Historic Place of the Slaughters - 676 Words

In the 1560s the ownership of the Florida Peninsula was hotly contested. The French had preemptively built a small fort, Fort Caroline, near what would become Jacksonville, Florida. In 1565 the Spanish marched from St. Augustine and took this small fort, slaughtering some 200 people. Then, they chased down the remaining French Huguenots near a small inlet. Believing that his men would be well treated, the leader surrendered to the Spanish. The Spanish slaughtered them to the last man in an act that horrified the people of the age. Thus this beautiful location became known as Matanzas or Place of the Slaughters. Fort Matanzas was finished by the Spanish in 1742. It was meant to guard Matanzas Inlet, the southern end of Matanzas River. The Spanish were worried the river would serve as a back door to the city of St. Augustine. They built it of coquina shellstone, naturally abundant in the area. The fort is a smaller square style with walls 50 foot long on each side and a 30 foot tall high tower. On the right hand wall of the fort a small tower overhangs the wall. This was where the sentries were posted. The fort was armed with five cannon aimed at the inlet and manned by one officer, four infantrymen and two gunners. The fort was only involved in one skirmish in which it successfully drove off a British fleet. By 1821, the fort was unlivable. Restorations began in 1916. By 1924 the fort was stabilized and it was given National Monument status. The National Park ServiceShow MoreRelatedThe Issue Of Horse Slaughter1656 Words   |  7 Pagesthan a tool. This is quite possibly why the topic of horse slaughter has been such a taboo in today’s culture. While in many countries around the world horsemeat is considered a type of delicacy, to most American’s the idea of eating these exquisite creatures is hard to stomach. There are people who see no wrong in slaughtering horses just like any other livestock animal, though others find it inhumane and cruel. Those who are pro-slaughter have many practical and economic reasons for supporting itRead MoreA Summation and Review of Kaiser and Kaplans Can You Overdo People Skills?880 Words   |  4 Pagessubordinates. The articles title Can You Overdo People Skills? serves as a an excuse for rudeness, ignorance and degradation of empathetic relationships. The article becomes suspect immediately when Doris Kearns Goodwin, a plagiarist and deceptive historic author who has a tendency to bending facts in her direction is quoted as a source. This should not be a big deal, but when one calls themselves a historian a certain level of standards need to apply to these people. Burnstein Isenberg (2012) recentlyRead MoreAmerican History in the book White Devil Essay1233 Words   |  5 PagesDa Capo Press Inc. March, 2005. 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The Necklace by Guy de Maupassant - 898 Words

It is the material world that has created Madame Loisel and it is the material world that destroys her. Her desire for expensive objects and the circles where they are found generated by the capitalistic system she lives in rather than by any character flaw, lead her to make a foolish request of a friend. When she loses the diamond necklace, she too is lost. Her relationship with her friend, as well as any hope for a return to the glittering world of the reception, is shattered. She is destroyed not by spiritual failure but by an economic system that has created a superstructure that will not allow her a better life. She is trapped by material circumstances, and the final revelation about the false jewels deepens her sense of alienation and powerlessness. In Guy de Maupassants short story The Necklace, we are given a clear picture of a society that has unequally distributed its goods or even the means to achieve them. Madame Loisel has no commodity or skills to sell, only her youth and beauty to be used to attract a husband. Without access to those circles where she can find a man with wealth and charm, she is doomed to stay in a powerless situation with no way to approach the elegant lifestyle that she desires. The material circumstances of her society have relegated her to a dreary existence from which she can find no exit. Her husband is so conditioned to accept the situation that he does not understand her hunger to be a part of a more glamorous and elegant world.Show MoreRelatedThe Necklace By Guy De Maupassant863 Words   |  4 PagesThe short story â€Å"The Necklace† written by Guy De Maupassant, tells the story of a married couple who live an average lifestyle together in France—when one day everything in their lives changes due to a simple decision. The author aims to show the reader the power of decision making when faced to decide between needs, wants, honesty and untruthfulness and how every decision we choose to make affect our lives in ways we never thought possible. In the first few lines of the story, the narrator introducesRead MoreThe Necklace by Guy de Maupassant1034 Words   |  5 Pagesregret which Guy de Maupassant depicts throughout â€Å"The Necklace.† Guy de Maupassant, a French writer, born in 1850, was considered one of France’s greatest short-story writers. His writings were mostly influenced by the divorce of his parents when he was thirteen years old and by great writers such as Shakespeare, Schopenhauer, and Flauber. His parent’s divorce caused his stories to depict unhappiness of matrimony, deceit, miscommunication, and a profound misunderstanding (Maupassant, Guy de, 1850-1893)Read MoreThe Necklace by Guy De Maupassant1367 Words   |  6 Pagesâ€Å"Being Honest is Always Best† Telling the truth will always prevent future conflicts. Author Guy De Maupassant who lived from 1850 to 1893 proves in the story of â€Å"The Necklace,† that no matter how bad a situation is, speaking with the truth is always best. Now, this author does not prove this theme directly. Instead, throughout various situations in the story the main characters are faced with a long-term conflict because decisions were not made with honesty. Mathilde and Loisel who is her husbandRead MoreThe Necklace, by Guy de Maupassant791 Words   |  4 Pagescharacterized by other people. In â€Å"The Necklace† Mme. Loisel is a beautiful woman with a decent life, and a husband that loves her, and only wants to make her happy. She is not rich but she makes it along, she insists of a better, wealthier life. When her husband gets her invited to a ball, she feels the need for a brand new fancy dress and tons of jewelry. When the couple realizes they cannot afford jewelry as well, they searc h out to borrow her friend, Mme. Forestiers’ necklace. She comes to notice she noRead MoreThe Necklace, By Guy De Maupassant966 Words   |  4 PagesIn Guy De Maupassant’s â€Å"The Necklace,† Mathilde is a 19th century French woman who desires a wealthier lifestyle than she can acquire. She is completely indulged in the material possessions of life and is focused on the items she does not have rather than what she owns. It seems her happiness is entirely dependent on wealth and status. She neglects her husband and is never content with what he can offer. Eventually, Mathilde’s struggles of envy, selfishness, and materialism drive her to poverty.Read MoreThe Necklace By Guy De Maupassant934 Words   |  4 Pagesduring this time period was Guy de Maupassant, who wrote one of the most influential short stories of this century. â€Å"The Necklace†, written by Guy de Maupassant, illustrates elements of fiction such as the symbolism of the necklace be cause of Mme. Loisel’s desire to be rich, irony due to the twist ending, and a powerful theme. Firstly, the necklace Mme. Loisel borrows and her perspective symbolizes the desire she has towards being wealthy and important in society. Maupassant describes effectively theRead MoreThe Necklace By Guy De Maupassant1381 Words   |  6 Pagesstories are â€Å"The Necklace† by Guy de Maupassant and â€Å"The Secret Life of Walter Mitty† by James Thurber. â€Å"The Necklace† was about a materialistic woman who faced consequences because of her envious personality and â€Å"The Secret Life of Walter Mitty† was about a man who experienced daydreams randomly throughout the day. Although both short stories used literary elements, Guy de Maupassant utilized them for readers to understand and enjoy the story more than James Thurber. â€Å"The Necklace† was a short storyRead MoreThe Necklace By Guy De Maupassant1093 Words   |  5 PagesThroughout the short story titled â€Å"The Necklace† by Guy de Maupassant, it is clear that the main themes being stressed are pride versus greed, and that things are not quite what they appear. Each of these things are represented throughout the story in some way, whether it be using animated language or symbolism. It is also clear that background information clearly aided the development of the themes Maupassant incorporated throughout the passage. It is seen throughout the story that the main characterRead MoreThe Necklace, By Guy De Maupassant999 Words   |  4 PagesIn Guy de Maupassant’s â€Å"The Necklace,† readers experience Mathilde Loisel’s life-changing event. Coming from nobility, de Maupassant tells the story of luxurious desire through the eyes of the middle class woman Mathilde. Mathilde constantly dreams of living the life of the upper class, and this prohibits her from acting in reality. Mathilde’s internal struggle for a sense of social royalty shows readers how quickly selfish pride destroys a person’s life. Throughout the course of â€Å"The NecklaceRead MoreThe Necklace By Guy De Maupassant1019 Words   |  5 PagesIn the short story of â€Å"The Necklace†, the author Guy de Maupassant is a creative and intriguing tale which reveals a person s dreams of a luxurious lifestyle with countless materialistic possessions. He has skillfully developed the story into a mystery which reveals itself at the end. The main point in the story is that materialism can distort your view of happiness and fulfillment. It is wrong to be materialistic to the extent that you disregard what you already have and lose everything. Mathilde

The Social Organization Free Essays

The late Professor Fiske, in his Outline of Cosmic Philosophy, made a very interesting remark about societies like those of China, ancient Egypt, and ancient Assyria. â€Å"I am expressing,† he said, â€Å"something more than an analogy, I am describing a real homology so far as concerns the process of development,–when I say that these communities simulated modern European nations, much in the same way that a tree-fern of the carboniferous period simulated the exogenous trees of the present time. So far as this is true of China, it is likewise true of Japan. We will write a custom essay sample on The Social Organization or any similar topic only for you Order Now The constitution of the old Japanese society was no more than an amplification of the constitution of the family,–the patriarchal family of primitive times. All modern Western societies have been developed out of a like patriarchal condition: the early civilizations of Greece and Rome were similarly constructed, upon a lesser scale. But the patriarchal family in Europe was disintegrated thousands of years ago; the gens and the curia dissolved and disappeared; the originally distinct classes became fused together; and a total reorganization of society was gradually [230] effected, everywhere resulting in the substitution of voluntary for compulsory cooperation. Industrial types of society developed; and a state-religion overshadowed the ancient and exclusive local cults. But society in Japan never, till within the present era, became one coherent body, never developed beyond the clan-stage. It remained a loose agglomerate of clan-groups, or tribes, each religiously and administratively independent of the rest; and this huge agglomerate was kept together, not by voluntary cooperation, but by strong compulsion. Down to the period of Meiji, and even for some time afterward, it was liable to split and fall asunder at any moment that the central coercive power showed signs of weakness. We may call it a feudalism; but it resembled European feudalism only as a tree-fern resembles a tree. Let us first briefly consider the nature of the ancient Japanese society. Its original unit was not the household, but the patriarchal family,–that is to say, the gens or clan, a body of hundreds or thousands of persons claiming descent from a common ancestor, and so religiously united by a common ancestor-worship,–the cult of the Ujigami. As I have said before, there were two classes of these patriarchal families: the O-uji, or Great Clans; and the Ko-uji, or Little Clans. The lesser were branches of the greater, and subordinate to [231] them,–so that the group formed by an O-uji with its Ko-uji might be loosely compared with the Roman curia or Greek phratry. Large bodies of serfs or slaves appear to have been attached to the various great Uji; and the number of these, even at a very early period, seems to have exceeded that of the members of the clans proper. The different names given to these subject-classes indicate different grades and kinds of servitude. One name was tomobe, signifying bound to a place, or district; another was yakabe, signifying bound to a family; a third was kakibe, signifying bound to a close, or estate; yet another and more general term was tami, which anciently signified â€Å"dependants,† but is now used in the meaning of the English word â€Å"folk. † †¦ There is little doubt that the bulk of the people were in a condition of servitude, and that there were many forms of servitude. Mr. Spencer has pointed out that a general distinction between slavery and serfdom, in the sense commonly attached to each of those terms, is by no means easy to establish; the real state of a subject-class, especially in early forms of society, depending much more upon the character of the master, and the actual conditions of social development, than upon matters of privilege and legislation. In speaking of early Japanese institutions, the distinction is particularly hard to draw: we are still but little informed as to the condition of the subject [232] classes in ancient times. It is safe to assert, however, that there were then really but two great classes,–a ruling oligarchy, divided into many grades; and a subject population, also divided into many grades. Slaves were tattooed, either on the face or some part of the body, with a mark indicating their ownership. Until within recent years this system of tattooing appears to have been maintained in the province of Satsuma,–where the marks were put especially upon the hands; and in many other provinces the lower classes were generally marked by a tattoo on the face. Slaves were bought and sold like cattle in early times, or presented as tribute by their owners,–a practice constantly referred to in the ancient records. Their unions were not recognized: a fact which reminds us of the distinction among the Romans between connubium and contubernium; and the children of a slave-mother by a free father remained slaves. * In the seventh century, however, private slaves were declared state-property, and great numbers were [233] then emancipated,–including nearly all–probably all–who were artizans or followed useful callings. Gradually a large class of freedmen came into existence; but until modern times the great mass of the common people appear to have remained in a condition analogous to serfdom. The greater number certainly had no family names,–which is considered evidence of a former slave-condition. Slaves proper were registered in the names of their owners: they do not seem to have had a cult of their own,–in early times, at least. But, prior to Meiji, only the aristocracy, samurai, doctors, and teachers–with perhaps a few other exceptions–could use a family name. Another queer bit of evidence or, the subject, furnished by the late Dr. Simmons, relates to the mode of wearing the hair among the subject-classes. Up to the time of the Ashikaga shogunate (1334 A. D. ), all classes excepting the nobility, samurai, Shinto priests, and doctors, shaved the greater part of the head, and wore queues; and this fashion of wearing the hair was called yakko-atama or dorei-atama–terms signifying â€Å"slave-head,† and indicating that the fashion originated in a period of servitude. [*In the year 645, the Emperor Kotoku issued the following edict on the subject:– The law of men and women shall be that the children born of a free man and a free woman shall belong to the father; if a free man takes to wife a slave-woman, her children shall belong to the mother; if a free woman marries a slave-man, the children shall belong to the father; if they are slaves of two houses, the children shall belong to the mother. The children of temple-serfs shall follow the rule for freemen. But in regard to others who become slaves, they shall be treated according to the rule for slaves. –Aston’s translation of the Nihongi, Vol. II, p. 202. ] About the origin of Japanese slavery, much remains to be learned. There are evidences of successive immigrations; and it is possible that some, at least, of the earlier Japanese settlers were reduced by later invaders to the status of servitude. Again, [234] there was a considerable immigration of Koreans and Chinese, some of whom might have voluntarily sought servitude as a refuge from worse evils. But the subject remains obscure. We know, however, that degradation to slavery was a common punishment in early times; also, that debtors unable to pay became the slaves of their creditors; also, that thieves were sentenced to become the slaves of those whom they had robbed. Evidently there were great differences in the conditions of servitude. The more unfortunate class of slaves were scarcely better off than domestic animals; but there were serfs who could not be bought or sold, nor employed at other than special work; these were of kin to their lords, and may have entered voluntarily into servitude for the sake of sustenance and protection. Their relation to their masters reminds us of that of the Roman client to the Roman patron. [*An edict issued by the Empress Jito, in 690, enacted that a father could sell his son into real slavery; but that debtors could be sold How to cite The Social Organization, Papers