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.

What is the difference between deep(TM) and shallow(TM) ecology Essay Example

What is the difference between deep(TM) and shallow(TM) ecology Paper Deep and shallow ecologism can be seen by human beings in many ways and do indeed have similarities, one being in their care for the environment, although by different means and to different ends27. Some still consider the theories of ecologism and environmentalism as an urban fad or post-industrial romanticism28. It is difficult, however, to change decades of preconceived ideas about a number of these issues. Human selfishness often allows us not to care about the damage we are currently inflicting, in the instance that it will not affect the natural world within our lifetime. Radical ecologists believe that many human beings disagree with this view but possess feelings of individual helplessness, which they hope to instil instead with the feeling of ability to make changes. Shallow ecology ties in with idealism in that it is now culturally required to show some concern for environmental issues, if only for self-survival means29. Recycling, littering and organic foods are all contemporary examples of this, and ones which make obvious the fact that human beings can change their ways but often only to an extent which does not dramatically affect the way they live their lives. We will write a custom essay sample on What is the difference between deep(TM) and shallow(TM) ecology specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on What is the difference between deep(TM) and shallow(TM) ecology specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on What is the difference between deep(TM) and shallow(TM) ecology specifically for you FOR ONLY $16.38 $13.9/page Hire Writer Spirituality operates often as a key theme within notions of ecology, notably towards deep ecological theories as many spiritual writings emphasise on the oneness of nature30. Primitive religions often found no differences between human beings and other life forms or the living and non-living31. Modern societal views can hence be attributed to the decline in closeness to nature. In more contemporary spiritual notions, Mother Earth, or the Gaia theory, suggests that the health of the planet matters far more than any individual species living upon it32, which is an inherently deep idea. Traditional Western and somewhat shallow views are reflected in religions such as Christianity, Judaism and Islam33, whereas theories of equality among species belong more towards Eastern religions such as Hinduism, Buddhism and Taoism34. A number of problems are apparent in all streams of ecology, although some apply specifically to the different groups themselves. Primarily, there is somewhat of an environmental disaster, as economic growth has disturbed the balance of nature35 and endangered the very ecosystem which makes human life possible. In relation to change, the only kind of society that could withhold necessary changes would be that of a sustainable society, the only type that would allow ecosystems to rebuild themselves, and one which involved an equal balance between human beings and the natural environment36. Unfortunately, according to deep ecological views, we should be discouraging human beings from attempting to maximise ownership of material objects, despite the fact that this is a prime goal in life for most. There has been a shift from living equally with other life forms, to endangering them, to current day rendering a number of them extinct, and it is hard to reverse this kind of damage. The modern world is experiencing an environmental global crisis, which is a result of previous patterns and a challenge for the future. Future prospects of the environmental crisis can be anything from reduced levels of male fertility due to pollution, to climate change and the further erosion of animal and plant species37. Therefore, the connotations involved in that radical ecology is the cutting edge of social ecology are that of drastic measures for the good of society and the natural world together. The population crisis can be seen by both deep and shallow ecologists, however it is often seen in different lights. Deep ecologists often consider this population crisis as the source of almost all ecological problems, whereas shallow ecologists see it as a factor in deteriorating the quality of life for future generations38. Already methods are in place to counter it, such as the one child policy in China. However, it could be considered by many, radical ecologists in particular, that if in societies across the world it comes to this kind of necessary extreme, it may perhaps be too late to save both humankind and the surrounding environment alike. In relation to location, many countries have significantly larger amounts of valuable resources than others, and difficulties arise in whether to keep these private or whether there are obligations to share them with the rest of the human population in an equal, deeply ecological way39. Also, many societies, particularly Westernized ones unused to a deep ecological form of thinking, are unable to argue environmental concerns for purely non-human related causes, although they might think they are doing just that40. As shown throughout the areas of economic growth, viewpoints on the relationship between animals and humans, and the problems and public faces of deep and shallow ecologies, there is a clear distinction between these ideologies. Peter Bunyard declared that what is missing is any sense of a more impartial, biocentric view in which the nonhuman world is considered to be of intrinsic value41, and only through incorporating aspects of both deep and shallow forms of ecology can such a view ever be achieved. Bibliography   Merchant, Carolyn, 1992. Radical ecology : the search for a livable world. Routledge, New York.   Singer, Peter, 2006. In defense of animals : the second wave. Blackwell Pub. , Malden, MA. 1 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p 255 2 Andrew Heywood, Political theory : an introduction (Palgrave Macmillan, New York) Ch7 p193 3 ibid. Ch1 p. 11 4 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p266 5 Andrew Heywood, Political theory : an introduction (Palgrave Macmillan, New York) Ch7 p193. 6 Andrew Dobson, Green Political Thought (Routledge, London; New York) Ch1 p15 7 ibid. p 15-16 8 Murray Bookchin, The ecology of freedom : the emergence and dissolution of hierarchy (Cheshire Books, Palo Alto, Calif) Ch3 p133 9 Robyn Eckersley, Environmentalism and political theory : toward an ecocentric approach (State University of New York Press, Albany) Ch2 p36 10 Carolyn Merchant, Radical ecology: the search for a livable world (Routledge, New York) Ch1 p29 11 Robyn Eckersley, Environmentalism and political theory : toward an ecocentric approach (State University of New York Press, Albany) Ch1 p15-16. 12 Murray Bookchin, The ecology of freedom : the emergence and dissolution of hierarchy (Cheshire Books, Palo Alto, Calif) Introduction, p22 13 ibid. Introduction, p 25 14 Andrew Dobson, Green Political Thought (Routledge, London; New York) Ch1 p16 15 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p257 16 ibid. Ch9 p256 17 ibid. Ch9 p271 18 Murray Bookchin, The ecology of freedom : the emergence and dissolution of hierarchy (Cheshire Books, Palo Alto, Calif) Introduction, p16 19 Andrew Heywood, Political theory : an introduction (Palgrave Macmillan, New York) Ch7 p261. 20 ibid. Ch7 p193 21 Peter Singer, In defense of animals : the second wave, (Blackwell Pub. , Malden, MA) Ch2 p29 22 ibid. Ch1 p13 23 ibid. Ch2 p27 24 Andrew Heywood, Political theory : an introduction (Palgrave Macmillan, New York) Ch7 p196 25 Robyn Eckersley, Environmentalism and political theory : toward an ecocentric approach (State University of New York Press, Albany) Ch2 p35-36 26 Andrew Dobson, Green Political Thought (Routledge, London; New York) Ch1 p18 27 ibid. p18 28 Andrew Heywood, Political theory : an introduction (Palgrave Macmillan, New York) Ch7 p193. 29 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p278 30 Andrew Dobson, Green Political Thought (Routledge, London; New York) Ch1 p19 31 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p263 32 J. E. Lovelock, Gaia: a new look at life on earth (Oxford University Press, Oxford) Ch1 p10 33 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p263 34 Andrew Heywood, Political theory : an introduction (Palgrave Macmillan, New York) Ch7 p192. 35 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p260 36 Andrew Dobson, Green Political Thought (Routledge, London; New York) Ch1 p16 37 Andrew Heywood, Political Ideologies: an introduction ( Palgrave Macmillan, New York) Ch9 p278 38 Carolyn Merchant, Radical ecology: the search for a livable world (Routledge, New York) Ch1 p31 39 James Connelly and Graham Smith, Politics and the environment: from theory to practice, (Routledge, London, New York) Ch3 p32 40 Peter Bunyard and Fern Morgan-Grenville, The Green Alternative : guide to good living, (Methuen, London) Ch6 p285 41 ibid. Ch6 p284.

Biography of Olympias, Mother of Alexander the Great

Biography of Olympias, Mother of Alexander the Great Olympias (c. 375–316 BCE) was an ambitious and violent ruler of ancient Greece. She was the daughter of Neoptolemus I, the king of Epirus; the wife of Philip II, who ruled over Macedonia; and the mother of Alexander the Great, who conquered the territory from Greece to northwest India, establishing one of the largest kingdoms of his time. Olympias was also the mother of Cleopatra, the queen of Epirus. Fast Facts: Olympias Known For: Olympias was the queen of Macedonia and the mother of Alexander the Great.Also Known As: Polyxena, Myrtale,  StratoniceBorn: c. 375 BCE in Epirus, Ancient GreeceParents: Neoptolemus I of Epirus, mother unknownDied: c. 316 BCE in Macedonia, Ancient GreeceSpouse: Philip II of Macedonia (m. 357-336 BCE)Children: Alexander the Great, Cleopatra Early Life Olympias was born around 375 BCE, the daughter of Neoptolemus I of Epirus, a Greek king, and an unknown mother. Her family was a powerful one in ancient Greece; they claimed to be descended from the Greek hero Achilles, the main character in Homers Iliad. Olympias was also known by several other names: Polyxena, Myrtale,  and Stratonice. Historians believe she chose the name Olympias to celebrate her husbands victory in the Olympic Games. A follower of mystery religions, Olympias was famed- and feared- for her ability to handle snakes during religious ceremonies. Some scholars believe she belonged to the Cult of Dionysus, a group that worshipped the god of wine, fertility, and religious ecstasy. Reign In 357 BCE, Olympias was married to Philip II, the new king of Macedonia, as a political alliance arranged by her father Neoptolemus, who ruled the Greek kingdom of Epirus. After fighting with Philip- who already had three other wives- and angrily returning to Epirus, Olympias reconciled with Philip at Macedonias capital of Pella and then bore Philip two children, Alexander and Cleopatra, about two years apart. Olympias later claimed that Alexander was actually the son of Zeus. Olympias, as the father of Philips heir presumptive, dominated at court. When the two had been married for about 20 years, Philip married again, this time to a young noblewoman of Macedonia named Cleopatra. Philip seemed to disown Alexander. Olympias and Alexander went to Molossia, where her brother had assumed the kingship. Philip and Olympias publicly reconciled and Olympias and Alexander returned to Pella. But when a marriage of note was offered to Alexanders half-brother Philip Arrhidaeus, Olympias and Alexander may have assumed that Alexanders succession was in doubt. Philip Arrhidaeus, it had been assumed, was not in the line of succession, as he had some kind of mental impairment. Olympias and Alexander tried to substitute Alexander as the groom, alienating Philip. A marriage was eventually arranged between Cleopatra, daughter of Olympias and Philip, to a brother of Olympias. At that wedding, Philip was assassinated. Olympias and Alexander were rumored to have been behind her husbands murder, though whether this is true or not is disputed. Ascension of Alexander After Philips death and the ascension of their son, Alexander, as ruler of Macedonia, Olympias exercised considerable influence and power.  Olympias is alleged to also have had Philips wife (also named Cleopatra) and her young son and daughter killed- followed by Cleopatras powerful uncle and his relatives. Alexander was away frequently  and, during his absences, Olympias assumed a powerful role to protect her sons interests. Alexander left his general Antipater as regent in Macedonia, but Antipater and Olympias frequently clashed. She left and returned to Molossia, where her daughter was now the regent. But eventually Antipaters power weakened and she returned to Macedonia. During his reign, Alexander oversaw the expansion of the Macedonian kingdom, as he conquered the territory from Greece to northwest India. His military skills were unmatched; within a matter of years he was able to conquer the Persian Empire, and he still hoped to make further incursions into Asia when he became sick and died in 323 BCE. Although records indicate that he died of fever, some historians suspect foul play. Battle With Cassander After Alexanders death, Antipaters son Cassander tried to become the new ruler of Macedonia. Olympias married her daughter Cleopatra to a general who contended for the rulership, but he was soon killed in battle. Olympias then tried to marry Cleopatra to yet another possible contender to rule Macedonia. Olympias eventually became the regent for Alexander IV, her grandson (the posthumous son of Alexander the Great by Roxane), and tried to seize control of Macedonia from Cassanders forces. The Macedonian army surrendered without a fight; Olympias had the supporters of Cassander executed, but by then Cassander had escaped. Around this time, Olympias formed an alliance with Polyperchon, Antipaters successor, and Eurydice, the wife of Philip III. The latter provided soldiers for Olympias to command in battle. Cassander maneuvered a surprise attack and Olympias fled; he then besieged Pydna, she fled again, and she finally surrendered in 316 BCE. Cassander, who had promised not to kill Olympias, arranged instead to have Olympias murdered by relatives of the people whom she had executed. Death Following Cassanders orders, relatives of Olympiass victims stoned her to death in 316 BCE. Scholars are not certain whether or not the Macedonian queen was given a proper burial. Legacy Like many powerful figures from ancient history, Olympias lives on in the public imagination. She has been depicted in a variety of books, films, and television series, including the 1956 epic Alexander the Great, Mary Renaults Alexander trilogy, the Oliver Stone film Alexander, and Steven Pressfields The Virtues of War: A Novel of Alexander the Great. Sources Bosworth, A. B.  Conquest and Empire: the Reign of Alexander the Great. Cambridge University Press, 2008.Carney, Elizabeth Donnelly, and Daniel Ogden.  Philip II and Alexander the Great: Father and Son, Lives and Afterlives. Oxford University Press, 2010.Carney, Elizabeth Donnelly.  Olympias: Mother of Alexander the Great. Routledge, 2006.Waterfield, Robin.  Dividing the Spoils: the War for Alexander the Greats Empire. Oxford University Press, 2013.

Case Study, Cultural Turnaround at Club Med Essay

Case Study, Cultural Turnaround at Club Med - Essay Example Sooner, it was able to achieve a considerable growth in the competitive tourism business industry. During the year 2000, the company was highly focused on developing its brand image due to the fierce competition prevailing in the global hospitality industry (John Wiley & Sons, Inc., n.d.). Before the year 2000, the business performance of the organisation has been recognised to achieve substantial growth due to its wide range of tourist villages along with targeting potential clients through its exceptional business strategies. The strategy of maintaining festive atmosphere during all the seasons and maintaining adequate culture within the organisation has been widely accepted, which enabled Club med to attain a competitive advantage in the rapidly flourishing tourism industry (Sheth & et. al., 2010). The strategic reposition along with emphasising on building relationship has significantly facilitated the company to accomplish its desired business goals. In this context, Gracious Or ganisers (GO) responsible for maintaining effective relationship with clients has been identified to play a crucial role by maintaining festive culture throughout all the seasons within the tourist villages. Moreover, the integration of different events for targeting the youths such as cultural shows, sports along with village dances have significantly helped the organisation to obtain a wide attention of the global clients. In addition, the continuance of cooperative relationship between the employees along with their families has also been proven to play a major role for Club Med to maintain its organisational culture (Verdure, 1993). Major Factors for Club Med’s Success between the Year 1950s to 1990s With reference to the case scenario, a set of key success factors can be identified that led Club Med to play a dominant role in all-inclusive resort industry during the years 1950s to 1990s. In this regard, few of the key success factors during those years have been briefly highlighted in the following discussion. Value Creation Strategy The strategy of increasing value of different tourism activities performed by Club Med can be considered as one of the major successive factors that led to provide adequate support to the organisation between the years 1950s to 1990s. With regard to the major functional attributes in the value proposition of Club Med, it has been widely accepted that transportation, food, accommodation along with sports and entertainment events are the four major pillar of the company’s value creation strategy. Innovation The continuous innovation across the major key factors for the global tourists can also be considered to play as essential role in increasing value of its range of tourism services. Moreover, the innovative strategy of integrating exceptional tourism products and/services have act as a shield for the organisation against various potential threats from the global tour operators along with hotel chains within the period of 1950s to 1990s. Few of the remarkable innovative business operations analogous to Club Med during these periods have been demonstrated in the following table. Source: (Marom & et. al., 2003). Organisational Culture With regard to the