Morals of the Manufacturers”

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“Morals of the Manufacturers,” by Harriet Martineau, 1837

The morals of the female factory population may be expected to be good when it is considered of

what class it is composed. Many of the girls are in the factories because they have too much

pride for domestic service. Girls who are too proud for domestic service as it is in America, can

hardly be low enough for any gross immorality: or to need watching; or not to be trusted to avoid

the contagion of evil example. To a stranger, their pride seems to take a mistaken direction, and

they appear to deprive themselves of a respectable home and station, and many benefits, by their

dislike of service: but this is altogether their own affair. They must choose for themselves their

way of life. But the reasons of their choice indicate a state of mind superior to the grossest

dangers of their position.

I saw a bill fixed up in the Waltham mill which bore a warning that no young lady who attended

dancing-school that winter should be employed: and that the corporation had given directions to

the overseer to dismiss any one who should be found to dance at the school. I asked the meaning

of this; and the overseer’s answer was, “Why, we had some trouble last winter about the dancing-

school. It must, of course, be held in the evening, as the young folks are in the mill all day. They

are very young, many of them; and they forget the time, and everything but the amusement, and

dance away till two or three in the morning. Then they are unfit for their work the next day; or, if

they get properly through their work, it is at the expense of their health. So we have forbidden

the dancing-school; but, to make up for it, I have promised them that, as soon as the great new

room at the hotel is finished, we will have a dance once a fortnight. We shall meet and break up

early; and my wife and I will dance; and we will all dance together.”

I was sorry to see one bad and very unnecessary arrangement, in all the manufacturing

establishments. In England, the best friends of the poor are accustomed to think it the crowning

hardship of their condition that solitude is wholly forbidden to them. It is impossible that any

human being should pass his life as well as he might do who is never alone,–who is not

frequently alone. This is a weighty truth which can never be explained away. The silence,

freedom and collectedness of solitude are absolutely essential to the health of the mind; and no

substitute for this repose (or change of activity) is possible. In the dwellings of the English poor,

parents and children are crowded into one room, for want of space and of furniture. All wise

parents above the rank of poor, make it a primary consideration so to arrange their families as

that each member may, at some hour, have some place where he may enter in, and shut his door,

and feel himself alone. If possible, the sleeping places are so ordered. In America, where space is

of far less consequence, where the houses are large, where the factory girls can build churches,

and buy libraries, and educate brothers for learned professions, these same girls have no private

apartments, and sometimes sleep six or eight in a room, and even three in a bed. This is very bad.

It shows a want of inclination for solitude; an absence of that need of it which every healthy

mind must feel, in a greater or less degree.

Now are the days when these gregarious habits should be broken through. New houses are being

daily built: more parents are bringing their children to the factories. If the practice be now

adopted, by the corporations, or by the parents who preside over separate establishments, of

partitioning off the large sleeping apartments into small ones which shall hold each one

occupant, the expense of partitions and windows and trouble will not be worth a moment’s

 

 

consideration in comparison with the improvement in intelligence, morals, and manners, which

will be found to result from such an arrangement. If the change be not soon made, the American

factory population, with all its advantages of education and of pecuniary sufficiency, will be

found, as its numbers increase, to have been irreparably injured by its subjection to a grievance

which is considered the very heaviest to which poverty exposes artisans in old countries.

World War 1 And The Philadelphia Race Riot

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Overview

The purpose of this discussion is to evaluate the African American experience during the World War I era.

Instructions

For this discussion,  review your readings for Unit 7 and read the following scenario carefully. Feel free to do research outside the course if you’d like other points of view.

Scenario:  John Smith was an African American veteran of World War I. He was a member of the 369th Infantry Regiment, also known as the Harlem Hellfighters.  After receiving recognition in France for bravery in battle and fighting to preserve democracy in Europe, Smith returned to his home in Philadelphia, PA. On the morning of May 10, 1919, Smith attended a local NAACP meeting, hoping to continue his fight for democracy in the United States.  One attendee stated that black veterans like Smith were new men and world men, awakened by their experience abroad and whose power to invoke change was limitless. He emerged from the meeting with a sense of pride and a new sense of purpose. As he rounded the corner onto Pine Street, Smith found himself in the middle of an anti-black race riot.  White mobs attempted to tear his uniform from his body, accusing him of Bolsevism for being a member of the NAACP, and demanding that he and other blacks in the neighborhood immediately leave the city.  He overheard a black neighbor yell, “If you are attacked defend yourself like American citizens. When they tread upon your rights fight them to the bitter end.”

Prepare a discussion where you take the role of ONE of the following individuals and explain who that person was and how they would have responded to the riot.  Why did the riot happen? How should the blacks being attacked respond, according to your individual’s point of view?

Choose ONE:

  • John Smith, the African American World War I veteran
  • The white anti-black, anti-socialist, member of the mob
  • A member of the NAACP
  • The black neighbor under attack

HIS105 America History After 1865 Assignment 3

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The previous assignments focused on domestic matters in US history. This last assignment explores America’s international role in recent decades. By the mid-20th century, the United States had become the dominant force in international relations. Some have argued that the United States’ military functions as the world’s “police.” This assignment covers the manner in which this shift occurred and the consequences the United States faces as a result of its status as “policeman of the world.” One can identify early steps this direction well before World War II, but in this paper focus on the period from the 1940s to the present. Take one of the positions as suggested below, draw from the sources listed, and present a paper with specific examples and arguments to demonstrate the validity of your position.

 

Possible position—in each case you can take the pro or con position:

1. The American “policing” role developed because of the Cold War, but it became primarily a means for protecting and assisting economic interests for itself and its allies as illustrated by recent events as well as earlier ones.

2. The American “policing” role has been exercised primarily to protect vulnerable peoples and regions from powerful oppressors or from regional chaos, as illustrated by recent events as well as earlier ones.

3. The American “policing” role has had noble intentions and ultimate success during the Cold War, but in fighting terror it has gotten off track with some severe consequences.

4. A position you develop on this issue with the approval of your instructor.

After giving general consideration to your readings and your research, select one of the positions above as your position—your thesis. (Sometimes after doing more thorough research, you might choose the reverse position. This happens with critical thinking and inquiry. Your final paper might end up taking a different position than you originally envisioned.) Organize your paper as follows, handling these issues:

1. The position you choose (from the list above)—or something close to it—will be the thesis statement in your opening paragraph.

2. To support your position, use four specific examples from different decades between 1950 and the present. (At least one example must be from the last ten years).

3. Explain why the opposing view is weak in comparison to yours.

4. Consider your life today: In what way does the history you have shown shape or impact issues in your workplace or desired profession? (This might be unclear at first since it is foreign policy. But, super-power status does inevitably provide advantages in a global economy.)

Length:

The paper should be 600-to-850 words in length. This normally means 2-to-3 pages for the body of the paper. (The title page and Sources page do not count in these calculations.) Double-space between lines. Format instructions are below.

Research and References:

You must use a MINIMUM of four quality academic sources; the Schultz textbook must be one of them. Two of them must come from the online library—either those library sources listed or others. Your other source should be drawn from the list provided below. This is guided research, not open-ended Googling. You will have a list of Sources at the end, using the SWS form. You will have short, SWS-style in-text citations appropriately placed in the body of the paper. Except as your instructor might direct, don’t use other sources for your paper than those listed here. (Of course, for “starter research” you can read many sources.)

Source List for Assignment 3:  You must use a MINIMUM of four quality academic sources; the Schultz textbook must be one of them. Two of them must come from the online library—either those library sources listed or others.  Some sources are “primary” sources from the time period being studied. Some sources below can be accessed via direct link or through the primary sources links on Blackboard. Each week has a different list of primary sources. For others, they are accessible through the permalink to the source in our online: Sources below having libdatab.strayer.edu as part of the URL have a permalink to that source in our university’s online library.

· SWS Form for the textbook: Kevin M. Schultz. 2018. HIST: Volume 2: U.S. History since 1865.   5th ed.

· G. H. W. Bush. March 6, 1991.  Address before a Joint Session of the Congress on the Cessation of the Persian Gulf Conflict.      http://college.cengage.com/history/wadsworth_9781133309888/unprotected/ps/bushnwo.html

· J. F. Dulles. Jan. 2, 1954. Secretary Dulles’ Strategy of Massive Retaliation. http://college.cengage.com/history/wadsworth_9781133309888/unprotected/ps/dulles.html

· M. Klare. July 15, 2002. Endless Military Superiority.    http://libdatab.strayer.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=6926412&site=eds-live&scope=site

· C. Paul. 2008. Marines on the Beach: The Politics of U.S. Military Intervention Decision Making. eBook.  http://libdatab.strayer.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=nlebk&AN=275009&site=eds-live&scope=site

· C. Powell. Feb. 6, 2003. Transcript of Powell’s UN Presentation.     http://www.cnn.com/2003/US/02/05/sprj.irq.powell.transcript/

· R. Reagan. March, 1983.. Remarks at the Annual Convention of the National Association of Evangelicals. http://college.cengage.com/history/wadsworth_9781133309888/unprotected/ps/evilemp.html

· Kevin M. Schultz. 2018. HIST: Volume 2: U.S. History since 1865.   5th ed.

· S. M. Tarzi.  Sept. 2014. The Folly of a Grand Strategy of Coercive Global Primacy: A Fresh Perspective on the Post-9/11 Bush Doctrine.    http://libdatab.strayer.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=98323177&site=eds-live&scope=site

 

Your assignment must follow these formatting requirements:

This course requires use of Strayer Writing Standards (SWS). The format is different than other Strayer University courses. Please take a moment to review the SWS documentation for details.

Be typed, double spaced between lines, using Times New Roman font (size 12), with one-inch margins on all sides; citations and references must follow SWS format. Check with your professor for any additional instructions.

Include a cover page containing the title of the assignment, the student’s name, the professor’s name, the course title, and the date. The cover page and the Sources page are not included in the required assignment page length.

How does Pontiac describe the relationship between Native Americans and the British?

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Pontiac’s Speech to an Ottawa, Potawatomi, and Huron Audience, 17631 Despite extensive Indian involvement in the Seven Years’ War, no Indians were invited to participate in the Treaty of Paris of 1763. Sources of trade dwindled, and British colonists poured into the Ohio Valley. In 1763, Pontiac, an Ottawa war leader, began spreading the message of the Delaware (Loup) prophet, Neolin, who advocated a new interpretation of IndianEuropean relations. We receive this account through multiple interpreters: Neolin (presumably in his native Delaware language), the language Pontiac used that day (probably Ottawa), French (probably written down by the French Canadian soldier and notary Robert Navarre), and now in English. An Indian [Neolin] of the Loup2 Nation wanted to meet the Master of Life, which is the name all the Indians call God. He decided, without telling anyone in his nation or village, to go on a journey to Paradise, where he knew the Great Master lived. But since he didn’t know the way to get there and knew no one who had been there and could show him the road, he tried magic, hoping to pull forth good omens from his dreams. All Indians, as a general rule, put great faith in their dreams, and it is very hard to free them from this superstition, as this story proves. In his dream, the Loup Indian imagined that all he had to do was start out, and after many, many steps, he would arrive at the heavenly dwelling place, so very early the next day he did start. He dressed and equipped himself for hunting, not forgetting to take his weapons and a large cooking pot. And thus he set out on his journey to Heaven to see the Master of Life. The first seven days went well according to his plans. He walked with good courage, always firm in the confidence that he could reach his goal. Eight days went by without anyone appearing to block his way. On the evening of the eighth day, as the sun was setting where it always sets, he stopped at an opening into a little meadow where he saw a good place to spend the night along the bank of a creek. As he was setting up camp, he noticed at the other end of the meadow three paths, all very wide and well trodden down, and this seemed strange to him. Nevertheless, he kept working, setting up shelter and starting a fire. As he cooked his supper, he realized that the farther the sun went down and the darker the day grew, the lighter the three paths became. This surprised him, and frightened him, too. He hesitated, considering what to do—stay where he was or get away from there and camp somewhere else. But as he reflected, he remembered his magic, or rather, his dream, and that the only reason he had started out on this journey was to see the Master of Life, and this thought led him to feel and believe that one of the three paths was the one he had to take to get where he wanted to go. [Neolin tries two of the paths but comes upon huge fires on both.] So he had to go back and take the third path. He walked on it for a whole day without seeing a thing to hold him back, when all of a sudden there appeared before him an astonishingly white mountain, which amazed him and brought him to a halt. Nevertheless, he firmed his resolve and kept going, determined to see what this mountain could be. When he reached the foot of the mountain, the path gave out, and it grieved him not to be able to keep going. As he stood there, he looked around and saw a woman of the mountain. She was dazzlingly beautiful, and her clothes were so white the whiteness of the snow seemed dull next to them. 2 She was sitting down, and she spoke to him in his own language: “You seem surprised not to find the path to where you want to go. I know that for a long time you have wanted to see and speak with the Master of Life. That is why you set out on this journey: to see him. The path to his home is on this mountain, and to climb the mountain, you must abandon everything you have, take off all your clothes, and leave everything at the foot of the mountain. No one will stop you. Go wash in the river over there, and afterwards you will climb. Step by step, the Loup Indian obeyed the words of the woman. . . . When he got to the top he was surprised not to see anybody anymore. The woman had disappeared. He found himself without a guide, facing three villages that stood in front of him. He did not recognize them, and they seemed differently constructed from his own, more beautiful and better ordered. After meditating for a while on what he ought to do next, he started out toward the village that seemed most promising to him. . . . He had no more difficulty and walked all the way to what he thought must be the village gate. He stopped and waited for it to open so that he could enter. As he was gazing at the lovely outside of the village, the door opened. He saw a handsome man all dressed in white coming toward him. The man took him by the hand and said that he was going to grant his wish to speak to the Master of Life. The Loup allowed himself to be led, and they came together to a place of unequaled beauty, which the Indian could not cease to wonder at. There he saw the Master of Life, who took him by the hand, gave him a hat embroidered all over with gold, and bade him sit down on it. The Loup hesitated for fear of spoiling the hat, but he was ordered to sit, and he obeyed without a word. When the Loup was seated, God said to him, “I am the Master of Life, and I know what you want to learn and whom you wish to speak with. Listen well to what I am about to say to you, for your own sake and for all the Indians. I am the one who made Heaven and Earth, the trees, the lakes, the rivers, and all people and everything you see and everything you have seen on Earth. Because I made all this and because I love you all, you must do what I say and what I love and not do what I hate. I do not at all love for you to drink until you lose your senses the way you do. When you fight among yourselves, you do not do right, and I hate it. You take two wives or chase after the wives of other men, and that is not right. I hate it. You should have only one wife and keep her until death. When you want to go to war you juggle and sing magical incantations, thinking you speak to me. You don’t. You speak to Manietout,3 an evil spirit who breathes nothing but evil into you and whom you listen to because you don’t know me well. “The land where you live—I made it for you and not for other people. Why do you put up with the Whites4 on your lands? Is it because you can’t get along without them? I know that the people you call the Children of your Great Father5 supply your needs, but if you were not evil, as you are, you would do without them and you could live just as you lived before you met them. Before the people you call your Brothers came to your lands, didn’t you live by the bow and arrow? You didn’t need guns or powder or those other things. Nevertheless, you caught animals to eat and dressed in their skins, but when I saw you giving yourselves to evil, I withdrew the animals into the depths of the forests so that you would need your Brothers to supply your needs and clothe yourselves. All you have to do is become good and do what I want and I will send the animals back for you to live on. “I do not forbid you to allow the Children of your Father6 among you. I love them. They know me and pray to me, and I give them their needs and everything they bring with them. But as for those who have come to trouble your lands: drive them out, make war on them. I do not 3 love them. They do not know me and are my enemies and the enemies of your Brothers. Send them back to the lands I made for them, and let them stay there. “Here is a prayer which I give to you in writing to learn by heart and teach to the Indians and to the children.” The Loup answered that he did not know how to read. The Master of Life answered that when he went back to the Earth all he had to do was give the writing to the village chief, who would read it and teach it by heart to him and all the Indians and that they must recite it evening and morning without fail. “You must tell all the Indians, drink no more than a cup of wine a day or at most two cups. Have no more than one wife. Do not chase after other men’s wives or after the unmarried women. Do not fight among yourselves. Do not practice magic, but prayer, because when you practiced magic you conversed with the Evil Spirit. Drive from your lands those redcoat dogs7 who will do you nothing but harm. When you need something, address your prayers to me, and I will give to you as I give to your Brothers. Do not sell to your Brothers what I have placed on Earth for food. In short, be good, and you will receive free all that you need. When you meet one another, give greetings, and give your left hand, because it is the heart’s hand. Above all things, Loup Indian, I command you to pray every day, morning and night, the prayer that I give you.” The Loup promised to do what the Master of Life told him and to speak for him to the other Indians, and that in the future the Master of Life would be happy with them. Then the same man who had brought him by the hand came to take him again and guide him back to the foot of the mountain, where he told him to take up his belongings again and go back to his village. This the Loup Indian did, and when he arrived, he astonished the people of his nation and his village, because they had not known what had become of him, and they asked him where he had been. Since he had been ordered not to speak to anyone until he spoke to the village Chief, he simply made signs to them with his hands that he had been on high. As soon as he entered the village, he went straight to the chief’s house and gave him the prayer and the law that the Master of Life had given him. This adventure was soon known throughout the village, and people came to hear the words of the Master of Life and carried it to the next village, and those people came to see the famous traveler and spread the news from village to village until it reached Pontiac, who believed it just as we believe an article of faith; and he instilled it into the minds of his Counsel, who listened to it as to an oracle and told him that he only had to say the word, and all of them were ready to do what he demanded.