History of the Euro Essay -- Europe Eurpean Currency Money Essays

History of the Euro After the hotly anticipated single money execution known as the euro, there have been many high points and low points to this financial framework. Many have rushed to censure while others despite everything acclaim its worth guaranteeing it will before long be esteemed emphatically against the dollar. Our paper investigates the different parts of the euro and the advancement it has made since its introduction. We start with a short history of the euro at that point proceed onward by bringing up certain issues concerning the impacts of the euro on different monetary angles, for example, rivalry and worldwide budgetary organizations. We at that point give understanding to the different qualities and shortcomings of the euro and the suggestions this cash has on different organizations, for example, banks. We close the paper by introducing various difficulties the euro may look soon, just as its present conditions. Presentation As of late in Europe and its neighboring nations, the discussion has been about the recently introduced euro into the ever-developing European market. The euro has been the new money for the twelve nations having a place with Euroland since January 1, 2002. The nations that have received the euro are the accompanying: Austria, Belgium, Finland, France, Germany, Greece, the Republic of Ireland, Italy, Luxembourg, Netherlands, Portugal and Spain. The enormous inspiration driving the euro is to empower a market that an ever increasing number of seems as though one European market. The objective is for the European capital market to be as proficient as could be expected under the circumstances, as this is an essential for practical financial turn of events. To more readily see how the euro came to fruition, one must return to 1979. This is the point at which the possibility of the euro was in its absolute first stage. History of the Euro On March ... .../html/rubrique-cadre5html?pag=rubrique- europa5.html/lang=5/chap18/rubrique=261 â€Å"The European Union in Your Hand† 7) Eltis, Walter. Euro Debate Panel. www.kingston.ac.uk/~en_5007/euro/eurosum.htm 8) www.fortune.com 9) Gazi, Ercel: Governor of Central Bank of Turkey. Dunya Gazetesi, Euro Meeting, Istanbul, Nov 27, 1998 10) George, Edward: â€Å"Progress of the Euro.† www.bis.org/survey/r001024.a.pdf 11) Hersch, Warren. PC Reseller News. â€Å"Euro Progress Crawls Along.† Manhasset; Feb 21, 2000 12) www.howstuffworks.com/euro7.htm 13) â€Å"International Effects of the Euro.† www.brook.edu/dybdocroot/com/Policybriefs/Pb042/pb42.htm 14) White, William: â€Å"The Euro and Financial Markets: Challenges for Bankers and Policymakers.† www.bis.org/talks/sp991113.htm 15) http://cobweb.creighton.edu/cps/â€Å"Euro†

Marxism Politcial Economy Essay -- Economics Marx

As indicated by Marxist political economy, abuse is the key factor which supports the very essentials of society. By this Marxists accept misuse is more than basically a financial wonder, yet rather a standard made through bogus cognizance, which has swarmed itself inside all parts of society; extending from the state, to the very structure of the social framework. Marx accentuation on misuse lies in his conviction that the estimation of a ‘commodity’ is simply gotten from the collected work consumed to create such a decent. In spite of the fact that the ‘labour hypothesis of value’ was initially pondered by Classical Economist, for example, Smith/Ricardo the accentuation for Marx was on work as a worth instead of essentially an expense in the creation procedure. As Dooley clarifies ‘Marx kept up that work was the sole worth making substance’ (Dooley 2005) and this point is additionally evolved by Sayer who expresses that the central distinctive trait of Marxism ‘is the presence of work power as a commodity’. (Sayer 1979). For Marx work was the wellspring of all riches in the public eye, which would at last be changed by the bourgeoisie into ‘surplus value’ and benefit through various modern approaches, for example, specialization through division of work. Private enterprise is a framework that supports ‘alienation’ of the specialist as the products created are not delivered for need or want, however rather in the quest for benefit. It’s from this idea that abuse can be clarified. Marx characterized misuse as the excess worth removed from the work power so as to create benefit. This would be accomplished through paying wages lower than the estimation of the ware created. Such a hypothesis stays obvious in the n... ...Economy. London: International Publishers. 19 - 23. Marx, K and Engels, F (2002). The Communist Manifesto. third ed. London: Penguin. 219. Marx, K and Engels, F (2002). The Communist Manifesto. third ed. London: Penguin. 258. Powell, B and Skarbek, D. (2004). Sweatshops and Third World Living Standards. The Independent Institute. 53 (1), 6, 10. Sayer, Derek (1979). Marx's Method Ideology, Science and Critque in Capital. second ed. Brighton: The Harvester Press Limited. 44-45. Sumner Colin (1979). Perusing Ideologies an examination in to the Marxist hypothesis of belief system and law. London: Academic Press Inc. 44. Woodley, Daniel (2009). Political Ideologies. Spain: p43. Woodley, Daniel (2009). Political Ideologies. Spain: p42 http://news.bbc.co.uk/1/hello there/business/7242492.stm (2008) http://www.indexmundi.com/bangladesh/gdp_real_growth_rate.html

Calculus in Context

Calculus in Context Classes at MIT will have you looking at a subject from about three different angles, and my   Single Variable Calculus class is no exception. I think the true definition of drinking from a firehose is to be learning calculus and seventeenth century history in equal measure all in a span of a fifty-minute lecture. Theres nothing quite like it. I must admit that this class did not start out well for me as all I had from high school was basic knowledge on differentiation and integration. I did some self-studying before I got to school that probably cushioned me from the shock I’d have gotten if I had to learn about natural logs and Euler’s constant and all that scary mathematical jargon for the first time. The fact that I have always loved math is probably working in my favour as well! During lectures, my professor brings up some interesting facts about the early development of calculus to emphasize that there were brilliant people who developed all that we learn today. This is eye-opening since I’ve never really thought before about how maths came into being. Turns out that calculus, which I least expected to have anything to do with the humanities in any sense, was actually partly developed by renowned philosophers. Leibniz, in particular, used mathematical concepts to reinforce his optimism that a supreme being chose the best possible conditions for the world to exist as we know it. John Napiers Mirifici Logarithmorum, where he devises the theory of logarithms In a recent lecture, my professor presented translated manuscripts from the School of Kerala, which showed their work in calculus and their derivations of what we learn today as differentiation. This dates back to the early 1600s, way before Newton’s time. The birth of calculus in modern society, however, was in the mid-seventeenth century, thanks to scientists like Newton, Leibniz and Hooke who have come to be regarded as the greatest thinkers of our time. The well-known dispute between Newton and Leibniz has come up in our lectures, as well as the claims that Barrow was the true inventor of Calculus, and that Newton and Leibniz were simply interpreters of the subject to an algebraic form. Newton wrote a book, Introductio ad Quadraturum Curvarum (Introduction to the Quadrature of Curves)  where he introduces concepts like derivatives and tangencies. Leibniz had been working independently and developed much of calculus himself as well. Leibniz also made great strides in Optics, such as deriving laws for both reflection and refraction of light. Leibniz struggles to relate mechanical theories to religion, and comes to the conclusion that not only is the mechanical philosophy consistent with theology, but the mechanical philosophy demands that there is a God. As Garber writes in his book, The Mechanism of Religion: “We today are inclined to see science and religion at odds with one another. Nor was this an idea that was foreign to the se venteenth century. But for Leibniz, the two were intimately interwoven. For him, even the laws of motion and the path taken by a ray of light were testimony to the wisdom of the Author of nature.” Leibniz was a philosopher, and was careful about finding good approach to talk about things. Newton had introduced derivatives in 1665, describing them as ‘fluxions’- Leibniz discussed most of the same concepts in his book but used terms like dy/dx. In his book, Nova Methodus pro Maximis et Minimis, he describes more philosophical methods of finding tangent lines, maxima and minima, and deriving the product and quotient rules. A page from Leibnizs book explaining his derivations of limits of functions Calculus was not well received by everyone in society, and Newton had just as many critics as he did admirers. To show one such instance of this, my professor presented a piece published by William Blake in 1804. Blake was a somewhat eccentric poet, and an excerpt of his poem ‘Jerusalem’ focused on what was a stirring contemporary issue at the time: the worry about social disruption caused by the industrial revolution going on at the time (mechanical looms driven by water power had just made their debut). He also implies that the concepts introduced by Newton and the Enlightenment was causing chaos in society. Excerpt from Jerusalem by William Blake I turn my eyes to the Schools and Universities of Europe And there behold the Loom of Locke, whose Woof rages dire, Washed by the Water-wheels of Newton: black the cloth In heavy wreathes folds over every Nation: cruel Works Of many Wheels I view, wheel without wheel, with cogs tyrannic Moving by compulsion each other, not as those in Eden, which, Wheel within Wheel, in freedom revolve in harmony and peace. Excerpt from Jerusalem Science and religion have perennially been at odds with each other, and these new developments fanned those flames. The Newtonians had to bend their teachings to fit into the general idea of religion which was that of a universe ordered by a supreme being, and so they carefully manipulated their material to avoid controversy: as Samuel Clarke (an influential Newtonian) explained, There is no such thing as what men commonly call the course of nature, or the power of nature. [It] is nothing else but the will of God producing certain effects in a continued, regular, constant, and uniform manner. In the seventeenth century, Science was considered to be in support of Christianity, so young Newtonians had their ideas endorsed and even rewarded by religious leaders. The Boyle lectures were held to discuss the collision of science with religion, and the possible integration of the two. Newtonians tried to attach scientific discoveries to religion, to tie all phenomena they discovered to a supreme being in some way. Freethinkers did not believe in the presence of a superior being, so they accepted Newton’s mathematical discoveries but dismissed the theory of ‘natural philosophy’ which was the Newtonians’ way of tying their scientific beliefs to religion. In fact, they used Newton’s work as evidence that there was no superior being, but that nature acted on its own principles. Yet another of Newtons critics, Bishop Berkeley, wrote a book, ‘The Analyst’, which did not attempt to disprove calculus but argued that science did not stand up to rigorous scrutiny and could not substantially overpower religion. The development of calculus also amplified the issue of the place of women in science. It was generally considered inappropriate for women to dabble in issues of science and mathematics. Most Science papers in the time of Newtonianism were written in Latin, and women were not taught Latin, so if they wanted to learn about scientific developments, they had to resort to popular science books, or private tuition if they were wealthy enough. Newtonianismo per le Dame (Newtonianism for the Ladies) was one such popular science book published by Francesco Algarotti as an easier alternative for the Newtonian theories for ladies. One of the most important women in early Science was Emile du Chatelet. She translated Newton’s entire Principia Mathematica to French. She also wrote a book, Les Institutions de physique which she had to say she was writing for her son since that was acceptable; a mother teaching her son Physics was to be expected. What she could not do was take credit for her work, or say that she was making an independent contribution to Physics. She also had to state that her book had been reviewed by a male figure for people to consider her theories plausible. To further diminish her efforts, her tutor, Samuel Koenig took credit for the book, claiming that he had taught her the same concepts in their lessons. Emile turned to the Academy of Sciences for help, but they were unwilling to vouch for her integrity and she had to contend with this unjust shared credit. Emile was exceptionally ardent in her work, and she worked on her book on Newton’s theories through her pregnancy up to the time sh e had to deliver the baby. Unfortunately, she and her baby died soon after. Then there was the poem by Lord Byron, Don Huan: Canto 1  written in 1818 where the poet writes of Don Huan’s mother, praising her intellect and mathematical skills, even describing her as a “walking calculation”: His Mother was a learned Lady, famed For every branch of Science known â€" In every Christian language ever named, With Virtues equalled by her wit alone, She made the cleverest people quite ashamed, And even the Good with inward Envy groan, Finding themselves so very much exceeded In their own way by all the things that She did. Byron voices mainstream opinion; the popularity of Newtonianism in the 18th century had opened a window for women to get involved, but the following Romantic period was not as welcoming to the idea of women in science. Ironically, his daughter, Ada Lovelace, was the mother of computer programming, and one of the most brilliant mathematicians of the 19th century. An artists impression of Ada Lovelace At the end of our weekly problem sets (see below), my Professor attaches an excerpt from a random poem in The Robot Scientist’s Daughter, which is a collection poems written by Jeanine Hall all sharing a common title. We’ve all been wondering how this fits into the content of the class itself, and I personally admit to thinking it was part of some puzzle that would perhaps be set in the final, so it’s a relief to discover he just wanted to expose us to this amazing piece of poetry because of its relevance to us in the issues it addresses. In his words, “I thought it might resonate with some of you, because it balances a science-is-cool view, including pop culture references, a science-is-profoundly-scary-and-messes-with-my-body view, and plenty of issues with gender roles and stereotypes.” One of my p-sets Its an amazing way to learn math, and it gives a whole other perspective to what we do in class! And here’s a twilight picture of the Great Dome. No camera can fully capture its magnificence, and I’ll probably never stop staring at it every time I cross Killian Court at night. Great Dome At Night Post Tagged ##firehose #18.01 Single Variable Calculus

Calculus in Context

Calculus in Context Classes at MIT will have you looking at a subject from about three different angles, and my   Single Variable Calculus class is no exception. I think the true definition of drinking from a firehose is to be learning calculus and seventeenth century history in equal measure all in a span of a fifty-minute lecture. Theres nothing quite like it. I must admit that this class did not start out well for me as all I had from high school was basic knowledge on differentiation and integration. I did some self-studying before I got to school that probably cushioned me from the shock I’d have gotten if I had to learn about natural logs and Euler’s constant and all that scary mathematical jargon for the first time. The fact that I have always loved math is probably working in my favour as well! During lectures, my professor brings up some interesting facts about the early development of calculus to emphasize that there were brilliant people who developed all that we learn today. This is eye-opening since I’ve never really thought before about how maths came into being. Turns out that calculus, which I least expected to have anything to do with the humanities in any sense, was actually partly developed by renowned philosophers. Leibniz, in particular, used mathematical concepts to reinforce his optimism that a supreme being chose the best possible conditions for the world to exist as we know it. John Napiers Mirifici Logarithmorum, where he devises the theory of logarithms In a recent lecture, my professor presented translated manuscripts from the School of Kerala, which showed their work in calculus and their derivations of what we learn today as differentiation. This dates back to the early 1600s, way before Newton’s time. The birth of calculus in modern society, however, was in the mid-seventeenth century, thanks to scientists like Newton, Leibniz and Hooke who have come to be regarded as the greatest thinkers of our time. The well-known dispute between Newton and Leibniz has come up in our lectures, as well as the claims that Barrow was the true inventor of Calculus, and that Newton and Leibniz were simply interpreters of the subject to an algebraic form. Newton wrote a book, Introductio ad Quadraturum Curvarum (Introduction to the Quadrature of Curves)  where he introduces concepts like derivatives and tangencies. Leibniz had been working independently and developed much of calculus himself as well. Leibniz also made great strides in Optics, such as deriving laws for both reflection and refraction of light. Leibniz struggles to relate mechanical theories to religion, and comes to the conclusion that not only is the mechanical philosophy consistent with theology, but the mechanical philosophy demands that there is a God. As Garber writes in his book, The Mechanism of Religion: “We today are inclined to see science and religion at odds with one another. Nor was this an idea that was foreign to the se venteenth century. But for Leibniz, the two were intimately interwoven. For him, even the laws of motion and the path taken by a ray of light were testimony to the wisdom of the Author of nature.” Leibniz was a philosopher, and was careful about finding good approach to talk about things. Newton had introduced derivatives in 1665, describing them as ‘fluxions’- Leibniz discussed most of the same concepts in his book but used terms like dy/dx. In his book, Nova Methodus pro Maximis et Minimis, he describes more philosophical methods of finding tangent lines, maxima and minima, and deriving the product and quotient rules. A page from Leibnizs book explaining his derivations of limits of functions Calculus was not well received by everyone in society, and Newton had just as many critics as he did admirers. To show one such instance of this, my professor presented a piece published by William Blake in 1804. Blake was a somewhat eccentric poet, and an excerpt of his poem ‘Jerusalem’ focused on what was a stirring contemporary issue at the time: the worry about social disruption caused by the industrial revolution going on at the time (mechanical looms driven by water power had just made their debut). He also implies that the concepts introduced by Newton and the Enlightenment was causing chaos in society. Excerpt from Jerusalem by William Blake I turn my eyes to the Schools and Universities of Europe And there behold the Loom of Locke, whose Woof rages dire, Washed by the Water-wheels of Newton: black the cloth In heavy wreathes folds over every Nation: cruel Works Of many Wheels I view, wheel without wheel, with cogs tyrannic Moving by compulsion each other, not as those in Eden, which, Wheel within Wheel, in freedom revolve in harmony and peace. Excerpt from Jerusalem Science and religion have perennially been at odds with each other, and these new developments fanned those flames. The Newtonians had to bend their teachings to fit into the general idea of religion which was that of a universe ordered by a supreme being, and so they carefully manipulated their material to avoid controversy: as Samuel Clarke (an influential Newtonian) explained, There is no such thing as what men commonly call the course of nature, or the power of nature. [It] is nothing else but the will of God producing certain effects in a continued, regular, constant, and uniform manner. In the seventeenth century, Science was considered to be in support of Christianity, so young Newtonians had their ideas endorsed and even rewarded by religious leaders. The Boyle lectures were held to discuss the collision of science with religion, and the possible integration of the two. Newtonians tried to attach scientific discoveries to religion, to tie all phenomena they discovered to a supreme being in some way. Freethinkers did not believe in the presence of a superior being, so they accepted Newton’s mathematical discoveries but dismissed the theory of ‘natural philosophy’ which was the Newtonians’ way of tying their scientific beliefs to religion. In fact, they used Newton’s work as evidence that there was no superior being, but that nature acted on its own principles. Yet another of Newtons critics, Bishop Berkeley, wrote a book, ‘The Analyst’, which did not attempt to disprove calculus but argued that science did not stand up to rigorous scrutiny and could not substantially overpower religion. The development of calculus also amplified the issue of the place of women in science. It was generally considered inappropriate for women to dabble in issues of science and mathematics. Most Science papers in the time of Newtonianism were written in Latin, and women were not taught Latin, so if they wanted to learn about scientific developments, they had to resort to popular science books, or private tuition if they were wealthy enough. Newtonianismo per le Dame (Newtonianism for the Ladies) was one such popular science book published by Francesco Algarotti as an easier alternative for the Newtonian theories for ladies. One of the most important women in early Science was Emile du Chatelet. She translated Newton’s entire Principia Mathematica to French. She also wrote a book, Les Institutions de physique which she had to say she was writing for her son since that was acceptable; a mother teaching her son Physics was to be expected. What she could not do was take credit for her work, or say that she was making an independent contribution to Physics. She also had to state that her book had been reviewed by a male figure for people to consider her theories plausible. To further diminish her efforts, her tutor, Samuel Koenig took credit for the book, claiming that he had taught her the same concepts in their lessons. Emile turned to the Academy of Sciences for help, but they were unwilling to vouch for her integrity and she had to contend with this unjust shared credit. Emile was exceptionally ardent in her work, and she worked on her book on Newton’s theories through her pregnancy up to the time sh e had to deliver the baby. Unfortunately, she and her baby died soon after. Then there was the poem by Lord Byron, Don Huan: Canto 1  written in 1818 where the poet writes of Don Huan’s mother, praising her intellect and mathematical skills, even describing her as a “walking calculation”: His Mother was a learned Lady, famed For every branch of Science known â€" In every Christian language ever named, With Virtues equalled by her wit alone, She made the cleverest people quite ashamed, And even the Good with inward Envy groan, Finding themselves so very much exceeded In their own way by all the things that She did. Byron voices mainstream opinion; the popularity of Newtonianism in the 18th century had opened a window for women to get involved, but the following Romantic period was not as welcoming to the idea of women in science. Ironically, his daughter, Ada Lovelace, was the mother of computer programming, and one of the most brilliant mathematicians of the 19th century. An artists impression of Ada Lovelace At the end of our weekly problem sets (see below), my Professor attaches an excerpt from a random poem in The Robot Scientist’s Daughter, which is a collection poems written by Jeanine Hall all sharing a common title. We’ve all been wondering how this fits into the content of the class itself, and I personally admit to thinking it was part of some puzzle that would perhaps be set in the final, so it’s a relief to discover he just wanted to expose us to this amazing piece of poetry because of its relevance to us in the issues it addresses. In his words, “I thought it might resonate with some of you, because it balances a science-is-cool view, including pop culture references, a science-is-profoundly-scary-and-messes-with-my-body view, and plenty of issues with gender roles and stereotypes.” One of my p-sets Its an amazing way to learn math, and it gives a whole other perspective to what we do in class! And here’s a twilight picture of the Great Dome. No camera can fully capture its magnificence, and I’ll probably never stop staring at it every time I cross Killian Court at night. Great Dome At Night Post Tagged ##firehose #18.01 Single Variable Calculus

William Shakespeare s The Of And My Madness

Kierra Crenshaw â€Å"I have found both freedom and safety in my madness†¦Ã¢â‚¬  Derived from Kahlil Gibran, this quote correlates with Shakespeare’s Hamlet. Madness is an utmost theme within the play, affecting various characters in distinctive ways. Shakespeare conveys the message that madness is an extremely liberating realm and one should allow their mind to experience this release. Often a person is so caught up with life, responsibilities, and duties that they extract themselves from the pleasure of freedom. The highly negative aura surrounding madness, to the degree that it is even classified as an illness, adverts many away from allowing this opportunity to take over. The id is the impulsive side of our mind, often characterizing our†¦show more content†¦Through this method of freedom, her once restrictive lifestyles was gone. Previously, she was often denied of her own thoughts and beliefs, resulting in her submission to those around her. The condescending and often v ulgar tone used in reference towards Ophelia is extremely prominent throughout the play. Despite this, she upholds herself with dignity and grace, allowing others to use her as they plead. At one point (During Act III, Scene II) Ophelia and Hamlet are speaking publicly. The lewd diction and actions presented during this act displays how others truly think of her; a pawn to simply mess around with. Hamlet often uses sexual innuendos towards Ophelia, stating comments such as â€Å"Lady, shall I lie in your lap?† Yet, everyone simply dismisses the actions. Although she does not purposely go mad, it did allow her freedom from these factors. No one expects anything from her due to her illness. Madness is an opportunity for the mind to relax and experience life for what it is. Shakespeare uses Ophelia as a way to convey this message to his audience. Madness is not alway direct like Ophelia’s and can be found in various ways. Laertes is a prime example of this. His madness is driven by the rage not only felt when he realized that Hamlet had murdered his father, but also when it was noted that Ophelia desired him as well. The primitive and instinctive portion of his mind, referred to as the id, was the controlling factor throughout

Zelda Fitzgerald Quotes

Zelda Fitzgerald, born Zelda Sayre, was an artist, ballet dancer, and writer. Married at 19 to writer F. Scott Fitzgerald, her zany and racy antics (and his) seemed to symbolize the freedom of the Jazz Age. She wrote in part to battle her restlessness while her husband was absorbed in his writing. Zelda Fitzgerald was diagnosed as a schizophrenic. She was hospitalized after a nervous collapse in 1930 and spent the rest of her life in sanatoriums. Zelda Fitzgerald died in a hospital fire in 1948. It was the 1960s before her writing began to be studied seriously and she began to emerge a bit from the shadow of her more famous husband. Selected Zelda Fitzgerald Quotations I dont want to live -- I want to love first, and live incidentally. Nobody has ever measured, not even poets, how much the heart can hold. Why do we spend years using up our bodies to nurture our minds with experience and find our minds turning then to our exhausted bodies for solace? Women sometimes seem to share a quiet, unalterable dogma of persecution that endows even the most sophisticated of them with the inarticulate poignancy of the peasant. Oh, the secret life of man and woman -- dreaming how much better we would be than we are if we were somebody else or even ourselves, and feeling that our estate has been unexploited to its fullest. By the time a person has achieved years adequate for choosing a direction, the die is cast and the moment has long since passed which determined the future. We grew up founding our dreams on the infinite promise of American advertising. I still believe that one can learn to play the piano by mail and that mud will give you a perfect complexion. Most people hew the battlements of life from compromise, erecting their impregnable keeps from judicious submissions, fabricating their philosophical drawbridges from emotional retractions and scalding marauders in the boiling oil of sour grapes. I wish I could write a beautiful book to break those hearts that are soon to cease to exist: a book of faith and small neat worlds and of people who live by the philosophies of popular songs. Its very expressive of myself. I just lump everything in a great heap which I have labeled the past, and, having thus emptied this deep reservoir that was once myself, I am ready to continue. I have often told you that I am that little fish who swims about under a shark and, I believe, lives indelicately on its offal. Anyway, that is the way I am. Life moves over me in a vast black shadow and I swallow whatever it drops with relish, having learned in a very hard school that one cannot be both a parasite and enjoy self-nourishment without moving in worlds too fantastic for even my disordered imagination to people with meaning. Mr. Fitzgerald -- I believe that is how he spells his name -- seems to believe that plagiarism begins at home.

Atlanta Race Riot Free Essays

Taylor Schultz History 1100 Dr. Howard November 15, 2010 Influences of the Atlanta Race Riot â€Å"A city lay in travail, God our Lord, and from her loins sprang twin Murder and Black Hate. Red was the midnight; clang, crack and cry of death and fury filled the air and trembled underneath the stars when church spires pointed silently to Thee. We will write a custom essay sample on Atlanta Race Riot or any similar topic only for you Order Now And all this was to sate the greed of greedy men who hide behind the veil of vengeance† (Primary Source 20, line 20). The Atlanta Race Riot occurred in 1906 in Atlanta, Georgia. Many innocent African Americans were murdered by hostile mobs of white men. Racism and hatred towards African Americans had been around long before the Atlanta Race Riot, but previously built tensions of jealousy, hostilities, abuse of blacks and whites eventually lead to this event. Booker T. Washington, W. E. B. Dubois, and many other African American and white leaders tried to gain respect from whites for the black community and earn equality, but the majority of whites were not willing to cooperate. The main influences of the Atlanta Race Riot of 1906 were poor whites and the â€Å"sexual assaults† they accused blacks of, politics, and media releases. After slavery had ended, and African Americans were free, whites still felt that they held a power over the blacks. So, when African Americans were becoming more successful, by owning their own pharmacies, grocery stores, and businesses the poor and middle class whites were not thrilled. These white classes were angry, because blacks were accomplishing more and making better wages then they were. The poor whites were so furious that they started creating mobs against all African Americans accusing them of wrong doings that many had no part in. The men composing the mobs, which created the disorder were principally of the hoodlum class† (Primary Source 13, page 7). Anytime a white man even heard of an African American touching a white woman, mobs would immediately form and attack, often killing a black man who looked remotely close to what the victim described him as. In 1906, the Savannah Morning News reported â€Å"there were four attempted assaults on white women by negroes in and around Atlanta today, and these and the publication of them in extras led to the gathering of the mob which killed ten or fifteen Negroes in the city tonight† (Primary Source 11, page 1). African Americans were not given the chance to go to court for any of the trials and were killed without proper identification by the court. It was getting to the point where blacks could not even walk outside their homes at night without being hunted by the white mobs; â€Å"attack spread rapidly and within a few moments the appearance of a Negro was the signal for a riot. The Negroes scattered from the streets, going to their homes by back alleys, or flocked to Decatur Street, the home of the tougher element† (Primary Source 12, page 2). All of these lynchings and outburst of rage from the poor whites over â€Å"sexual assaults† from black men towards white women were not fair towards the blacks. It was a way of whites getting back at blacks because of their own personal issues of jealousy, hostility, and personal self-assurance that they were better. After a long fight to gain freedom, African Americans wanted political equality. Many black philosophers and educators had their own views on how political equality should be met. Booker T. Washington was a black man who had been born into slavery and had gained his independence. He was a highly successful man who attended an Agricultural Institute. He founded the Tuskegee Institute, providing technical education for African Americans. Washington believed that blacks needed to work hard to show whites that they had value, so that eventually whites would realize this and accept black equality. â€Å"Washington was willing to accept social, residential, commercial, and educational subordination†(Secondary Source 1, page 46). On the other hand, W. E. B. Dubois was another successful black man whose views differed from Booker T. Washington. Dubois grew up in a largely white community, earned a PhD at Harvard, and believed that equality should be pushed for and gained as soon as possible. African Americans sided with both views from Washington and Dubois and had faith and believed that no matter which strategy worked it would eventually lead them to gaining equality. But, most elite whites wanted no part of it. Once white elites had heard speeches from both these leaders and knew what a good majority of blacks wanted, they came up with scandals to get African American’s votes. Many Democratic and Republican parties promised African Americans that if they gave their vote to them, they would stop lynching and crime rates would go down. â€Å"The party in which gave them the ballot had really no means of protecting them in the enjoyment of it† (Primary Source 8, page. 291). Laws like the Klu Klux Klan Act and The Compromise of 1850 were put in place during voting times to stop prejudice and violence, but once votes were gained, acts were dropped, giving none of the protection to African Americans that they had been promised. The whites, on their side, rather helped this plan by the savage means to which they resorted on those States in which the Negros were in majority, to overturn or prevent Negro rule† (Primary Source 8, page. 291). The Media attention that was brought up during the times of the Atlanta race Riot became a large influence on the whites and their bias opinions towards blacks. For the most part, the media sided with the whites, an d encouraged the white people to start uproars with their black neighbors. The media loved all the press that they were able to release at this time in 1906, because they knew it would get a lot of attention, and people would believe everything they were posting. When the Riots were at their highest, Mayor Woodward wrote, â€Å"I am thankful for all the papers that did not join in the business of getting out extras Saturday night. Many of the reports that were published were not only fuel to the fire, but entirely false† (Primary Source 5, page. 1). This statement shows that the media approved violence and did not mind the killing of innocent people, because it gave them something to broadcast about. When these mobs saw that they were getting press from the media, they started to consider themselves famous â€Å"protectors of the people†. â€Å"Flaring headlines in the special editions of the afternoon papers wrought the populace to a high pitch of excitement† (Primary source 13, page 2). Even though the media had no proof of reporting rapes or crimes that black men had done they would still write about them. Eventually, it got to the point where African Americans were getting fed up, and even announcing to places like the New York World saying, â€Å"There has been no carnival rapes in and around Atlanta. There has been a frightful carnival of newspaper lies† (Secondary Source 2, page 153). The white mobs already had so many racist views on blacks without the media leaking in, so when the media did decide to write alleged reports accusing the blacks falsely, it swept up the intensity and encouraged whites to be more violent then they ad ever been before. The Atlanta Race Riot caused many unnecessary deaths, and lead to more hostilities between blacks and whites then there had ever been. Although many events caused the Race Riot, the main ones were: the bad judgments poor whites held against blacks, and their horrendous approaches at getting back at them, the disagreement on political views from whites and blacks, and the media that influenced and encouraged whites to rebel against blacks and cause violence instead of trying for equality. Leaders and protectors stood by and watched deaths occur, and nobody tried to make any changes until after the Riot took place. If whites and blacks had come together and taken away prejudice views and hatred towards each other, they could have accomplished more things and many innocent people could have lived. How to cite Atlanta Race Riot, Papers