceful without being passionless and naà ¯ve which is what society has lost touch with. The Ones Who Walk Away From Omelas free essay sample In The Ones Who Walk Away from Omelas author Ursula K. Le Guin uses the utopian society of Omelas to symbolically highlight the ugly and unsavory state of the human condition. This story delves into this idea of ethics and morality and concocts a set of solutions that one can consider when contemplating ethics and morality. People and societies often struggle with morality while facing dilemmas with what is right or wrong. Within this, a moral dilemma exists as the story depicts a utopian perfect happy place where everyone is in a state of euphoria. People were described in this story as a cheerful community celebrating a summer festival. This insinuates how Omelas is very much like a utopian place where everyone relishes in infinite happiness. Nevertheless, all these comforts are made permissible in exchange for an unfortunate condition: that a child shall endure isolation and suffering, locked up in what appears to be a cupboard in an unspecified room within Omelas. We will write a custom essay sample on The Ones Who Walk Away From Omelas or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page The salient descriptions used to express the child’s predicament gives an image of a deprived, unloved, and underfed being. Le Guin embodies a society which follows consequential ethics where the majority of the people assume that the treatment of the child is correct, equitable, and ethical since it garners the benefits of happiness to the rest of the city. Moreover, only one is adversely affected while the majority gains the greatest share of happiness. Therefore Omelas is the quintessential of utilitarianism. According to this doctrine, all people endeavor to be happy and strive to satiate themselves. The problem lies in the fact that the bulk of the society are habituated to comply to the social norms. Such a case is elucidate in Omelas through â€Å"the misery of the child is good†¦everybody tolerates it†¦it was tolerated ever since† for they are influenced by culture and tradition. After some time, they tend to move on and â€Å"their tears at the bitter injustice dry when they begin to perceive the terrible justice of reality, and to accept it (Omelas 122). Nonetheless, there is a minor segment of the society who refrain from succumbing and formulate their own perception of what is right and wrong i. e morality. However those who do contend against the ethics leaves to find a society that is better suited to their train of thoughts. This notion is exemplified in Omelas through the quotation â€Å"They go on. They leave Omelas, they walk ahead into the darkness, and they do not come back (Omelas 123). † where some people disgusted by what they have seen decide that departure is the best solution. The Ones Who Walk Away From Omelas is a short story based on the pursuit of righteousness; in order to be truly happy, one must stand up for what is right, even if it means letting go of the familiar. Omelas is a place that seems like an ideal place to live. The people who live in Omelas have the perfect life with no worries. The problem is you cannot achieve complete happiness without some sacrifices. Which the people of Omelas had to make a sacrafice, they had to deal with the sacrifice of a small child being neglected to achieve their ultimate happiness. The residents of Omelas had the choice to ignore a suffering of a child who is held captive in a cellar, or fight for what’s right and essentially leave their homes. What would one prefer: allow an innocent child to suffer certain death, or rid themselves of their comfort and leave their precious city of Omelas? Some of the citizens did not agree with the way the child was being treated and chose to leave Omelas and not be a part of something that was so wrong. This raises the question â€Å"Is Omelas really the best place to be with ultimate happiness? † When you have to treat someone so poorly to achieve your happiness, this is not the way to live life. Within this, it is an easy choice to walk away from the Omelas. So are the people that walk away more compassionate towards the child or is it equal to the people that are staying? Me personally, the ethical thing to do if I was living in Omelas is to walk away, if there is nothing you can do to help the child. People that choose to walk away from Omelas have morals and cannot deal with living a life of happiness.