George Eastman


George Eastman (July 12, 1854 – March 14, 1932) invented roll film and an easy-to-operate camera that he brand-named the Kodak. He founded the Eastman Kodak Company, which manufactured cameras and photographic supplies, and made the art of photography accessible to the masses. His business success was founded on a combination of good practices, including attractive benefits for his employees and desirable products for his customers. During his lifetime, he donated $100 million, mostly to the University of Rochester, Rochester Institute of Technology, and the Massachusetts Institute of Technology. Yet, during an illness in his later years, he ended his life by suicide.

Biography

Early life

Eastman was born in Waterville, Oneida County, New York. He was the fourth and youngest child of George Washington Eastman and Maria Kilbourn, both from the bordering town of Marshall. His third sister died shortly after her birth. In 1854, his father established the Eastman Commercial College in Rochester, and the Eastman family moved to Rochester in 1860. Two years later, his father died. To make up for the lost income from his father, Eastman took odd jobs while his mother took in boarders. Eastman left high school to support the family and, by the age of 14, began working as an office boy at an insurance agency. Because of his superior job performance, his employer helped him get a better paying job at a bank.

Photography

Eastman is said to have encountered photography while preparing for a vacation in the Caribbean. Someone suggested to him that he bring a camera to record the sights. He canceled his vacation but purchased the equipment and started taking photographs.

In 1878, Eastman became frustrated by the awkward method that required coating a glass plate with a liquid emulsion that had to be used before it dried. He read an article about British inventor Charles Bennett, who had developed a dry method of photography. Eastman experimented with his own method and invented a dry photographic plate, which he patented in both England and the United States. In 1881, he went into a partnership with Henry Alvah Strong, called the Eastman Dry Plate Company.

In 1884, with the help of William H. Walker, he developed, and then patented, a photographic medium that replaced fragile glass plates with a photo-emulsion coated on paper rolls. The invention of roll film greatly sped up the process of recording multiple images.

He accordingly changed the name of his company to the Eastman Dry Plate and Film Company.

First camera

Eastman then designed a roll film camera that could capture images more than two inches across. He patented the device in 1888. To market the camera, he coined the phrase “You press the button, we do the rest.” The owner could return the camera to the company with a processing fee of $10, and the company would develop the film and return 100 pictures, along with a new roll of 100 exposures.

On September 4, 1888, Eastman registered the trademark Kodak. The letter “K” had been a favorite of Eastman’s, as he believed it was pronounced in the same way in all languages. He and his mother devised the name Kodak with an anagram set. He said that he used three principal concepts in creating the name: It must be short, it cannot be mispronounced, and it could not be associated with anything but Kodak.

Within a year, business was brisk, and the name of the firm was changed to the Eastman Kodak Company. In 1892, Eastman designed a new medium, celluloid film, to replace the old rolls of paper. He extended the use of his new film for use in Thomas A. Edison’s new motion picture camera. By 1896, 100,000 Kodak cameras had been sold. The first Kodak had cost $25 (USD), but by 1900, Eastman designed and marketed a line of cameras ranging in price from the Bulls Eye for $12 to the Brownie for just one dollar.

Management philosophy

Probably because of his early experience in the work world, Eastman followed a corporate philosophy of taking care of his employees. He provided them with many benefits, including pension plans and health care. He hired women professionals, as well as people with disabilities and former convicts. He paid employees for suggestions to improve the company, and implemented a worker safety program. He also developed a stock ownership plan, and in 1919, distributed $6 million of Kodak shares to his employees.

Eastman kept his company going by investing heavily in research and development, and by hiring expert staff that could lead the company in profitable directions.

Philanthropy

Having achieved his primary corporate goals, Eastman embarked on a program of philanthropy. He made an anonymous donation to the Massachusetts Institute of Technology of $3 million in 1912, and is said to have given the institute $20 million over his lifetime. In 1917, he began establishing dental clinics for children in the city of Rochester, where his company was headquartered. He expanded this program to include cities both in the United States and abroad where Eastman Kodak had manufacturing facilities.

Eastman built a mansion on 12 acres of land that still stands. He made trips to Africa to conduct safaris, and was fond of camping. He also busied himself in visiting the art galleries of Europe.

Illness and death

In 1928, he developed a spinal condition that left him increasingly debilitated, and in intense pain. He could no longer carry out even simple tasks without assistance, and his concern over people seeing him in this condition left him more and more isolated. He grew depressed, knowing he would likely be spending the rest of his life in a wheelchair, as his mother had done during the last two years of her life.

On March 14, 1932, after meeting with a gathering of company executives and friends and finalizing his will, Eastman shot himself in the chest and died. He left a suicide note that read, “To my friends. My work is done. Why wait? GE.” His funeral was held at St. Paul’s Episcopal Church in Rochester. Eastman, who never married, is buried at Kodak Park in Rochester, New York.

Legacy

Eastman’s enormous business success resulted from a combination of good practices. Starting with his own inventiveness, he encouraged the inventive genius of others in his employ to come up with new and profitable products. He thus invested heavily in research and development. In addition, he provided his employees with many benefits and gave them ownership of Kodak shares. He also guided his product development toward what his customers were looking for.

He was also very generous with his wealth. During his lifetime, he donated $100 million, mostly to the University of Rochester and the Massachusetts Institute of Technology (under the alias “Mr. Smith”). In addition, the Rochester Institute of Technology has a building dedicated to Eastman, in recognition of his support and substantial donations. He endowed the Eastman School of Music of the University of Rochester. MIT has a plaque of Eastman (the rubbing of which is traditionally considered by students to bring good luck) in recognition of his donation. He also made substantial gifts to the Tuskegee Institute and the Hampton Institute.

Upon his death, his entire estate went to the University of Rochester, where his name can be found on the Eastman Quadrangle of the River Campus. His former home at 900 East Avenue in Rochester, New York was opened as the George Eastman House International Museum of Photography and Film in 1949. On the 100th anniversary of his birth in 1954, Eastman was honored with a postage stamp issued by the United States Post Office.

 

Ninhursag


In Sumerian mythology, Ninhursag (NIN.URSAG) was the earth and mother goddess, one of the major deities of ancient Sumer. Also known as Nintu and sometimes identified with Ki, she was principally a goddess of fertility and sacred mountains. Temple hymn sources identify her as the “true and great lady of heaven,” and kings of Sumer were “nourished by Ninhursag’s milk.”

One of the oldest of the Mesopotamian gods, Ninhursag both subsumed the characteristics of similar deities like Ki (earth) and others, and was later herself subsumed by the fertility goddess Inanna/Ishtar. She is known to have had temples at Eridu and Kish, and other locations.

She is typically depicted wearing a horned head-dress and tiered skirt, often with bow cases at her shoulders, and not infrequently carries a mace or baton surmounted by an omega motif or a derivation, sometimes accompanied by a lion cub on a leash. She is the tutelary deity to several Sumerian rulers.

In the myth of Enki and Ninhursag, she heals the major deity Enki of a dreadful disease and gives birth to eight more gods, including Ninti, the “Lady of the Rib.” In the flood story of Atrahasis, as the “womb-goddess” Nintu, she is chosen by the other gods to be the creator of humankind, whom she fashions out of a mixture of blood and clay. Analysts have noted numerous parallels between myths involving Ninhursag and the Genesis account in the Bible, including the story of Adam and Eve in the Garden of Eden.

Names

Ninhursag means literally “Lady of the Mountain,” from the Sumerian Nin (“lady”) and Ḫursag (“sacred mountain”). She had many august titles, including Ninmah (“Great Queen”), Nintu (“Lady of Birth”), Mama or Mami (Mother), Sister of Enlil, and Belet-Ili (Lady of the Gods). Minor titles applied to her include Ninzinak (Lady of the Embryo), Nindim (Lady Fashioner), Nagarsagak (Carpenter of Insides), Ninbahar (Lady Pottery), Ninmag (Lady Vulva), Ninsigsig (Lady of Silence), Mudkesda (Blood-Stauncher), Amadugbad (Mother Spreading the Knees), Amaududa (Mother Who Gives Birth), Sagzudingirenak (Midwife of the Gods), and Ninmenna (Lady of the Diadem).

According to one legend, her name was changed to Ninhursag from Ninmah by her son Ninurta in order to commemorate his creation of the mountains. In one Babylonian investiture ritual, as Ninmenna (Lady of the Diadem), she placed the golden crown on the king in the Eanna temple.

Some take the view that Ki (earth), the primordial goddess of the earth and consort of An (heaven), was identical to or an early form of Ninhursag. Ki does not seem to have been regarded as a deity in her own right and there is no evidence of a distinct cult for her. Arguing against Ki’s identity with Ninhursag is the fact that Ki is depicted as the the mother of Enlil, whereas Ninhursag is usually his sister. This type of confusion, however, is not unusual in ancient Mesopotamian mythology, in which variants of myths are common and deities often exchanged characteristics with one anther over time.

Some of the titles above were once associated with apparently independent goddesses, such as Ninmah and Ninmenna, who later became identified and merged with Ninhursag. She also seems to have been sometimes identified with Ninsar (Lady Greenery), Ninkurra (Lady Pasture), and Uttu (the Spinner), who are her daughters in the tale of Enki and Ninhursag.

In later Mesopotamian religion, many of Ninhursag’s own characteristics were attributed to Inanna/Ishtar, the goddess of love, fertility, and war.

Mythology

In the writings of the Akkadian princess and priestess Enheduanna, Ninhursag/Ki was one of the most powerful images of the Divine Feminine. She was depicted as Nammu’s daughter. Together with the sky god Anu, Ninhursag/Ki was conceived in Nammu’s oceanic womb. Anu and Ninhursag came to life embracing each other within the primeval sea. Ninhursag/Ki is thus both sister and consort to Anu, and the two of them became the parents the Anunnaki], the ancient deities of Sumerian myth. As the universe continued to evolve, Ninhursag came to rule more the rocky mountains and sacred hills.

In the legend of Enki and Ninhursag, Ninhursag bore a daughter named Ninsar (“Lady Greenery”) to Enki, the god of wisdom and the fresh waters. Ninsar in turn bore Enki a daughter named Ninkurra. Ninkurra, then bore Enki a daughter named Uttu. On Ninhursag’s advice, Uttu buried Enki’s seed in the earth, whereupon eight plants sprung up—the very first plants on earth. Enki, seeing the plants, ate them, and became ill in eight organs of his body. Ninhursag cured him, taking the fertile plants into her own body and giving birth to eight more deities: Abu, Nintulla (Nintul), Ninsutu, Ninkasi, Nanshe (Nazi), Dazimua, Ninti, and Enshag (Enshagag).

In the text Creator of the Hoe, Ninhursag accomplished the birth of mankind after the heads of humans had been uncovered by Enki’s hoe, the crucial instrument of farming, which he had invented.

In the legend of Atrahasis, Ninhursag appears as Nintu/Mami, the womb-goddess. She is chosen by the gods to create humans in order to relieve the gods from their work of digging canals and farm labor. She shapes clay figurines mixed with the flesh and blood of a slain minor deity, and ten months later, humans are born. Later, when over-population becomes a problem, Ninhursag sees to it that one third of human pregnancies will not succeed. She also institutes celibacy among certain priestesses in order to help keep the population down.

In other creation texts, Ninmah/Ninhursag acts as a midwife, while the mother goddess Nammu, the primeval sea goddess, makes different kinds of human individuals from lumps of clay at a feast given by Enki to celebrate the creation of humankind.

Worship

Ninhursag’s symbol, the omega (Ω), has been depicted in art from around 3000 B.C.E., though more generally from the early second millennium. It appears on some boundary stones, on the upper tier, indicating her importance.

Her temple, the E’Saggila (from Sumerian E = House, SAG = Sacred, Ila (Akkadian) = Goddess), was located on the sacred mound of Eridu. She also had a temple at Kish and Lagash.

In art, Ninhursag is often depicted with a tiered skirt, often with a horned head-dress. She sometimes carries bow cases at her shoulders, and/or a mace or staff with an omega motif at its top. She is sometimes accompanied by a lion cub on a leash. Many of these characteristics were also taken on by later goddesses such as Ninlil and Inanna, making it difficult to distinguish them from Ninhursag in iconography.

Excerpts from Enki and Ninhusag

Pure is Dilmun land. Virginal is Dilmun land. Pristine is Dilmun land. Enki laid her down all alone in Dilmun… No eye-diseases said there: “I am the eye disease.” No headache said there: “I am the headache.” No old woman belonging to it said there: “I am an old woman.” No old man belonging to it said there: “I am an old man.” …The waters rose up from it into her great basins. Her city drank water aplenty from them. Dilmun drank water aplenty from them…

Enki… toward Ninhursag (Nintu), the country’s mother, Enki… was digging his phallus into the dikes, plunging his phallus into the reedbeds. The goddess pulled his phallus aside and cried out: “No man take me in the marsh.” Enki cried out: “By the life’s breath of heaven I adjure you. Lie down for me in the marsh, lie down for me in the marsh, that would be joyous.” Enki… poured semen into Ninhursaja’s womb and she conceived… But her one month was one day, but her two months were two days… The mother of the country, like juniper oil, gave birth to Ninsar. In turn Ninsar went out to the riverbank. Enki was able to see up there from in the marsh… He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived…. Ninsar… gave birth to Ninkurra. In turn Ninkura went out to the riverbank… She gave birth to Uttu, the exalted woman. Ninhursag (Nintu) said to Uttu: “Let me advise you, and may you take heed of my advice… Enki is able to see up here. He will set eyes on you.”.

…Enki made his face attractive and took a staff in his hand. Enki came to a halt at Uttu’s, knocked at her house: “Open up, open up.” (She asked): “Who are you?” (He answered): “I am a gardener. Let me give you cucumbers, apples, and grapes for your ‘Yes’.” Joyfully Uttu opened the house… Enki aroused Uttu. He clasped her to the bosom, lying in her crotch, fondled her thighs, fondled her with the hand. He made love to the young female and kissed her. Enki poured semen into Uttu’s womb and she conceived. Uttu, the beautiful woman, cried out: “Woe, my thighs.” She cried out: “Woe, my liver. Woe, my heart.”

Ninhursag removed the semen from Uttu’s thighs (and planted it in the ground). She grew the “tree” plant, she grew the “honey” plant, she grew the “vegetable” plant… Enki was able to see up there from in the marsh… (Enki ate the plants and) determined the destiny of the plants, had them know it in their hearts. Then Ninhursag cursed the name of Enki (and he became ill)…

Ninhursag asked: “My brother, what part of you hurts you?” “The top of my head (ugu-dili) hurts me.” She gave birth to Ab-u out of it. “My brother, what part of you hurts you?” “The locks of my hair (siki) hurt me.” She gave birth to Nin-siki-la out of it. “My brother, what part of you hurts you?” “My nose (giri) hurts me.” She gave birth to Ningiriudu out of it. “My brother, what part of you hurts you?” “My mouth (ka) hurts me.” She gave birth to Nin-ka-si out of it. “My brother, what part of you hurts you?” “My throat (zi) hurts me.” She gave birth to Na-zi out of it. “My brother, what part of you hurts you?” “My arm (a) hurts me.” She gave birth to A-zimua out of it. “My brother, what part of you hurts you?” “My ribs (ti) hurt me.” She gave birth to Nin-ti out of it. “My brother, what part of you hurts you?” “My sides (zag) hurt me.” She gave birth to En-sag out of it.

Ninhursag and the Bible

Several comparisons have been made between the mythology of Ninhursag and the story of Adam and Eve in the Bible. Some scholars hold that the idea of an Edenic paradise is of Sumerian origin. It was known as Dilmun, the land of Ninhursag, Enki, and the other immortals. Significantly, in the Bible, both the Tigris and Euphrates are mentioned in reference to the location of the Garden of Eden, where God walked the Earth.

Other creation stories involving Ninhursag speak of her as creating humans out of clay, paralleling God’s creation of Adam out of clay in the Book of Genesis. In the legend of Atrahasis, she controls population growth after the Great Flood; in Genesis, God does something similar by shortening humans’ lifespan after Noah’s Flood.

Additional parallels are seen between the Genesis account and the myth of Enki and Ninhursag. Enki, the god of fresh water, and Utu, the god of the sun, cooperate to bring life-giving water to Dilmun, a process suggestive of the biblical creation account: “There went up a mist from the earth and watered the whole face of the ground” (Genesis 2:6). The Sumerian myth specifies that Ninhursag gives birth to her children easily and without pain. This contrasts with God’s curse upon Eve to give birth in pain after the Human Fall, similar to Uttu’s birth pangs after she leaves the marshes and conceives Enki’s child on dry land. Meanwhile, Enki’s lust for sex and his eating of the sacred plants in the Sumerian paradise, after which he is cursed by Ninhursag, echoes Adam and Eve’s eating of the forbidden fruit in the Garden of Eden, after which they are cursed by God. Finally, in the Sumerian myth one of Enki’s diseased body parts that Ninhursag heals and conceives through was his rib. Ninhursag soon gives birth to Nin-ti, (“Lady Rib”), a motif that is echoed in the Biblical story of Eve, who was taken from Adam’s rib.

 

High School


A high school is the name used in some parts of the world, particularly in North America, to describe an institution which provides all or part of secondary education. The precise stage of schooling provided by a high school differs from country to country, and may vary within the same jurisdiction. Though they may go by different names, most countries around the world have schools that are similar in philosophy to high schools. In most parts of the world it is the last stage of compulsory schooling, and prepares a student to continue on to higher education, such as a college, university, or vocational schooling. Graduation from high school is considered a significant rite of passage in many cultures, particularly the United States.

In addition to completing this level of academic studies, high schools offer adolescents support in making the transition from childhood to adulthood in social, career, and other interests through extra-curricular activities as well as purely academic studies. High schools face serious challenges in fulfilling these goals, both academically and socially. In many cases the social environment of high schools is far from ideal, with the result that many students fail to achieve their potential and leave without graduating. Nevertheless, the establishment of high schools and the availability of this level of education to all students is beneficial to society.

Purpose

High schools and similar institutions provide the final stages of secondary education. In some countries, they provide the last stages of compulsory education while in others they are advancements for students who plan to attend tertiary education. Either way, these schools have two significant purposes. First, they are designed to meet the educational expectations set by the state or government, which usually includes a fundamental understanding of mathematics, basic sciences, language skills, geography, government, and history. Secondly, these institutions are charged with preparing students for life after high school, which means either providing technical/vocational skills so that students can enter the workforce, or preparing students for advanced study in college. Additionally, high schools offer adolescents support in making the transition from childhood to adulthood in social, career, and other interests through extra-curricular activities as well as purely academic studies. Graduation from high school is considered a significant rite of passage in many cultures, particularly the U.S.

History

Before public high schools were first developed in the United States, secondary education in Europe and the West was limited to private tutors and institutions whose main goal was to prepare its students for entrance into a university. The public high school movement, which started in the Massachusetts, was established as a way to satisfactorily educate and prepare for college a larger number of students. By the late nineteenth century the U.S. was the first country to have free, public high schools.

By the beginning of the twentieth century, high schools started to be developed in all parts of the country, as a larger middle class was developing and the benefits of educating younger people before they entered the workforce became realized, particularly in urban areas.[1] The large farming communities and rural populations in the United States during the beginning half of the twentieth century were the last to establish public high schools, as males of high school age were already employed in manual labor. High schools for girls and minorities were slow coming as well, but by the middle of the twentieth century high schools were the norm in every state.

Organization and governance

Individual states, counties, and school districts have considerable leeway in how they choose to divide their school levels. A few American schools still include all grades seven through twelve, but usually grades nine through twelve constitute high school, with middle school offering grades six, seven, and eight. Students in American high schools are known according to their grade as “Freshmen” (ninth grade), “Sophomores” (tenth grade), “Juniors” (eleventh grade), and “Seniors” (twelfth grade).

Students generally graduate from high school in the year of their eighteenth birthday if they were born between January 1 and August 31, but this varies by state depending on the kindergarten cut-off date, which ranges from August 1 to January 1. As a practical matter, while laws in most states mandate school attendance at least until graduation or age 16, many require attendance until age 17 or 18. Enforcement of truancy laws is sometimes sporadic. Conversely, students who have failed a grade may remain in high school past the age of 18. In general, students over 19 attend alternative classes to receive a high school diploma or General Educational Development (GED) certificate. State laws vary on the cut-off age for students to receive free public education services. A high school diploma or GED certificate is usually required for entrance into a two or four-year college or university and to other post-secondary education programs. In 1998, the average American graduation rate from high school was 71 percent.

High schools can be sub-classed as general high schools, vocational high schools (VoTech schools), and college preparatory high schools (prep schools) and alternative high schools. Most high schools are general high schools. These schools offer a wide range of educational opportunities intended for the widest range of students possible. These general population schools offer college preparatory classes for advanced students, general education classes for average students, and remedial courses for those who need additional academic support. Students can “mix and match” course levels according to their own abilities or interests.

In some school districts exceptionally high-performing students are offered enrollment at a district college preparatory high school. Traditionally “prep schools” in North America were usually private institutions, though most medium or large public (state) school districts now offer prep schools for advanced students. Public prep schools draw the top students from their district and have strict entrance requirements. All academic classes offered in these schools are classified as honors, International Baccalaureate, or Advanced Placement.

Variations

Vocational high schools offer hands-on training to students to prepare them for careers in fields such as information technology, marketing, business, engineering, and the medical professions. While some graduates of vocational or career and technical education high schools go directly into a trade, others pursue postsecondary education. Vocational high schools are sometimes but not always associated with low-performing students (not necessarily special education students) or those at risk of dropping out of traditional schools, in order to offer these students the chance to earn their diploma and have marketable skills after graduation. The Association for Career and Technical Education is the largest national association of professionals dedicated to career and technical education.

Alternative high schools are institutions designed for students who have major disciplinary or mental health difficulties that make it problematic to educate them in traditional high school settings. Some alternative high schools are assigned as security risks, where the school houses students who are not yet old enough to legally leave school and are considered a danger to other students or teachers, but have not been convicted of a crime. Some alternative high schools are dedicated to students with drug or mental health difficulties and have medical and psychological staff on site. A few of these schools include a nursery and a child care staff so that teen parents can finish their education without having to find child care during the school day. Alternative high schools may have their own campus, but others are located in a section or wing of a general high school.

Another form of high school that has emerged is the online high school. Stanford University’s own Education Program for Gifted Youth received a generous donation and used it to create the first truly complete online high school, with an interactive and advanced program for advanced learners.

Facilities

Most high schools are generally the largest of compulsory school buildings, and have facilities similar to but larger than those at middle schools. Classrooms tend to be larger, and specialty rooms, such as science laboratories, art rooms, computer laboratories, technology, and industrial work spaces, often have better and more complex equipment as these subjects tend to become more intensive when studied at the high school level. Nearly all states require high schools to have cafeterias which provide food (for a cost) to its students, as well health offices. Gymnasiums for physical education and outdoor athletic spaces are common. Auditoriums which can double for theatric and concert performances as well as school meetings are also commonly included.

Cultural Variations

The following is a sampling of some of the different types of high schools around the world, grouped by continent:

Africa

In South Africa, high school begins at eighth grade. Students study for five years, at the end of which they write what is known as “matric.” Students must attain a pass in their Home Language, Additional Language, Mathematics or Mathematical Literacy, and Life Orientation to progress on to university.

Students in Kenya’s major secondary schools (high schools) take four years to prepare for college. Kenya Certificate of Secondary Education are undertaken at the end of secondary education. As of 2008, the government has introduced plans to offer free secondary education to all. There are three types of secondary school: Private schools, government-aided schools, and harambee schools. The government-aided schools are more selective and only one out of four children are accepted. Acceptance is based on a child’s score on the Kenya Certification of Primary Education (KCPE). Most of the government-aided schools are boarding schools.

In Nigeria, students spend six years in secondary school. At the end of three years, they take the Junior Secondary School exam (JSS3 exam) which is a qualifying exam for senior secondary school. By Senior Secondary School Class 2 (SS2), students are taking the GCE O Levels exam, which is not mandatory, but most students take it to prepare for the Senior Secondary School Exam. The Senior Secondary School Exam is taken in the last year of high school (SS3). Private organizations, the state or federal government manages secondary schools in Nigeria.

Asia

In India, where education is compulsory until age 14, high school is a grade of education which includes Standards IX to XII. Usually, students from ages 14 to 18 study in this section. These schools may be affiliated to national boards like CBSE or ISC or various state boards.
The Japanese word for a high school is kōtōgakkō (高等学校; literally high school), or kōkō (高校) in short. High school in Japan covers grades 10 through 12, and is not mandatory. Most Japanese people attend high school. The third year of high school in Japan is allotted for students to prepare for college exams known as juken (受験). Others may wish to settle for a job instead. High schools in Japan are referred to by MEXT as “upper secondary schools.”

In South Korea, students from grades 10 through 12 attend high schools. High schools in South Korea may also have subject specialty tracks. For example, students who have a talent for science, foreign language, physical activity, art, and so forth may choose to go to a science, foreign language, or other specialty high school. Korean students may also choose to go to common high school, while other students may choose a vocational track high school which emphasizes agriculture, commerce, or technical trade curricula.

Europe

The Finnish education system charges no tuition fees for full-time students and free meals are served to pupils. The second level education is not compulsory, but an overwhelming majority attends. There is a choice between upper secondary school (lukio, gymnasium) and vocational school (ammatillinen oppilaitos, yrkesinstitut). Upper secondary school, unlike vocational school, concludes with a nationally graded matriculation examination (ylioppilastutkinto, studentexamen). Passing the test is a prerequisite for further education. The system is designed so that approximately the lowest scoring five percent fail in each exam and also five percent achieve the highest grade. The exam allows for a limited degree of specialization in either natural sciences or social sciences. Graduation from high school is an important formal family event, like a christening, wedding, or funeral.

The Finnish system resembles the German gymnasium. Usually the students that attend a gymnasium school in Germany are the most academically strong students upon leaving primary school. The gymnasium helps to prepare students to enter a university, and is the most rigorous and prestigious level of secondary education in Germany. Gymnasia are thus meant for the more academically-minded students, who are sifted out at about the age of 10 to 13, a system similar to the eleven plus exam formerly used to select grammar school entrants in the United Kingdom. Those students who are not qualified to enter gymnasia attend one of the three other types of German secondary schools: Realschule, Hauptschule, or Gesamtschule.

In the Netherlands, high school is called “middelbare school” (literally: “Middle school)” and starts right after the eighth grade of primary school (group eight). The pupils who attend high school are around the age of 12. Because the education in the Netherlands is compulsory between the ages of 5 and 16 (and partially compulsory between the ages of 16 and 18), all pupils must attend high school. The high schools are part of the voortgezet onderwijs (literally: “Continued education”). The voortgezet onderwijs consist of three main streams; vmbo (four grades), havo (five grades) and vwo (six grades). The pupils usually cannot choose the type of secondary education they want to follow, as it depends on the opinion of the group eight teacher.

In France, high schools are called Lycée. The lycée prepares the student to pass the baccalauréat (known as le bac); this allows the student to continue to higher education, studies in technology, or directly enter their profession, depending on the type of baccalauréat. Public French universities are required to accept any student who attains the baccalauréat général. However, there are also Grandes écoles, elite higher education establishments which function outside of the public university system, that traditionally have produced France’s highest ranking politicians, executives, and scientists. Entrance to these institutions requires classes préparatoires aux grandes écoles, two to three-year courses, often offered by historical, prestigious, and selective lycées.

In Ireland, students attend secondary school from first year through sixth (usually aged 12 to 18), with an optional fourth year known as “transition year.” Once a student turns 16, they have the option to leave school legally. Secondary school is divided into three parts; the “junior cycle,” encompassing first year through third, at the end of which students sit the Junior Certificate; “transition year,” an optional fourth year; and the “senior cycle,” from fifth year through sixth, at the end of which students sit the Leaving Certificate.

The term “high school” is not used officially in the United Kingdom, although many secondary schools call themselves high schools, particularly in Scotland, the north of England, and in some parts of Wales. Secondary schools in the state sector in the UK generally cater for children between the ages of 11 and 16 or 18, in two stages (Key Stage 3 and 4). Compulsory education ends in Key Stage 3, but students may elect to go on for two more years in programs offered by Sixth Form departments. In the private sector pupils often transfer to the final stage of education at age 13.

North America

Secondary schooling in Canada differs depending on the province. In Ontario, high school is usually from grades 9 to 12, but can be from 7 to 12 depending on the school’s location (urban/rural). In most urban areas in Ontario, schools with grades 7 and 8 are referred to as “middle school” or “senior public.” When grades 7 to 9 are together, it is referred to as “junior high school.” In Alberta high school starts in grade 10 and finishes in grade 12. However in Quebec, high school is from Secondary 1 to Secondary 5 (grades 7 to 11). In Quebec most students follow high school by attending a CÉGEP, which is comparable to a two-year junior college and is obligatory for Quebec students wishing to go on to university. Vocational CÉGEP is three years. Education is compulsory up to the age of 16 in every province in Canada, except for Ontario and New Brunswick (where the compulsory age is 18).

Originally schools were divided by religion, although most provinces have since abolished this separation. Provinces such as Ontario, Alberta, and certain cities in Saskatchewan are exceptions, publicly funded by a separate school board. Quebec replaced their religious based system with an English and French school board system in 1998. Students in Quebec can only attend a publicly funded English-language school (through high school) if at least one of their parents attended an English-language school somewhere in Canada. Otherwise, their only publicly funded option would be a French-language school. This requirement was implemented to encourage the children of immigrants living in Quebec to attend French-language schools. Of course, anyone is free to choose to pay to attend a private school in the language he or she chooses.

In Mexico, the equivalent of high schools are called upper-secondary schools. Unlike the rest of basic education in the country, this stage is non-compulsory and has three pathways: general upper-secondary, technical professional education, and technological upper-secondary, which helps determine if a student will go on to college or join the workforce upon completion.

Oceania

In Australia the terms “high school” and “secondary college” may be used interchangeably. In the Australian Capital Territory high school is years seven to ten, and students go to senior school for years 11 and 12. In some states TAFE institutes/colleges offer high school equivalent courses, usually undertaken by adult students who left school without completing Year 12 leaving certificate requirements. There are also private commercial education facilities offering Year 12 leaving certificate courses, often to students wishing to improve on their high school results in order to obtain entry to, or better placement opportunities at, university. The exact length of secondary schooling varies from state to state, with high schools in New South Wales and Victoria serving years 7 to 12, and Western Australia, Queensland, and South Australia serving years 8 to 12. The Northern Territory has introduced a middle school system for years seven to nine, with high school consisting of years 10 to 12.

South America

In Brazil, high school is officially called Ensino Médio and is also informally known as Colegial or Segundo Grau. It is the last phase to the basic education in this country. Brazilian high school lasts three years, attempting to deepen what students learn in elementary school and junior high school. A Brazilian high school student is referenced by their year: first, second, and third years. Unlike many other countries, Brazilian students have no final test to conclude their studies. Their completion depends only on the final grade on each subject. Each university develops its own test to select new students. Enem, a non-mandatory national exam, evaluates high school students in Brazil and is used to rank schools, both private and public.

Secondary education in Argentina is called Polimodal (“polymodal,” that is, having multiple modes), since it allows the student to choose his/her orientation. Polimodal is not yet obligatory but its completion is a requirement to enter colleges across the nation. Polimodal is usually 3 years of schooling, although some schools have a fourth year.

In Chile secondary school, (Enseñanza media), is for teenagers from 13 to 18 years old, and is divided into four grades. It is also divided into two different pathways: Scientific-humanities approach in which students can choose a major in either science (mathematics, physics, chemistry, biology), or humanities (literature, history, sociology), and technical-professional education where students receive extra education in the so-called “technical” areas, such as electricity, mechanics, metalwork, and the like. This second type of education is more typical of public schools (Liceos), to give students from poorer areas a chance to work right away after completion of high school, as a way to fund a possible higher education career later.

 

Azazel


Azazel was either a mysterious desert demon to whom the ancient Israelites sacificed a scapegoat on the day of Yom Kippur, or else a rugged cliff upon which the scapegoat was cast down to atone for Israel’s sins.

The only mention of “Azazel” in the Torah is found in the Book of Leviticus, which describes God ordering the high priest Aaron to “place lots upon the two goats, one marked for the Lord and the other marked for Azazel” (16:18). Aaron was to confess over the second goat all the iniquities and transgressions of the Israelites and then set the goat free in the wilderness (Lev. 16:21-22), likely throwing it over a cliff.

Most rabbis (fearing contamination from polytheism) interpreted “Azazel” as the rugged mountain cliff from which the scapegoat was cast down on Yom Kippur, but some (such as Nachmanides) argued that Azazel belongs to the class of “se’irim,” goat-like demons haunting the desert, to which the Israelites were wont to offer sacrifice. Both views have been variously endorsed and debated in Jewish tradition. Viewed as a demon of the desert, Azazel seems to have been closely interwoven with the Book of Enoch as the seducer of men and women, and leader of the rebellious hosts (Yoma 67b).

Etymology

The word Azazel (‘ăzaz’ēl) derives from the Hebrew roots ‘ăzaz (“to be strong”) and ’ēl (“God”). “God has been strong,” “God strengthens,” or “strong one of God.” According to some scholars, however, this compound could also figuratively mean “impudence” (i.e., strengthened against someone) or “impudent to God.” Alternatively, the name may refer to the rugged and strong mountain cliff from which the goat was cast down.

Azazel was translated as “scapegoat” in the King James Version of the Bible (1611), which relied upon William Tyndale’s translation of the Bible about 1530 that split azazel into the component parts ez ozel: literally, the “goat that departs,” hence “the goat that escapes.” Since this goat, with the sins of the people placed on it, was then sent over a cliff or driven into the wilderness to perish, the word “scapegoat” came to mean a person, often innocent, who is blamed or punished for the sins, crimes or sufferings of others.

According to Talmudic interpretation, the term “Azazel” designated a rugged mountain or precipice in the wilderness from which the goat was thrown down, using for it as an alternative the word “Ẓoḳ” (Yoma vi. 4). “Azazel” is regarded as a compound of “az,” strong or rough, and “el,” mighty, therefore a strong mountain. This derivation is presented by a Baraita, cited Yoma 67b, that Azazel was the strongest of mountains.

The Talmud (Yoma 67b) identifies Azazel as the name of a cliff over which a goat was driven in the atonement ritual for Yom Kippur. This version was cited by the biblical commentator Rashi, who took “azazel” to mean “rough ground” or “cliff,” and this meaning was accepted by many Jewish commentators who wished to avoid contamination of the Torah by traces of polytheism or the belief in demons. Ibn Ezra took “Azazel” to refer to “a mountain near Sinai,” while G. R. Disker took the “rough ground” to be Dudael, a rocky place where the fallen angel Azazel is imprisoned” (I Enoch 10:4-6). It has also been identified with Hudedun, “a rocky terrace in the wilderness, ten miles from Jerusalem.”

In the Hebrew Bible and Rabbinical literature

The first appearance of the name “Azazel” is in the Book of Leviticus 16:8, when God orders the high priest Aaron to “place lots upon the 2 goats, one marked for the Lord and the other marked for Azazel” on the Jewish Day of Atonement. The goat designated by lot for the Lord is to be used as a sin offering, while the goat designated for Azazel “shall be left standing alive before the Lord, to make expiation with it and to send it off to the wilderness to Azazel” (Lev. 16:10). Aaron was to “lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness by someone designated for the task. Thus the goat shall carry on it all their iniquities to an inaccessible region; and the goat shall be set free in the wilderness” (Lev. 16:21-22). Leviticus also says that “He who set the goat for Azazel free shall wash his clothes and bathe his body in water; after that he may reenter the camp” (16:26).

The rite

Two goats were procured, similar in respect of appearance, height, cost, and time of selection.[10] Having one of these on his right and the other on his left (Rashi on Yoma 39a), the high priest, who was assisted in this rite by two subordinates, put both his hands into a wooden case, and took out two labels, one inscribed “for the Lord” and the other “for Azazel.” The high priest then laid his hands with the labels upon the two goats and said, “A sin-offering to the Lord” using the Tetragrammaton; and the two men accompanying him replied, “Blessed be the name of His glorious kingdom for ever and ever.” He then fastened a scarlet woolen thread to the head of the goat “for Azazel”; and laying his hands upon it again, recited the following confession of sin and prayer for forgiveness: “O Lord, I have acted iniquitously, trespassed, sinned before Thee: I, my household, and the sons of Aaron Thy holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron’s children Thy holy people committed before Thee, as is written in the law of Moses, Thy servant, ‘for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'” This prayer was responded to by the congregation present. A man was selected, preferably a priest, to take the goat to the precipice in the wilderness; and he was accompanied part of the way by the most eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mountain. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. When he came to the precipice he divided the scarlet thread into two parts, one of which he tied to the rock and the other to the goat’s horns, and then pushed the goat down (Yoma vi. 1-8). The cliff was so high and rugged that before the goat had traversed half the distance to the plain below, its limbs were utterly shattered. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual.

The scarlet thread was a symbolical reference to Isaiah i. 18; and the Talmud tells us (Rashi on Yoma, 39a) that during the forty years that Simon the Just was high priest, the thread actually turned white as soon as the goat was thrown over the precipice: a sign that the sins of the people were forgiven. In later times, the change to white became less frequent and was seen as evidence of the people’s moral and spiritual deterioration. Forty years before the destruction of the Second Temple, when the change of color was no longer observed (l.c. 39b).

Azazel as the personification of impurity

Far from involving the recognition of Azazel as a deity, the sending of the goat was, as stated by Nachmanides, a symbolic expression of the idea that the people’s sins and their evil consequences were to be sent back to the spirit of desolation and ruin, the source of all impurity. The very fact that the two goats were presented before God before the one was sacrificed and the other sent into the wilderness, was proof that Azazel was not ranked with God, but regarded simply as the personification of wickedness in contrast with the righteous government of God. The rite, resembling, on the one hand, the sending off of the epha with the woman embodying wickedness in its midst to the land of Shinar in the vision of Zachariah (v. 6-11), and, on the other, the letting loose of the living bird into the open field in the case of the leper healed from the plague (Lev. xiv. 7), was, indeed, viewed by the people of Jerusalem as a means of ridding themselves of the sins of the year. Likewise the crowd, called Babylonians or Alexandrians, pulled the goat’s hair to make it hasten forth, carrying the burden of sins away with it (Yoma vi. 4, 66b; “Epistle of Barnabas,” vii.), and the arrival of the shattered animal at the bottom of the valley of the rock of Bet Ḥadudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who celebrated the event with boisterous hilarity and amid dancing on the hills (Yoma vi. 6, 8; Ta’an. iv. 8). Evidently the figure of Azazel was an object of general fear and awe rather than, as has been conjectured, a foreign product or the invention of a late lawgiver.

Leader of the rebellious hosts

The story of Azazel as the seducer of men and women was familiar also to the rabbis:

“The Azazel goat was to atone for the wicked deeds of ‘Uzza and ‘Azzael, the leaders of the rebellious hosts in the time of Enoch” (Tanna d. b. Rabbi Yishma’el: Yoma 67b); and still better from Midrash Abkir, end, Yalk., Gen. 44, where Azazel is represented as the seducer of women, teaching them the art of beautifying the body by dye and paint (compare “Chronicles of Jerahmeel,” trans. by Moses Gaster, xxv. 13).

According to Pirke De-Rabbi Eliezer xlvi. (comp. Tos. Talmud tractate Megillah 31a), the goat was offered to Azazel as a bribe that he who is identical with Samael or Satan should not by his accusations prevent the atonement of the sins on that day.

Pirke de Rabbi Eliezer (l.c.) identifies him with Samael; and the Zohar Ahare Mot, following Nachmanides, with the spirit of Esau or heathenism; still, while one of the chief demons in Kabbalah, he never attained in the doctrinal system of Judaism a position similar to that of Satan.

In First Enoch

According to 1 Enoch (a book of the Apocrypha), Azazel (here spelled ‘ăzā’zyēl) was one of the chief Grigori, a group of fallen angels who married with female humans. This same story (without any mention of Azazel) is told in Genesis 6:2-4:

That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. […] There were giants in the earth in those days; and also afterward, when the sons of God came in unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown.

1 Enoch portrays Azazel as responsible for teaching humans to make weapons and cosmetics, for which he was cast out of heaven. 1 Enoch 2:8 reads:

And Azazel taught men to make swords and knives and shields and breastplates; and made known to them the metals [of the earth] and the art of working them; and bracelets and ornaments; and the use of antimony and the beautifying of the eyelids; and all kinds of costly stones and all colouring tinctures. And there arose much godlessness, and they committed fornication, and they were led astray and became corrupt in all their ways.

The corruption brought on by Azazel and the Grigori degrades the human race, and the four archangels (Michael, Gabriel, Raphael, and Uriel) “saw much blood being shed upon the earth and all lawlessness being wrought upon the earth […] The souls of men [made] their suit, saying, “Bring our cause before the Most High; […] Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were in heaven, which men were striving to learn.”

God sees the sin brought about by Azazel and has Raphael “bind Azazel hand and foot and cast him into the darkness: and make an opening in the desert—which is in Dudael—and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there forever, and cover his face that he may not see light.”

Raphael’s binding of Azazel on the desert rocks of Dudael in upper Egypt appears again in the Book of Tobit, which is found in Catholic and Orthodox bibles, but not in Jewish or most Protestant bibles. In that Book (the only place in Christian bibles where Raphael appears) he accompanies the young man Tobias (Tobit) on his perilous journey to marry his cousin Sarah, whose seven previous husbands had been killed on her wedding night by the demon Asmodeus. Raphael saves Tobias from the same fate by showing him how to deal with that demon, too.

Azazel’s fate is foretold near the end of the first Book of Enoch, where God says, “On the day of the great judgement he shall be cast into the fire. […] The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin.” (1 Enoch 2:8)

In 3 Enoch, Azazel is one of the three angels (Azza (Shemhazai) and Uzza (Ouza) are the other two) who opposed Enoch’s high rank when he became the angel Metatron. Whilst they were fallen at this time they were still in Heaven, but Metatron held a dislike for them, and had them cast out. They were thenceforth known as the ‘three who got the most blame’ for their involvement in the fall of the angels marrying human women. It should be remembered that Azazel and Shemhazai were said to be the leaders of the 200 fallen, and Uzza and Shemhazai were tutelary guardian angels of Egypt with both Shemhazai and Azazel. They were responsible for teaching the secrets of heaven as well. The other angels dispersed to ‘every corner of the Earth’.

Another strange passage in 3 Enoch states that while the bodies of the angels would burn and die ‘their souls would be with God’ and the water would turn to ice ‘which would be for their healing’ though they did not know it.

In the Apocalypse of Abraham

In the extracanonical text the Apocalypse of Abraham, Azazel is portrayed as an unclean bird who came down upon the sacrifice that Abraham prepared. (This is in reference to Genesis 15:11: “Birds of prey came down on the carcasses, but Abram drove them away” [niv]).

And the unclean bird spoke to me and said, “What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food for men? But these all will be consumed by fire and ascend to the height, they will destroy you.”

And it came to pass when I saw the bird speaking I said this to the angel: “What is this, my lord?” And he said, “This is disgrace—this is Azazel!” And he said to him, “Shame on you, Azazel! For Abraham’s portion is in heaven, and yours is on earth, for you have selected here, [and] become enamored of the dwelling place of your blemish. Therefore the Eternal Ruler, the Mighty One, has given you a dwelling on earth. Through you the all-evil spirit a liar, and through you wrath and trials on the generations of men who live impiously (Abr. 13:4-9).

He is also associated with the serpent (Satan) and hell. In Chapter 23, verse 7, he is described as having seven heads, 14 faces, “hands and feet like a man’s [and] on his back six wings on the right and six on the left.”

Abraham says that the wicked will “putrefy in the belly of the crafty worm Azazel, and be burned by the fire of Azazel’s tongue” (Abr. 31:5), and earlier says to Azazel himself, “May you be the firebrand of the furnace of the earth! Go, Azazel, into the untrodden parts of the earth. For your heritage is over those who are with you” (Abr. 14:5-6).

In these passages, there is the idea that God’s heritage (the created world) is largely under the dominion of evil—i.e., it is “shared with Azazel” (Abr. 20:5), again identifying him with Satan, who is also “the prince of this world” (John 12:31, niv).

Demonology

In modern Hebrew, Azazel is a synonym for the word Hell, and the saying “lekh l’Azazel” (לך לעזאזל) is the equivalent of the English curse “Go to Hell!” Azazel is often described as one of the world’s first evils, and is commonly placed high in Hell’s hierarchy.

Some use Azazel as a synonym of Satan, but others are of the opinion that they are separate entities, though many agree that Satan’s traditional satyr-like appearance is most likely originally based on Azazel, since Azazel was often said to appear similar to that of Eliphas Lévi’s depiction of Baphomet, as that of a goat with human disposition, often with a pair of leathery wings.

Some also identify Azazel with “The Beast” or as “The Dragon” from Revelation.

The Se’irim

According to the Book of Enoch, Azazel is the chief of the Se’irim (“the hairy ones”). The Se’irim are goat-demons who haunted the desert and to whom most primitive Semitic tribes offered sacrifices. Jeroboam may have appointed priests for the Se’irim (2 Chron 11:15), but that Josiah destroyed the places of their worship (2 Kgs 23:19).

The Se’irim are mentioned in Leviticus 17:7 and 2 Chronicles 11:15. Additionally, Isaiah 34:14 says that the Se’irim greet each other among the ruins of Edom along with Lilith and other wild beasts.

Dictionnaire Infernal

Collin de Plancy’s Dictionnaire Infernal (1863) describes Azazel as the guardian of goats. On the 10th day of Tishri, on the feast of the Expiation, it was Jewish custom to draw lots for two goats: one for the Lord and the other for Azazel. The goat for the Lord was then sacrificed and its blood served as atonement. With the goat for Azazel, the high priest would place both of his hands on the goat’s head and confess both his sins and the sins of the people. The goat (“scapegoate”) was then led into the desert and set free. Azazel then returned the goat.

In literature

Azazel is invoked or referenced in a number of works in different media, including books, music, comic books, games, movies, and television. A complete list is beyond the scope of this article. Classically, Cornelius Agrippa lists four fallen angels as the opposites of the four holy rulers of the elements; among them is Azael, who is chained in a desert where he will remain until the day of judgment. Perhaps the most notable descriptions, though, are the references made to him by the Romantic poets: Azazel (described as “a cherub tall”) is a fallen angel and Lucifer’s standard bearer in John Milton’s Paradise Lost, and is one of the angels in Lord Byron’s drama Heaven and Earth. Milton described Azazel as the first gate-teacher of the infernal armies. Azazel is also the name of the demon that serves Mark the heretic. Among twentieth century authors, the name Azazel has been used for characters by writers as diverse as Mikhail Bulgakov, Isaac Asimov, Salman Rushdie and Boris Akunin. In visual media, Azazel appears as a body-hopping demon spirit in the film Fallen, and is the main character in the British television science fiction series “HEX.” He also appears in the ABC Family MiniSeries, “Fallen.”

 

Václav Havel


Václav Havel  (October 5, 1936 – December 18, 2011) was a Czech writer, dramatist, and later a politician. He was one of the founding members of Charter 77, a loose coalition of intellectuals who opposed the totalitarian tendencies of the Soviet-backed Czechoslovakian government. The movement took its name from the title of a document initially circulated within Czechoslovakia in January 1977. Originally appearing as a manifesto in a West German newspaper and signed by 243 Czechoslovak citizens representing various occupations, political viewpoints, and religions, by the mid-1980s the document had been signed by 1,200 people. Motivated in part by the arrest of members of the psychedelic band Plastic People of the Universe, Charter 77 criticized the government for failing to implement human rights provisions of a number of documents it had signed, including the Czechoslovak Constitution, the Final Act of the 1975 Conference on Security and Cooperation in Europe (Basket III of the Helsinki Accords), and United Nations covenants on political, civil, economic, and cultural rights.

Spurred on by his involvement with Charter 77, after the Velvet Revolution, Havel became the ninth and last president of Czechoslovakia and the first president of the Czech Republic.

Biography

Early life

Havel grew up in a well-known entrepreneurial and intellectual family, which was closely linked to the cultural and political events in Czechoslovakia from the 1920s to the 1940s. Because of these links the Czech communist government did not allow Havel to study formally after he had completed his required schooling in 1951. In the first part of the 1950s, the young Havel entered into a four-year apprenticeship as a chemical laboratory assistant and simultaneously took evening classes to complete his secondary education (which he did in 1954). For political reasons he was not accepted into any post-secondary school with a humanities program; therefore, he opted to study at the Faculty of Economics of Czech Technical University. He left this program after two years.

Playwright

The intellectual tradition of his family compelled Václav Havel to pursue the humanitarian values of Czech culture, which were harshly suppressed in the 1950’s. After military service (1957-1959) he worked as a stagehand in Prague (at the Theatre On the Balustrade, Divadlo Na zábradlí) and studied drama by correspondence at the Theater Faculty of the Academy of Performing Arts in Prague (DAMU). His first publicly performed full-length play, besides various vaudeville collaborations, was The Garden Party (1963). Presented in a season of Theater of the Absurd, at the Balustrade, it won him international acclaim. It was soon followed by Memorandum, one of his best known plays. In 1964, Havel married Olga Šplíchalová (Olga Havlová) to the despair of his mother.

Entry into political life

Following the suppression of the Prague Spring in 1968 he was banned from the theater and became more politically active. This culminated with the publication of the Charter 77 manifesto, written partially in response to the imprisonment of members of the Czech psychedelic band “Plastic People of the Universe.” His political activities resulted in multiple stays in prison, the longest lasting four years. He was also subjected to constant government surveillance and harassment.

After his long prison stay he wrote Largo Desolato, a play about a political writer who fears being sent back to prison. He was also famous for his essays, most particularly for his brilliant articulation of “Post-Totalitarianism” (see Power of the Powerless), a term used to describe the modern social and political order that enabled people to “live within a lie.”

Havel was a passionate supporter of nonviolent resistance. U.S. President Bill Clinton compared him to Mahatma Gandhi and Nelson Mandela. He became a leading figure in the Velvet Revolution of 1989, the bloodless end to communism in Czechoslovakia.

Presidency

On December 29, 1989, as leader of the Civic Forum, he became president by a unanimous vote of the Federal Assembly—an ironic turn of fate for a man who had long insisted that he was uninterested in politics. In this he joined many dissidents of the period, who argued that political change should happen through civic initiatives autonomous from the state, rather than through the state itself. In another move away from the ideals he put forth as a dissident, Havel presided over the privatization and marketization of the Czechoslovak economy even though he, like much of the Civic Forum, had previously spoken in support of what is sometimes called a “third way” toward neither Soviet-style socialism nor Western-style capitalism. Western powers, unsurprisingly, approved of this new state of affairs and put pressure on the government to make further changes in the direction of a market capitalist system.

After the free elections of 1990 he retained the presidency. Despite increasing tensions, Havel strongly supported the retention of the federation of the Czechs and the Slovaks during the breakup of Czechoslovakia. On July 3, 1992, the federal parliament did not elect Havel—the only candidate for presidency—due to a lack of support from Slovak MPs. After the Slovaks issued their Declaration of Independence, he resigned as president on July 20. When the Czech Republic was created he stood for election as president there on January 26, 1993, and won.

Following a legal dispute with his sister-in-law, Havel decided to sell his 50 percent stake in the Lucerna Palace on Wenceslas Square, a legendary dance-hall built by his grandfather Václav M. Havel. In a transaction mastered by Marián Čalfa, Havel sold the estate to Václav Junek, a former communist spy in France and leader of soon-to-be-bankrupt conglomerate Chemapol Group, who later openly admitted he bribed politicians of the Czech Social Democratic Party.

In December 1996 the chain-smoking Havel was diagnosed as having lung cancer. The disease reappeared two years later. In 1997, less than a year after the death of his wife Olga, who was beloved almost as a saint by the Czech people, Havel remarried to actress Dagmar Veškrnová. That year he was the recipient of the Prix mondial Cino Del Duca. Havel was re-elected president in 1998 and underwent colonotomy while on holiday in Innsbruck. Havel left office after his second term as Czech president ended on February 2, 2003; Václav Klaus, one of his greatest political opponents, was elected his successor on February 28, 2003.

Samuel Beckett’s play Catastrophe is dedicated to him, as are Tom Stoppard’s plays, Professional Foul (1977) and Rock ‘n’ Roll (2006).

Post-presidential career

In November and December 2006, Havel spent eight weeks as an artist-in-residence at Columbia University. At the same time, Untitled Theater Company #61 hosted a Havel Festival, the first ever complete festival of his plays. The events came in conjunction with his 70th birthday.

Havel was also a prominent figure in the fight against terrorism. He was a co-chair of the Committee on the Present Danger which aims for “fighting terrorism and ideologies that drive it.”

 

Haida


The Haida are an indigenous people of the west coast of North America. The Haida Nation claimed territories comprise an archipelago called the Queen Charlotte Islands or Haida Gwaii as the Haida refer to the islands – and parts of southeast Alaska. The Haida are commonly referred to in Canada as being a First Nations “band” or a “tribe” in the parlance of the United States. Their ancestral language is the Haida language, which is now extremely endangered.

The Haida in Canada created the Council of the Haida nation gaining back autonomy from the Canadian Department of Indian Affairs in the 1980s. The Central Council of the Tlingit and Haida Indian Tribes of Alaska represents 27,000 members as a sovereign nation. Their battle for human rights in the twentieth century became the grounds for the unity between the two tribal groups.

The Haida are renowned craftsmen in wood and copper. Totem poles depicting respected mythical creatures are common symbols associated with their heritage. Their clan totems fall under the Raven or Eagle. The Haida have strong values and beliefs in their position as “original guardians” of their homeland that was given to them by the “Creator” as a blessing to be cared for and not wasted. Many of their ancient myths, stories, song, and dance tell the story of the relationship of the Haida people with their Creator and to the wildlife around them. They believe that their responsibility is to fish, hunt, trade, and care for their environment. As well as their belief in the preservation of the natural world, they also have a strong belief in the role of the family.

History

Although much reduced by commercial activities, the natural abundance of forest and sea in the Haida archipelagos remains an essential aspect of contemporary Haida culture. The Council of the Haida Nation continues to pursue a policy of rescuing natural lands and waters. It is also co-managing, with the government of Canada, the wild and diverse islands of the Gwaii Haanas National Park Reserve and Haida Heritage Site, which is reserved for National Park status within the Canadian National Park system.

The Haida comprise an international tribe whose principal residences are in Masset and Skidegate, British Columbia; and in Hydaburg, Alaska. There are also many Haida in various urban areas in the western United States and Canada. Before contact with Europeans in the late eighteenth century, the Haida lived on what are now the Queen Charlotte Islands and the Alexander Archipelago off the northwest coast of North America. The locally reliable supplies of halibut and salmon, which formed the basis of their diet, supported the Haida well. They lived in large cedar-plank houses and built fifty-foot-high totem poles at the fronts of the buildings. The Haida system of potlatch reinforced a social hierarchy based on rankings of both hereditary status and wealth. The northern and southern dialects of the Haida language are unrelated to any other known tongue.

The Haida of Alaska traditionally lived in three villages on the west coast of Prince of Wales Island and in one village on the island’s east coast. In 1911, with the encouragement and support of the U.S. government and the Presbyterian Church, the three Haida villages of Cordova Bay consolidated at Hydaburg. On June 19, 1912, President William Howard Taft signed Executive Order no. 1555, establishing the Hydaburg Reservation for the protection and civilization of the Haida. Hydaburg was modeled on what would be known as the Metlakatla Plan, whereby the natives would be the developers and proprietors of the community and its enterprises, and would be treated as citizens of the United States while at home.

The Haida have been involved in three distinct processes of adjudicating their aboriginal claims. In 1935 the Tlingit and Haida brought suit against the United States in a court of claims case that awarded the Tlingit and Haida of Alaska $7.2 million for the taking of aboriginal lands by the United States when it established the Alexander Archipelago Forest Reserve (now known as the Tongass National Forest) in 1902. The Tlingit and Haida Central Council was designated as the administrator of funds and programs derived from the court of claims case.

In April 1938, the Hydaburg Cooperative Association became the first economic enterprise organized under the terms of the Alaska Reorganization Act. Shortly thereafter the association filed a petition with the Department of the Interior for a reservation and submitted to an adjudicative process for its creation. The reservation was subsequently established, but in 1952 the agreement that led to its creation was declared null and void by the U.S. District Court.

In 1971, the Alaska Native Claims Settlement Act was signed into law, authorizing the creation of for-profit corporations for each of the native villages in Alaska. Village corporations with significant Haida shareholders include Haida Corporation in Hydaburg, Kavilco in Kasaan, and Shaan-Seet in Craig. These village corporations incorporated under the laws of Alaska and received a total of 23,040 acres of land, much of it forest lands. The corporations are looking at ways to enter into various business opportunities on Prince of Wales Island such as forest-products, hospitality, charter-fishing, oil-products, and rock-crushing operations.

In contrast to the Haida in Alaska, Haida in the towns of Masset and Skidegate in the Canadian reserves were administered by the Canadian Department of Indian Affairs. In the twentieth century, Haida in Masset continued to make their livings from fishing. Men worked as fishers and boat builders, while employed women worked in a cannery in nearby New Masset. Residents of Skidegate found work in the logging camps on their reserves. During the 1960s, when the Canadian authorities encouraged greater Indian participation in self-governance, the Masset and Skidegate Haida renewed their traditional arts, including the erection of totem poles, the revival of dance, and the building of canoes. Back in the 1980s, the two villages formed the Council of the Haida Nation to support their political interests.

Culture

The Haida people are well known as skilled artisans of wood, metal, and design. They have also shown much perseverance and resolve in the area of forest conservation. These vast forests where the Haida make their homes are pre-glacial and are believed to be almost 14,000 years old.

Haida communities located in Prince of Wales Island, Alaska, and the Queen Charlotte Islands also share a common border with other indigenous peoples such as the Tlingit and the Cape Fox tribes of the Tsimshian. The Tlingit called the Haida Deikeenaa, “far out to sea people,” from the distance separating Haida Gwaii from the mainland and the Alexander Archipelago.

Although Haida societal structure is a living process, its roots are in the ancient potlatch system, and remain recognizable in contemporary political, economic, and legal functions. On that portion of Haida territory claimed by Canada, the two communities of Musset and Skidegate have Band Councils that experience varying degrees of influence and control by Canada’s federal government. The persistence of Haida government can be seen in that the influence of the Band Councils, insofar as they may be seen as agents of Canadian government authority, is regulated by a community governance system of Matriarchs and Lineage authorities.

Haida were traditionally known as fierce warriors and slave-traders, raiding as far as California. Haida oral narratives record journeys as far north as the Bering Sea, and one account implies that even Asia was visited by Haida before Europeans entered the Pacific. The Haida ability to travel was dependent upon a supply of ancient Western Red cedar trees that they carved into their famous Pacific Northwest canoes. Carved from a single red cedar tree, a vessel could sleep 15 adults head to toe, and was propelled by up to 60 paddlers (who often included women). In the event of a battle at sea, paddlers were armed with heavy stone rings (18 to 23 kg) attached to woven tree root or bark ropes. These devices, when thrown at enemy canoes, inflicted substantial damage. Haida warriors entered battle with red cedar armor, wooden shields, and stone maces. War helmets were elaborately carved, and armor was made or reinforced with metal, stone, bone, or copper.

The Haida are hunters and gatherers. Because they live so near the sea, fishing is crucial to them. Salmon is a main source of food, which was filleted and smoked to keep through the winter. The skeleton of the first salmon caught in a season has traditionally been placed back where it was caught. This is an offering, so the Salmon would return the following season.

Like all indigenous peoples of the northeast coast of the Pacific Ocean, the Haida make extensive use of red cedar bark, which is still used both as a textile for clothing, ropes and sails, and in its raw form, as a building material or even armor. Most goods are fashioned from the wood of the Western Red cedar, Nootka Cypress, Western Hemlock and Sitka Spruce. Highly prized plant bark and root weavers still create an array of clothing including hats and containers. The ancient Naahinn form of weaving—also called Chilkat—continues, although commercially produced wool is used instead of mountain goat. The famous Haida totem poles were also carved on the trunks of Red Cedar trees.

In ancient times, valuable items were also fashioned from copper. Haida artists are also skilled in carving, using argillite, a sedimentary rock found in the Queen Charlotte Islands, to create the “black slate” pieces that express the mystic consciousness of this ancient culture. Haida culture places high value on a sophisticated and abstract iconic art form. Although most impressively expressed in large monumental totem poles, this highly disciplined design is applied to a wide range of materials, including the human body through tattooing.

Social Structure

The Haida theory of social structure is based on moiety lineages. That is, the society is divided into two groupings, one called Raven and the other Eagle. There are a variety of subgroups that fall into either of the moieties. The moieties and their subgroups of clans, or matrilineal lineages, own unique combinations of crests and other intellectual properties such as songs and names. People cannot marry a member of their own moiety.

Potlatches, ceremonies to show wealth or to earn status in a community, were closely linked to a man’s moiety. Potlatches were a huge celebration, hosted by a wealthy member of the community. A host could invite hundreds of guests. Guests would have come in best dress and in best canoes, ready for up to 10 days of feasting. Afterward, all the host’s possessions were distributed to guests. However, this would not bankrupt the host, as they could always rely on receiving gifts from a neighbor’s potlatch.

Art and mythology

The artwork of the Haida is often associated with the traditional totem pole. The art is also reflected on family crests and pictorial panels. Two contrasting colors, such as red and black, are used to depict solid and empty space. Common figures are animals, birds, sea creatures, and mythic creatures that identify the moiety of Raven or Eagle. The Killer Whale is associated with the Raven lineages, for example, as are the Grizzly bear and Wolf. Amphibious creatures such as Frog and Beaver as well as a variety of fish are also associated with this lineage. The Raven group does not use its namesake as a symbol or most other birds in general. The Eagle group, however, does identify with birds.

Raven is the central character for tribes or bands found in central and northern coasts of Canada and Alaska. He is a “trickster” and stories based on his exploits include freeing humankind from a clam shell. He is a paradoxical figure as his mischievous, greedy, and cruel intentions almost always teach something valuable to the humans that he is working against.

The Spirit of Haida Gwaii

The “Spirit of Haida Gwaii” is a sculpture by British Columbian Haida artist Bill Reid (1920-1998). The sculpture was originally created in 1986 as a 1/6-scale clay model, enlarged in 1988, to full-size clay. In 1991, the model was cast in bronze. This first bronze casting was entitled “The Spirit of Haida Gwaii, the Black Canoe” and is now displayed outside the Canadian Embassy in Washington, D.C. The second bronze casting, entitled “The Spirit of Haida Gwaii, the Jade Canoe,” was first displayed at the Canadian Museum of Anthropology in 1994. Finally, in 1995, the “Jade Canoe” (as it is generally called) was moved to the International Terminal at Vancouver International Airport, where it remains today. The sculpture is 6 meters (20 feet) long, not quite 4 meters (13 feet) from the base to the top of the Shaman’s staff, and weighs nearly 5,000 kilograms (11,000 pounds). A plaster copy of the sculpture is on display in the main hall of the Canadian Museum of Civilization.

The Spirit of Haida Gwaii is intended to represent the Aboriginal heritage of the Haida Gwaii region in Canada’s Queen Charlotte Islands. In green-colored bronze on the Vancouver version and black-colored on the Washington, D.C. version, the sculpture shows a traditional Haida cedar dugout canoe which totals six meters in length. The canoe carries the following passengers: the Raven, the traditional trickster of Haida mythology, holding the steering oar; the Mouse Woman, crouched under Raven’s tail; the Grizzly Bear, sitting at the bow and staring toward Raven; the Bear Mother, Grizzly’s human wife; their cubs, Good Bear (ears pointed forward) and Bad Bear (ears pointed back); Beaver, Raven’s uncle; Dogfish Woman; the Eagle; the Frog; the Wolf, claws imbedded in Beaver’s back and teeth in Eagle’s wing; a small human paddler in Haida garb known as the Ancient Reluctant Conscript; and, at the sculpture’s focal point, the human Shaman (or Kilstlaai in Haida), who wears the Haida cloak and birch bark hat and holds a tall staff carved with the Seabear, Raven and Killer Whale.

Consistent with Haida tradition, the significance of the passengers is highly symbolic. The variety and interdependence of the canoe’s occupants represents the natural environment on which the ancient Haida relied for their very survival: the passengers are diverse, and not always in harmony, yet they must depend on one another to live. The fact that the cunning trickster, Raven, holds the steering oar is likely symbolic of nature’s unpredictability.

Contemporary Haida

The issue most important to the modern Haida continues to be the establishment of a governing body that will have political and economic control of their ancestral homelands. Problems with defining the role of an officially recognized Haida tribe are complicated by the Indian Reorganization Act, the Alaska Native Claims Settlement Act, and the institutions created under those laws.

The Central Council of the Tlingit and Haida Indian Tribes of Alaska (CCTHITA) is the current tribal governing body in the United States with over 27,000 members worldwide. The headquarters is in Juneau, Alaska. The tribes have joined together based on their shared struggle for human rights.

As for the Haida Nation in Canada, the 2004 Supreme Court of Canada in Haida Nation v. British Columbia (Minister of Forests), [2004] 3 S.C.R. 511 declared that the Crown had a legal duty to consult with the Haida Nation and accommodate their interests when issuing a timber license to a forestry company for harvesting wood on lands claimed by the Haida Nation. This decision is made in view of the Court’s famous 1997 decision of Delgamuukw v. British Columbia, [1997] 3 S.C.R. 1010 where the Court had established the legal precedent that a First Nations band in Canada can make claim to “Aboriginal title” to specific land, despite Crown sovereignty over all lands in Canada, if they had occupied such land prior to the Crown asserting its sovereignty over this land and if the specific land itself is integral to the First Nations band’s distinctive culture. The concept of “Aboriginal title” extends beyond the mere right to use (such as to hunt and fish) specific lands, but it is different from typical private land ownership in that “Aboriginal title” is a communal right linked to indigenous culture.

 

French Revolution


The eighteenth century in Europe had its dynastic wars, witnessed a great colonial struggle throughout the rest of the world between France and Britain and the birth of the United States of America. To the majority of Europe’s inhabitants whose homes were not on the routes of armies, life had been peaceful and, to those with fortunes or talents above the average and who accepted society as it was, it had probably been a great deal more pleasant than any other period of history, and certainly more secure.

Yet the last decade of this century was to see all Europe in ferment, wars raging continually across the Continent, men in their hundreds and thousands conscripted or press-ganged into armies or navies which fought each other with a savagery and courage never before seen. Men, even ordinary men, at the end of what is called the Age of Reason, were haunted by spirits and visions of human liberty and fraternity, of conquest, of will to resist oppression and of despair. Not even the great Goethe with his love of poetry and science, and his secure position as minister and favourite of a German princeling, could live untroubled by these spectres. The cause of this was the French Revolution which began in 1789.

One of the underlying causes of the French Revolution was that men rejected the Absolute Monarchy inaugurated by Louis XIV in 1660. In its time it had not served France badly and towards the end of the eighteenth century she was a rich country with a flourish­ing foreign trade and Empire, with the most skilled artisan class in the world, and a productive agriculture. But government by an Absolute Monarch was clearly an anachronism; the sacredness of royal and episcopal authority had been destroyed by the writings of Voltaire and Rousseau and of the French Encyclopedistes. Intel­lectuals looked to England with its constitution and freedom which allowed a sect such as the Quakers to flourish and permitted men to speak openly against war.

Underlying the political questions were more fundamental ones. The middle-classes could no longer bear the insolence of the nobles who looked down on them, again a difference between France and England which was acutely felt, and they detested the fiscal privileges of the Church. High posts in the Army and the Church were denied to the middle classes. The peasants were hungry for land and furious at the survival of feudal rights. There were other grievances obscurely but powerfully felt. When the Revolution got under way it became far more than a political struggle.

The actual cause of the outbreak of the Revolution was over quite a humdrum matter, how was the King of France to ensure that he had enough money to govern the country and maintain his court.

Owing to a succession of financial crises, King Louis XVI decided in 1788 to summon a kind of national Parliament called the Estates General, a body which had not met since 1614 and which formed no part of the system of Absolute Monarchy. But this step was unlikely to prove successful, for the Estates General represented precisely those parts of French society which held themselves to be immune from taxation or, if not immune, highly privileged.

Had the nobles and the clergy who formed two of the Estates General allowed themselves to be taxed, and had the magistrates of the local parliaments, the squires and small landowners who formed the Third Estate, not held so fiercely to the privileges, fiscal and other of the regions they belonged to, there would have been no financial crisis in spite of the cost of past wars and of the extravagance of the Court.

When the Estates General met in 1789 there was an immediate refusal of consent to a system of national taxation. The Third Estate was as adamant as were the nobles and clergy. A majority of the members of the Third Estate, and some of the nobles and clergy felt in their bones that what was under discussion was how to give France a new, more representative constitution with the monarch subordinated to a real national parliament. They were in fact aware of the wind of change which had been blowing through France for the past fifty years. So when the proceedings seemed likely to amount to nothing but wrangles between the three Estates and the Royal Ministers, the Third Estate suddenly declared itself to be a National Assembly.

At a meeting which took place in the tennis court at Versailles on 20 June, 1789, most of the Third Estate and some nobles and clergy took an oath never to separate until they had given France a constitution. King Louis XVI had most of the private virtues; he was well intentioned, at times liberal minded. But he was a weak vacillating character. After the oath in the tennis court, he listened to his Court and to his Austrian-born Queen, Marie Antoinette, and brought two regiments into Versailles.

It was then that there occurred the event which started the French Revolution, the date of which marks to-day the National Day of the French Republic. On 14 July, a Paris mob, stirred up by the oath of the tennis court and the king’s counter-move, stormed the royal fortress of the Bastille and massacred the garrison which had surrendered on safe conduct. When, in his Palace at Versailles, the king heard the news, he turned to the Duke of Liancourt and said: “This looks like a very serious revolt.” “No, Sir,” answered the Duke, “it is a Revolution.”

Indeed in three and a half years from that date, the king and Marie-Antoinette and several members of his family were to be guillotined. For more than two years, France, particularly Paris, was to undergo the regime known as the Terror, and revolutionary France was to be at war with all dynastic Europe.

The taking of the Bastille could have been an event in itself of insignificant importance (there had been -plenty of riots during the hundred and thirty years of the Absolute Monarchy), but in fact this mob action revealed the second layer, as it were, of the movement for change which had been long gaining strength. The reformers, the writers and intellectuals whose works amused and were admired by the Court, were the first wave which overwhelmed the intellectual defences of the monarchy and of the bishops; underneath was a revolutionary passion for change, the leaders of which were comparatively unknown middle-class lawyers, merchants or even soldiers, tired of being ridiculed and kept in their places by the nobles, who were determined to end a regime of arbitrary imprisonment as well as arbitrary taxation. And the overwhelming majority of the nation followed their leaders, determined no longer to be subjects of the King of France, but citizens of France.

During the night of 14 July the proletariat of Paris, women and children among them, with all the criminals and desperadoes who were the hommes de main of the extreme revolutionaries, the Jacobins, danced in the light of torches round the severed heads of three nobles stuck up on spikes.

During the rest of 1789 and 1790 there was growing anarchy and disorder. Theldng, and the self-constituted National Assembly of the tennis court, were moved from Versailles to Paris. In an extraordinary session of the Assembly, representatives of the nobility voluntarily surrendered all their feudal rights over their peasantry, rights which were in fact not often exercised such as that of the disposal of young girls in marriage and the often-quoted obligation of peasants to beat the ponds near the Chateaux to stop the croaking of frogs.

But this did not stop the Revolution; in the country peasants seized the lands of the nobles, particularly if the absentee nobility lived at the Court. Nobles whose houses had been set on fire started to emigrate and one of the first was the king’s brother, the Count of Artois, destined to return to Paris in 1814 as King Louis XVIII. For a while Mirabeau, a moderate reformer, attempted to save the monarchy and had it not been for the folly of some Royalists who wanted to wreck any constitution it might have been possible to have persuaded the National Assembly, the most sensible and moderate France was to have for a long time, to have created a constitution which would have retained the monarchy shorn of its absolute power and a government which would have restored order. But Mirabeau died suddenly.

In September, 1791, the National Assembly finished drawing up the constitution, dissolved itself and, unwisely, decreed that none of its members, now experienced in parliamentary affairs, should sit in the new parliament. The constitution was in many respects reasonable. It abolished all the hated feudal exactions and it legalized the taking over of land by the peasants. There was a place for a constitutional king wearing the red, white and blue cockade who would serve the cause of liberty, equality and fraternity. The land and wealth of the Church was confiscated and the clergy high and low were to be State servants. This was not altogether unacceptable, for the Church in France had long depended on the French monarchy.

What provoked strong anti-revolutionary feelings among Catholics, particularly in the west of France, was that priests were henceforward to be elected by laymen who might well be atheists. An impracticable aspect of the new constitution was that the power of the government elected by the Assembly was to be severely checked on all sides, whilst the municipalities directly elected by the people were to have the right to decide what taxes should be levied in their areas and to exercise control over the National Guard.

Before the Constitution appeared and the Assembly was dissolved, the king had committed among many errors a fatal one. At Easter, 1791, he and the queen had been prevented by a mob from taking communion in a private chapel at St Cloud. As a result of this experience he and his family made a badly organized attempt in June to escape from France in a private coach and were captured by the National Guard at Varennes and taken back to the Tuileries under escort.

A year later, after many indignities and just before the election for the new Assembly, the Jacobin Commissar Danton ordered the attack on the Tuileries at which the king’s Swiss Guards were killed almost to a man and the king and his family taken as prisoners to Le Temple. And it was Danton who, a few days later, arranged for the slaughter of all the Royalists in Paris prisons, a measure by which he forced the majority of Paris citizens who were inclined to avoid trouble to realize that too much blood had been shed by the Revolution for any opposition to it to be anything but bloody.

It was from Le Temple on 21 January, 1793, that the king and his family went to their public executions. At the execution of Charles I in 1649, a groan went up from the crowd when the king’s head was severed. Cheers greeted the executioners when they held up the gory head of the ci-devant Louis to the dancing and singing crowds.

The new government was known as that of the Girondins from the fact that some of its leaders came from the Bordeaux region. Although the emigre nobles clustering on the French frontiers of the north clamoured for a war of revenge, neither the Emperor of Austria nor the King of Prussia were anxious to fight. Both, after 1791, threatened France with combined action if Louis XVI was ill-treated; but both were far more actuated by a feeling of satisfaction that a strong France no longer existed to have its say in German policy and to threaten the Austrian hold of Flanders; both too had their eyes on Poland, which was about to be invaded by the Empress Catherine of Russia and be finally partitioned between the three central powers.

The Girondin government, however, forced war by demanding that the Elector of Treves should at once dismiss the French emigres gathered at Coblenz. Although France was disorganized, the Girondins were confident of success and believed that the peoples of Europe would rise to help the revolutionary cause. They even believed for a while that in the struggle against the autocracies England, the country whose constitution they admired, would be with them.

In spite of a rising in Belgium against the Austrians as soon as the French armies arrived, the war went badly and the French were swept out of Belgium and, a little later, a Prussian army under the Duke of Brunswick invaded France from the east. But at Valmy his army suddenly lost heart and retreated. At Jemmappes in Belgium the French general Dumoriez won a resounding victory. All this together with the seizure of Savoy and Nice by the French armies took place in the autumn of 1792, when the king was imprisoned.

Determined to secure Austrian Belgium, the French armies then proclaimed, in spite of an international treaty, that the Scheldt was open to navigation and incited the people of Holland to form a republic. It was this step which was to lead Britain into the coalition against France, for the elimination of Antwerp as a rival to London and keeping the Low Countries out of the grasp of France was a cardinal maxim of British foreign policy.

By the spring of 1793, after the execution of the king, the military victories of the Republic were shown to be flimsy.

William Pitt the Elder had been reluctant to bring Britain into the war for, although Burke and some Tories were the enemies of the Revolution from the beginning, British opinion was divided. Pitt would like to have had his hands free to save Poland from partition. But the threat of Antwerp, combined with the murder of the king, brought Britain into a war with France which was, with a few years of truce, to last until 1815. Spain and Holland joined the side of the Republic’s enemies; Royalist revolts broke out in the Catholic Vendee of Brittany and in the region of Lyons; the British fleet seized Toulon; France’s best general, Dumoriez, disgusted with the growing Terror in Paris, went over to the King of Prussia.

But the tide turned again and the summer of 1793 began a memorable year for the Republic. The Austrians were soundly defeated at Wattignies and Fleures; Holland was invaded and a handful of French cavalry galloped to Texel and compelled the Dutch fleet to surrender; all internal revolts were put down and Toulon recaptured from the British: not a foreign soldier remained on French soil and a friendly republic was created in the Low Countries.

Three things partly explain this miracle: first the pre-occupation of Austria and Prussia with Poland; secondly the sympathy of the peoples of the Low Countries with the Revolution; and thirdly the fact that the French army was not as disorganized as it was supposed to be and, in any case, enough professional soldiers remained to act as a trained nucleus for the hordes of enthusiastic recruits who poured into it as part of the levee en masse.

The first national army in fact was called into being by Robespierre, the Jacobin leader, who had taken over power from the Girondins and before these enthusiastic soldiers, the well-drilled but tepid-spirited soldiers of the dynasties proved inferior. Unlike the eighteenth-century armies, these citizen armies lived off the countries which they had once liberated and looted. They were highly mobile, their baggage trains were reduced to a minimum. The use of artillery was perfected. The military semaphore was first used so that Paris learnt of the victory at Fleures long before Vienna learned of the defeat.

It was during this memorable year of victory that the Terror was at its height in Paris. Robespierre, the prim, virtuous fanatical lawyer from Arras, was a believer in totalitarian government. Girondins along with Royalists were ruthlessly butchered, and soon his great rival Danton who had advocated a return to clemency in the hour of victory passed under the guillotine. Robespierre was a believer not only in the great and pure republic but in the Supreme Deity, and soon members of the Convention, as the Assembly was now called, were executed for atheism or for anarchic opinions.

In July, 1794, Robespierre and the Paris Commune were overthrown by the more moderate revolutionaries and, with his jaw fractured by a bullet and covered in blood, Robespierre was dragged on to the scaffold in his turn. The era of guillotine and the Terror was over. The number of its victims was estimated to have been some three thousand in Paris and perhaps twice that number for the rest of France.

The moderate revolutionaries, Dantonists and Girondins, who now ruled Paris had still to fear internal enemies in the capital— the Reds of the Paris Commune, the supporters of Robespierre and the well-to-do classes who had supplied the forces necessary to overthrow Robespierre. A democratic constitution was still impossible and in 1795 the Convention, the National Assembly charged with revising the constitution set up in 1792, which sat as a sort of permanently revolutionary body, was twice attacked from the Left.

The Directory of five men, the most able of whom was Barras, was now to govern, in the name of the Revolution, for four years with a facade of democracy in the shape of a Parliament with two chambers elected on a limited franchise, membership of which was restricted to members of the old Convention who had voted for the execution of the king in 1793. In October, 1795, cries of Vive le Roi were heard in the streets of Paris, and if it was true that only one man in a hundred and thirty had actively backed the Terror, it was possible that the passive minority were now capable of overthrowing the Revolution.

Twenty-six thousand men in Paris were said to be preparing to attack the regicides of the Directory. It was then that Barras decided to entrust the defence of the regime in Paris to a young artillery general, Napoleon Bonaparte, who had distinguished himself at the siege of Toulon. Napoleon sent one of his then unknown lieutenants, Murat, post-haste to bring cannon into the city. On 3 October a prompt and savage cannonade, “the whiff of grape-shot”, dispersed the expected riots. The young general was given command of the army in Italy.

The Revolution did not give France a democratic Republic, and after the fall of Napoleon the Bourbons returned to rule France for fifteen years and the liberal monarchy of Louis-Philippe was to last until 1848. And even then the second French Republic was to last barely three years and to give way to the Second Empire of Napoleon III. What the revolutionary period and the Empire did was to make the French people conscious of being a nation.

If in terms of creating a democratic political organization the Revolution failed, it nonetheless ensured that France was to become a country which stood for political liberty and human rights. It gave the French people the motion that three great universal principles, liberty, equality and fraternity, were specifically French. So just as Joan of Arc gave the French monarchy and France the feeling that France had a divine mission, that to fight against France was to fight against God, so the Revolution enabled the French to believe that France was the source of human enlightenment and the enemies of France were inevitably the agents of reaction and the enemies of humanity.

These two conceptions have co-existed and continue to do so in the soul of the French people.

Because of Napoleon’s conquests, the French Revolution became for the rest of the world inextricably mixed up with a new attempt to unify Europe under French hegemony. Yet it had a much more profound effect on men’s minds. After the French Revolution there were long to be more or less absolute monarchies in Europe. But the doctrine that man was born a subject, that his main duty was to serve his prince, was nowhere accepted by any large body of intelligent opinion in Europe.

Individual men had the right to the pursuit to happiness. Men were born equals. The French Revolution meant that throughout Europe the idea of a nation, of a group of people who feel they belong together, triumphed over the conception that groups of people belong, as a result of marriages and conquests of dynasts, to other groups with whom they have no racial or linguistic affinity. European liberalism and nationalism both have thus their roots in the events which began in 1789. So the French Revolution is a great dividing line in world history, and Goethe, who was with the Prussian army at Valmy and saw this army retreat before the revolutionary forces of France, was right to say to a group of officers: “From this place and from this day begins a new era in the world’s history: and you can all say that you were present at its birth,”

Spinning Jenny


“Such  is the power of Mode as we saw persons of quality dressed in India carpets, which, but a few years before, their chambermaids would have thought too ordinary for them. The chintz was advanced from being upon their floors to their backs, from footcloth to petticoat.

No less a literary giant than Daniel Defoe, journalist, novelist, pamphleteer and creator of Robinson Crusoe. For a consideration, he had agreed to write this, and more in similar vein, making fun of the new fashion for wearing printed Indian cloth, a fashion which was doing much harm to the English manufacturers of wool and silk.

But all Defoe’s eloquence was in vain. Another writer, seeking to provide a better reason for God-fearing men and women to eschew the imported cloth, suggested no woman should wear the “tawdry, pie-spotted, flabby, low-priced thing called Callico, made by a parcel of heathens and pagans that worship the devil and work for a half-penny a day”; but no lady cared a fig whether the heathens and pagans worked for a farthing a day or nothing; the cloth was pretty, nothing else mattered. With each ship from the East, ladies appeared in brighter, more exotic “callico” and “chintz”.

And so, in 1700, a law was passed, forbidding the wearing of such things. Now women faced arrest and sometimes, more alarmingly, attacks in the street from enraged woollen workers who would rush at them, tear the hated foreign cloth from their backs. Gradually, under this twin threat, women stopped wearing cotton prints and the import, as the Government had hoped, almost ceased. It occurred to men that it might be worth trying to imitate the material, in England. True, this would be of little help to the woollen and silk workers, but at least good English men and women would be used for making the cotton thread and cloth from the imported raw material, and for printing some sort of design on it.

And now there were difficulties. Cotton fibres were exceedingly hard to spin on English spinning wheels and the resulting cloth difficult to weave on English looms, which in any case were too narrow to copy the wide India prints.

And men began, at long last, to realize that their techniques, even for the manufacture of woollen cloth, had scarcely altered in three thousand years: there were frescoes and cave paintings going back at least that far, which showed men and women spinning and weaving their cloth in almost exactly the way it was still being spun and woven. Now, with the introduction of this new and difficult material, was the time to think, think hard, about new, faster, more efficient methods of making cloth.

It was John Kay, son of a wealthy clothing merchant in Lancashire, who took the first step, started the ball rolling, the shuttles (lying and began the never-ending race between spinners and weavers. Within a few years, with his “Fly Shuttle” loom he would be using yarn far faster than spinners could make it: then, a little later, new methods of spinning would be making so much yarn that all the looms in England were unable to use it.

For years cloth had been made, as it is to-day, by holding, stretched and tight, a number of parallel strands of yarn, called the “warp”, and threading through them, at right angles, more strands called the “weft”. Before Kay, two men had been required for this: one man threading halfway across the loom, through half the warp strands and handing the end of his weft to a colleague at the other side of the loom who completed that strand of weft and did the first half of the next, and so on, painstakingly threading over and under, over and under, with his fingers.

Then someone realized that if all the alternate strands of warp, numbers one, three, five and so on, were joined to one part of the loom so that they could all be raised or lowered together, a strand of weft could be “shuttled” through, without any of the laborious threading. It was John Kay’s bright thought to make a springing hammer which would hurl the weft yarn through and back again, so that only one man was required. Cloth by this method could be made far faster with one man than with two, and as there was virtually no limit to the distance the springing hammer could be made to spring, there was no limit to the width of the loom and the cloth.

Within a year of the introduction of Kay’s “Fly Shuttle”, weavers found they were using up yarn faster than they could buy it; they were trudging from door to door in each village, buying whatever quantities they could at whatever inflated price the home spinners cared to ask.

It was now the turn, If there was to be any real point in Kay’s invention, of the spinners. Some new, better method of spinning, of making yarn from the short fibres of wool and cotton, had to be invented. For generations, ever since it had been introduced from Italy in the fourteenth century, the spinning-wheel had been slowly twisting out its spindles of thread or yarn. Then one day James Hargreaves, a weaver of Standhill, near Blackburn in Lancashire, knocked over his wife’s spinning-wheel and was struck by the idea as it lay on its side, that it could, if required, turn a number of spindles, not just one, at the same time. He began to work out the details and in 1767 he patented this “Spinning Jenny”. “This was an immense step forward. Hargreaves made first a “Jenny” which would spin on to eight spindles at once, then sixteen. Soon he was able to show that a Spinning Jenny was worth “not just eight wives, but one hundred and twenty”, for this was the number of spindles in his largest machine.

But Jenny had one great fault: she could spin only the soft threads of which the crosswise “weft” was made; she was incapable of making the tight, strong thread for the lengthwise “warp”. Once again, a bottleneck. The weaver had to stop and wait for the old-fashioned spinning-wheel to produce the warp yarn. Yet the speeding up was enormous: of one hundred and twenty old-fashioned spinning-wheels, where sixty of these had been spinning thread for warp and the other sixty thread for weft, now all one hundred and twenty could devote their energies and their spindles to making the strong, firm warp, balanced by just one of Har-greaves’s Jennies.

Four years after the birth of Jenny, Richard Arkwright of Preston, still, be it noted, in Lancashire, home of the textile industry and particularly, thanks to these new inventions, of the new cotton industry, solved the problem. Like several other pioneers in the new industry of mechanical spinning and weaving, he had no connexion with either craft: he was a barber. His pleasant task, as a personable youth, was to roam the countryside buying the long hair of country girls, so much for blonde, so much for brown, so much for black. When he had filled his cases with the precious commodity, he took it to his employer’s shop in Bolton and together they made it into wigs for ladies and gentlemen of fashion. Somehow, during these wanderings, he was struck by the complaints of cloth workers about the faults of Hargreaves’s Jenny and he quietly put his mind to the problem. After all, he reasoned, human hair was not all that dissimilar to cotton.

Arkwright thought in a big way: he made a machine so vast no man could operate it. Yet, if that man were to provide himself with a water-wheel or even a horse, that was it, a horse, every man should have a horse, he could be assured of spinning yarn, strong enough for both weft and warp, far more rapidly than man had done before.

It was left to the shy, retiring Samuel Crompton to make a hybrid combining the best points of “Jenny” and the “horse” spinning machine which he christened his “Mule”. Crompton remembered how spinners, fearing the Hargreaves Jenny might throw them out of work (after all, it could do the work of one hundred and twenty men, even though another hundred and twenty were needed to make warp for it), had smashed the first Jenny. He wished no part in anything like this; he was a quiet, decent, Godfearing man, and so he hastily offered his machine to a manufacturer, He had spent years in its design and construction, dismantling it several times a week, hiding the pieces in the attic when he fancied he heard workers bearing down on him. Now, here it was, he was proud of it, and at the same time frightened.

The manufacturer took the machine away “to consider”, and promptly made a great many copies. Crompton received nothing for his idea, until many years later, when he was able to convince the Chancellor of the Exchequer, Spencer Perceval, that the nation was profiting hugely from his work. Perceval agreed, told him that he would press for a grant of £20,000. Almost immediately afterward Perceval was assassinated, and somewhat later Crompton was granted only £5,000. He accepted it graciously, the total reward of a man whose invention was the means of livelihood of a quarter of a million people.

Edmund Cartwright’s tale is much the same. He had been born in Nottinghamshire, in 1743, and though anxious to join the Navy had bowed to his parents’ wishes and taken Holy Orders, His life moved smoothly, unambitiously, on, in livings scattered about the countryside of Cheshire and Leicestershire, until he elected to take a summer holiday at Matlock, in 1784, when he was forty-one. Here he met a party of Manchester mill-owners, vociferously deploring the situation whereby spinning methods so outstripped weaving.

“Then”, said the Reverend Mr Cartwright, with a bright, ecclesiastical smile, “someone must invent a weaving machine.”
“Don’t be a fool Can’t be done.”
“Why, why I might even have a go myself-”
“Get back to your pulpit, Parson. Leave men’s work to men-”

Deeply offended, the parson set to work to make, within his vicarage, a weaving machine, a mechanical loom.

Eventually, with the help of a carpenter, he had it completed, but when he paid a visit to a mill to see how the existing looms functioned (at the time of his invention, Cartwright had never even seen a loom) he was disturbed to discover that the old-fashioned hand loom was faster, more efficient, than his own mechanical brainchild.

Undaunted, he modified his own, found it worked satisfactorily, and bought himself a small factory. Here his Automatic Loom ran happily day and night, driven at first by the exertions of a bull, then by a steam engine. Soon the Manchester mill-owners had beaten a path to its door. One of them installed a few looms as an experiment, and found that his weavers’ output was exactly doubled.

Instead of increasing wages or decreasing hours, the mill-owner simply halved the payment. Within a week of this decision, he was regretting it: his mill-hands burnt down the factory.

In some alarm, the Reverend Mr Cartwright closed down his own factory and fled to London. Here he devoted himself, without much success, to inventing gadgets for the textile industry. Eventually, in 1801, when he was fifty-eight, he was given, like Crompton before him, a grant by Parliament. He was more fortunate than Crompton: his grant amounted to £10,000, and he died in 1823, well off financially, proud of the fact that factories all over the world were now using his Automatic Loom.

Invention went on. The spinning inventions of Hargreaves, Arkwright and Crompton on the one hand, and the weaving inventions of Kay and Cartwright on the other, brought on the science of cloth-making more rapidly during the second half of the eighteenth century than in the previous thousand years. But none of these men could possibly have considered the power he was releasing, a power for evil as well as good. The Machine Age began with the Fly Shuttle and the Spinning Jenny, and it is still with us, but its first years were drenched in blood. With a Jenny supplanting a hundred and nineteen spinners out of a hundred and twenty, unemployment mounted and those that remained in work found, in this buyers’ market, that their labour was worth a great deal less. As this coincided with a rise in prices brought on by war, Lancashire, to name the most hard-hit area, was soon in the deepest distress.

The price of bread mounted steadily, yet the price for weaving twenty-four squares of cambric in Stockport fell from twenty-five shillings in 1802 to ten shillings in 1811. The Luddites, named after an apprentice who smashed his stocking frame in Leicester, were soon roaming the land smashing machinery. Eventually the riots died as workers began to see that the new machinery, though it might make a few jobs unnecessary in one part of industry, was opening up new ones elsewhere, and was also making cloth and clothing unbelievably cheap.

And so, with these not very complicated machines, designed to replace tedious manipulation, the Machine Age came to England, and the world. Its effects were widespread, for though some of the machines could be satisfactorily made of wood, the larger ones had to be of metal, to stand the strain, and now a metal industry had to he organized to keep pace with the work in textiles.

The Machine Age had come, and to stay.

Magna Carta


“Take away justice” proclaimed St Augustine, “and what are kingdoms but acts of robbery?”

It is fairly safe to say that had the saint been alive in England at the beginning of the thirteenth century he would have been assured of the truth of his pronouncement by every man in the country but one.

The Norman Conquest, a hundred and fifty years away in the past, had sunk into history, and though great developments in the realm of government had taken place in the intervening years (developments which by degrees had made justice available in theory to all but the most under-privileged), the last year of the old century had placed on the throne of England a man who, before the first decade of the new century had run its course, bade fair to undo all the good that had been done.

He was a tough, sallow, moody, energetic little man of five feet five inches. Born late in his parents’ lives, he was spoilt by both in childhood; they quarrelled over him, but found common ground in their doting on their precocious child.

He lacked the two essential qualities of a good ruler, self-discipline and balance. Unable to control himself, he was equally unable to discipline others. Unpredictable and ever changing in mood, no one could be sure how he would act from one hour to the next, and most therefore shied away from him.

He suffered, too, from a tremendous chip on his shoulder. Before he was born, his father, not expecting to have yet another son had divided up his not inconsiderable empire among his five older sons. There was nothing left for the sixth and youngest son, whom the father sometimes called Jehan sans terre, John Lackland.

The fact that, compared with his brothers, he possessed nothing, made him suspicious and greedy, and even after he attained the throne of England, John could not rid himself of the conviction that everyone was plotting to defraud him. He found it difficult to trust almost any man and to compensate he seemed deliberately to make opportunities for cheating all who came near him, and grabbing everything that came within his reach.

But for all these unpleasant traits of character, from early boyhood he displayed great charm. Far from being an asset this very charm proved to be one of his greatest liabilities, for neither his parents nor his generous elder brother, Richard I, could bring themselves to discipline him when he committed some of his worse lapses.

He was indeed a conglomeration of paradoxes. Suspicious, greedy, grasping, charming, genial, sensual, self-indulgent, open-handed, mean, the victim of mad rages which so contorted his body that while they lasted he was unrecognizable, he grew up completely without morals or any sense of responsibility. And yet there were times when he demonstrated that he possessed administrative abilities of the highest order, while his knowledge of the law made him one of the leading justiciars in the kingdom.

The reign of such a king could not avoid being fraught with troubles and difficulties, and almost from the start it became only too evident that the country was in for sad, disturbing and disturbed times.

Within three years of succeeding Richard in 1199, John had managed to lose two-thirds of his empire in France. By the end of three years more he had nothing left of his father’s great overseas possessions but the Channel Islands, a portion of Poitou, and the province of Aquitaine which had come to him from his mother. And all because he made mistake after mistake in dealing with the wily and determined King Philip Augustus of France whose one ambition was to chase the English out of France and unite the whole country under his crown.

Having lost the war in France, John then chose to pick a quarrel with one of the most powerful men in Europe and one of the most able statesmen to sit in the Chair of St Peter, Pope Innocent III. It began with the election of a successor to his old tutor, Hubert Walter, Archbishop of Canterbury. Anticipating the nomination of a royal candidate, some young monks of Canterbury elected one of their own number, and sent him to Rome to seek the Pope’s approval. In the meantime, the Chapter of Canterbury, frightened of incurring the terrible royal displeasure, elected John’s nominee, the Bishop of Norwich.

The Pope, on being requested by the Chapter to grant his approval, refused to give it, and declared both elections void. He also directed the monks of Canterbury to send delegates to Rome with powers to nominate and elect a new candidate. The monks obeyed, and as a result one of the greatest theologians of the day, Cardinal Stephen Langton, a Canon of York, then living in Rome, was elected Archbishop of Canterbury.

When news of the election reached him, John flew into one of his terrible rages. He sent his soldiers to Canterbury and drove the monks out of the kingdom. He would not accept as Archbishop a man of whom he knew nothing; but not only that, he claimed that one of his most sacred prerogatives had been taken from him. While he agreed that the Pope might refuse to approve a man whom he had nominated, the Pontiff had no right to require the monks of Canterbury to elect a candidate whom the Pope himself had put forward. He refused to allow Langton to take up his appointment.

For a year the Pope tried to argue with John, but at the end of that time, having made no progress, he excommunicated the king. The effect of this excommunication, which John himself appeared to ignore, was that nearly all the churches were closed, scarcely any services were held, and as a contemporary chronicler put it, “God and his angels slept.”

For five years this state of affairs lasted, and one of its consequences was that John made enemies of his own barons. By his actions he lost the confidence of almost all the great nobles, and attracted the bitter hatred of many.

His attitude and his actions towards his barons sprang from two causes. First, he blamed the barons for his losing the war with France, accusing them of reluctance to come to his aid when he was in dire need. Second, he was determined to increase the already tremendous power of the Crown. To this end, he embarked upon a course of doing all he could to weaken the financial position of the nobility. He mulcted them of as much wealth as he dare, and he was greatly daring, by imposing taxes, fines and confiscations, under which he seized gold and silver, jewels and precious stuffs, which he intended to hoard against the day when he would once more join battle with the King of France.

His two chief weapons in this campaign of despoilment were the levy called scutage and what were called “aids” demanded from the tenants-in-chief. Scutage is derived from the Latin word for a shield, and it was used to describe the sum of money which Henry I had allowed his barons to pay instead of providing the king with soldiers. The money so raised was originally intended to pay mercenaries to fight the king’s battles for him. Aids were requests made only under very special circumstances and John’s predecessors had called for them only in times of great emergency.

But besides scutage and aids, John also imposed two levies on the capital value of all personal and movable goods owned not only by the barons but by the merchants and burgesses.

Nor was this the total of his fortune-grabbing activities. When any of his tenants died without heirs and the estates came into his custody, by special taxes he stripped them of almost all their value; and there were other equally outrageous and unlawful impositions.

To administer his tax-gathering he employed mercenary captains as sheriffs and gave them judicial powers to enable them to extort money by whatever means they could devise. False accusations were made and fines imposed, writs were sold at exorbitant rates, and without regard to the nature of an offence the most crushing money penalties were exacted.

If God and His angels slept, justice was not only blind but had fallen into a deep trance. By the end of five years, not only had John amassed an immense fortune from the coffers of nobles and merchants, but had succeeded in denying justice to all. If a tax or a fine were imposed and the unfortunate man could not pay, he was cast into prison where he might be detained during the King’s Pleasure; and if the king’s or sheriff’s displeasure alighted on any man, he might be cast into prison without trial, and there be kept without any opportunity to defend himself.

These attacks by the king on purses, liberty and lives intimidated those very men and women on whose loyalty his throne depended; and it is one of the strangest features of these times that the great barons allowed themselves to be so mistreated for so long. “There was not one who did not obey the rod of the king,” an historian of the times tells us, but at the same time gives no clue as to why they suffered these royal assaults so passively.

There is little doubt, however, that the interdict under which the Pope had laid the king and country was in a large part responsible. It is difficult for us in an England of four hundred years of Protestant tradition to appreciate the reactions that being a spiritually outcast-nation led by an outcast king could have on minds which placed so much store on the triumph of Christendom that lives and fortunes were joyfully hazarded and hardships so readily undertaken to protect the Holy Places a thousand miles away.

In those days rough, lusty licentious men felt a genuine need for the consolations of religion and a Church. Never before in the memory of man had men been deprived of these consolations, and the first effect was a kind of numbness which more and more sapped the moral strength. But gradually the anaesthetic shock began to wear off, and realization of their plight became more real as it penetrated more into the consciousness.

The strain began to tell, not only on the people but on the mind of the king himself. He began to be afraid of what his people were thinking, and when in 1212 he gathered his armies to make an assault on the Welsh princes and learned that the barons were plotting to kill him, his nerve suddenly snapped. He dismissed the armies, and though he seized a hermit, Peter of Wakefield, who was going about proclaiming that the king would be dead by Ascension Day, he was too late to stop the story from spreading throughout the length and breadth of the country.

In the following year the Pope declared the throne of England forfeit, and the King of France appointed himself the Pope’s champion and assembled a fleet at Boulogne to carry an army to seize England. Though the barons and people would even now have responded to a call to keep the foreigners at bay, John feared what would happen if he brought the barons together, and seeing that there was only one way out he took it.

He suddenly declared himself penitent and ready to obey the Pope’s commands in all things. Thus he removed the threat of a French invasion. But this very threat had rallied the barons, and though it might no longer exist, their determination to put right the enormous injustices of the past decade and to put an end to tyrannical rule did not slacken. The lead was given by the barons of the north. Summoned to Portsmouth to join in an expedition to crush the rising power of France, they refused to obey. John crossed the Channel with what forces he could muster, and when in the following year he demanded scutage for the support of these forces, once more the northern barons refused his demand.

Heartened by this example, in the next year, on John’s return from France yet again a defeated king, his mercenary army dispersed, the eastern barons, seeing in John’s present weakness an opportunity not to be missed, joined cause with the northern barons. Under the guise of a pilgrimage, northern and eastern barons met at Bury St Edmunds, and there took an oath that they would withdraw their allegiance from the king unless he restored to them their “ancient and accustomed liberties”.

Deprived of any means to resist them physically, John still refused to listen to their arguments, demands and threats, when through Langton, now installed as Archbishop of Canterbury, his advisers made every attempt to persuade him. But the barons’ determination intensified, and in the spring of 1215 the northern and eastern lords joined forces near Stamford on the Great North Road, and marched on London where the mayor and citizens were waiting to open the gates to them.

John was at Windsor, and hearing that the barons of the southwest were on their way to join the coalition of the north and east, which left him entirely alone, he agreed to meet the barons in a meadow beside the Thames called Runnymede.

The meeting took place on 15 June, 1215, and there John was presented with a document which the barons had drawn up with the advice and approval of Langton, who had acted for the king in the negotiations.

In the circumstances, and taking into account all that they had suffered for so many years, the demands set out in the document were not excessive, but were, in fact, eminently reasonable and just. They did not aim at making revolutionary changes, but laid down the recognized and fundamental principles for the government of the realm in accordance with old-established law and custom.

The document claimed that neither in the Crown nor anywhere else did there lie any power or right to override the laws and customs or to change them without the common consent; and it asserted the right to resist in arms any attempt made to override or change them, even if the attempt was made by the king.

Having established this, it laid down certain basic principles of justice which were to be accorded to every man and woman in the realm. No man might be punished without a fair trial; punishment must be proportionate to the offence; and justice might not be denied or delayed, nor sold to any man. It reaffirmed certain feudal rights of lords over their vassals, and it claimed that demands beyond these rights might not be made without the sanction of the Great Council of the Realm, duly summoned according to recognized form. This clause became the basis of the doctrine that the Crown cannot impose additional taxation without the assent of Parliament.

In no position to refuse, John reluctantly gave his approval to the Magna Carta. Immediately copies were made and sent to all the sheriffs, who proclaimed it in the courts of every county, hundred, city, borough and market-town, so that all men should know what their rights were. Unhappily a section of the barons by their tactlessness and arrogance provoked John to attempt an early revenge. He plotted to reduce them to impotence and they resisted. At first the king was successful, but summoning the hated French to their aid, the barons fought back. As the war was reaching its climax, John caught dysentery, and during the night of 18 October, 1216, he died aged forty-eight.

Intended to restore their ancient liberties to a people which had suffered personally at the hands of a tyrant king who still sat on the throne, the Magna Carta in effect went much much further than that. It did restore the liberties, and those who had drawn it up had done their best to make certain that so long as the nation survived, those liberties could never again be put in peril. By it John declared: “We grant to all the freemen of our realm, from us and our heirs for ever all the under mentioned liberties to have and to hold for them as our heirs from us and their heirs.”

But it also established two extremely significant precedents. First, though government was exercised by the king it was to be based on the law and rooted in justice, or it was not to be accepted at all. The second was that which denied the king the right to impose taxes without the consent of the Great Council.

For seven and a half centuries now the rights and privileges laid down in Magna Carta have been firmly defended by the people of Britain, and they have become recognized the world over as the basis of democratic liberty.

 

Tusla Race Riot


The Tulsa race riot was a large-scale racially motivated conflict, May 31 – June 1st 1921, between the white and black communities of Tulsa, Oklahoma, in which the wealthiest African-American community in the United States, the Greenwood District also known as ‘The Negro Wall St’  was burned to the ground. Aerial fire bombing of black residential neighborhoods was reported. During the 16 hours of the assault, over 800 people were admitted to local hospitals with injuries, more than 6,000 Greenwood residents were arrested and detained at three local facilities: Convention Hall, now known as the Brady Theater, the Fairgrounds (then located about a mile northeast of Greenwood), and McNulty Park (a baseball stadium at Tenth Street and Elgin Avenue). An estimated 10,000 were left homeless, and 35 city blocks composed of 1,256 residences were destroyed by fire. The official count of the dead was 39, but estimates of black fatalities have been in the hundreds.

The events of the riot were omitted from local and state history; “The Tulsa race riot of 1921 was rarely mentioned in history books, classrooms or even in private. Blacks and whites alike grew into middle age unaware of what had taken place.”  In 1996, the state legislature commissioned a report, completed in 2001, to establish the historical record. It has approved some compensatory actions, such as scholarships for descendants of survivors, economic development of Greenwood, and a memorial park, dedicated in 2010, to the victims in Tulsa.

Background

The Tulsa race riot occurred in the racially and politically tense atmosphere of post-World War I (WWI) northeastern Oklahoma. The territory had received many settlers from the South who had been slaveholders before the American Civil War. In the early twentieth century, lynchings were not uncommon in Oklahoma, as part of a continuing effort by whites to maintain social dominance. Between the declaration of statehood on November 16, 1907, and the Tulsa race riot thirteen years later, thirty-one persons were lynched in Oklahoma; twenty-six were black and most were men. During the twenty years following the riot, the number of lynchings statewide fell to two.

The newly-created state legislature had passed racial segregation laws, commonly known as Jim Crow laws, as one of its first orders of business. Its 1907 constitution and laws had voter registration rules that effectively disfranchised most blacks; this also barred them from serving on juries or in local office, a situation that lasted until federal civil rights legislation was passed by the US Congress in the mid-1960s. Tulsa passed an ordinance on August 16, 1916 forbidding people of either black or white race from residing on any block where three-fourths or more of the residents were of the other race.. This made residential segregation mandatory in the city. Even though the U. S. Supreme Court declared the ordinance unconstitutional in the next year, the ordinance remained on the books.

In the social disruption following WWI, as cities tried to absorb veterans into the labor market, there was social tension and anti-black sentiment. In what became known as “Red Summer” of 1919, numerous industrial cities across the Midwest and North had severe race riots, in which whites killed numerous blacks and thousands of others were left homeless when property was destroyed, as in Chicago, Omaha, Baltimore, Washington, DC, and Philadelphia. Empowered by service in WWI, in cities such as Chicago, blacks fought back.

Northeastern Oklahoma had an economic slump that put men out of work. At this time, the Ku Klux Klan was growing in urban chapters across the Midwest; it made its first major appearance in Oklahoma later that year on August 12, 1921, less than three months after the riot. The historian Charles Alexander estimated that by the end of 1921, Tulsa had 3,200 residents in the Klan.

The traditionally black district of Greenwood in Tulsa had a commercial district so prosperous it was known as “the Negro Wall Street” (now commonly referred to as “the Black Wall Street”). Blacks had created their own businesses and services within the racially segregated enclave, including several groceries, two independent newspapers, two movie theaters, nightclubs, and numerous churches. Black doctors, dentists, lawyers and clergy served the community. Because of residential segregation, most classes lived together in Greenwood. They selected their own leaders, and there was capital formation within the community. In the surrounding areas of northeastern Oklahoma, blacks also enjoyed relative prosperity and participated in the oil boom.

Monday, May 30, 1921 – Memorial Day

Encounter in the elevator

Sometime around or after 4 p.m. Dick Rowland, a nineteen-year-old black shoeshiner employed at a Main Street shine parlor, entered the only elevator of the nearby Drexel Building, at 319 South Main Street, to use the top floor restroom, which was restricted to blacks. He encountered Sarah Page, the 17-year-old white elevator operator who was on duty. The two likely knew each other at least by sight, as this building was the only one nearby with a washroom which Rowland had express permission to use, and the elevator operated by Page was the only one in the building. A clerk at Renberg’s, a clothing store located on the first floor of the Drexel, heard what sounded like a woman’s scream and saw a young black man rushing from the building. The clerk went to the elevator and found Page in what he said was a distraught state. Thinking she had been assaulted, he summoned the authorities.

The official commission report notes that it was unusual for both Rowland and Page to be working downtown on Memorial Day, when most stores and businesses were closed. It suggests that Rowland had a simple accident, such as tripping and steadying himself against the girl, or perhaps they were lovers and had a quarrel.

Whether – and to what extent — Dick Rowland and Sarah Page knew each other has long been a matter of speculation. It seems reasonable that they would have least been able to recognize each other on sight, as Rowland would have regularly ridden in Page’s elevator on his way to and from the restroom. Others, however, have speculated that the pair might have been lovers — a dangerous and potentially deadly taboo, but not an impossibility… Whether they knew each other or not, it is clear that both Dick Rowland and Sarah Page were downtown on Monday, May 30, 1921 — although this, too, is cloaked in some mystery. On Memorial Day, most — but not all — stores and businesses in Tulsa were closed. Yet, both Rowland and Page were apparently working that day…

What happened next is anyone’s guess. After the riot, the most common explanation was that Dick Rowland tripped as he got onto the elevator and, as he tried to catch his fall, he grabbed onto the arm of Sarah Page, who then screamed. It also has been suggested that Rowland and Page had a lovers’ quarrel. However, it simply is unclear what happened. Yet, in the days and years that followed, everyone who knew Dick Rowland agreed on one thing: that he would never have been capable of rape.

A brief investigation

Although the police likely questioned Page, no written account of her statement has surfaced. Whatever conversation transpired between Page and the police, it is generally accepted that they determined what happened between the two teenagers was something less than an assault. The authorities conducted a rather low-key investigation rather than launching a man-hunt for her alleged assailant.

Regardless of whether assault had occurred, Rowland had reason to be fearful as such an accusation could put him at risk from racists among white men. Upon realizing the gravity of the situation, Rowland fled to his mother’s house in the Greenwood neighborhood.

Tuesday, May 31, 1921

Suspect arrested

The morning after the incident, Detective Henry Carmichael and Henry C. Pack, a black patrolman, located Rowland on Greenwood Avenue and detained him. Pack was one of a handful of blacks among the city’s approximately 78-man police force. Rowland was initially taken to the Tulsa city jail at First and Main. Late that day, Police Commissioner J. M. Adkisson said he had received an anonymous telephone call threatening Rowland’s life. He then ordered Rowland transferred to the more secure jail on the top floor of the Tulsa County Courthouse.

Word quickly spread in Tulsa’s legal circles. As patrons of the shine shop where Rowland worked, many attorneys knew him. Several were heard defending him in personal conversations with one another. One of the men said, “Why I know that boy, and have known him a good while. That’s not in him.”

Newspaper coverage

The Tulsa Tribune, one of two white-owned papers published in Tulsa, broke the story in that afternoon’s edition with the headline: “Nab Negro for Attacking Girl In an Elevator”, describing the alleged incident. In the same edition, the paper had an editorial warning of a potential lynching of Rowland. The editorial, titled “To Lynch Negro Tonight”, was said to have reported whites assembling that evening to lynch the teenage Rowland. The paper was known at the time to have a “sensationalist” style of news writing. It is unclear if the paper had a source for the possible lynching.

Several years later, researchers discovered that the editorial in question was missing, apparently having been removed from the Tribune’s archives, as well as the ‘Oklahoma Edition’ of the Tribune in the state archives. No known copies of the editorial exist today.

Stand-off at the courthouse

The afternoon edition of the Tribune hit the streets shortly after 3 p.m., and soon news of the potential lynching spread. By 4 o’clock, the local authorities were on alert. White people began congregating at and near the Tulsa County Courthouse. Many were simply spectators curious about the rumors while others were incensed by the alleged incident at the Drexel building and were seeking answers. Still others were looking to participate in or at least show their support of the lynching of the black youth being accused of an attack against a young white woman.

By sunset at 7:34 p.m., the several hundred whites assembled outside the courthouse appeared to have the makings of a lynch mob. Willard M. McCullough, the newly elected sheriff of Tulsa County, was determined to avoid events such as the 1920 lynching of Roy Belton in Tulsa, which occurred during the term of his predecessor. The sheriff took steps to ensure the safety of Rowland. McCullough organized his deputies into a defensive formation around Rowland, who was terrified. The sheriff positioned six of his men, armed with rifles and shotguns, on the roof of the courthouse. He disabled the building’s elevator, and had his remaining men barricade themselves at the top of the stairs with orders to shoot any intruders on sight. The sheriff went outside and tried to talk the crowd into going home, but to no avail.

About 8:20 p.m., three white men entered the courthouse, demanding that Rowland be turned over to them. Although vastly outnumbered by the growing crowd out on the street, Sheriff McCullough was determined to prevent another lynching and turned the men away.

An offer of help

A few blocks away on Greenwood Avenue, members of the black community were gathering to discuss the situation at the courthouse. Given the recent lynching of Roy Belton, a white man, they believed that Rowland was greatly at risk of meeting a similar fate. The community was determined to prevent the lynching of another young black man, but divided about the tactics to be used. Young, militant WWI veterans were preparing for a battle by collecting guns and ammunition. Older, more prosperous men feared a destructive confrontation that likely would cost them dearly. O. W. Gurley walked to the courthouse, wherethe sheriff talked with him and assured that there would be no lynching. Returning to Greenwood, Gurley tried to calm the militants, but failed. About 9 p.m., a group of approximately 25 black men, armed with rifles and shotguns, decided to go to the courthouse and support the sheriff and his deputies to defend Rowland from the mob. Assuring them that Rowland was safe, the sheriff encouraged them to return home.

Taking up arms

Having seen the armed blacks, some of the more than 1,000 whites at the courthouse went home for their own guns. Others headed for the National Guard armory at Sixth Street and Norfolk Avenue, where they planned to get guns and ammunition. The armory contained a supply of small arms arms and ammunition. Major James Bell of the 180th Infantry, had already learned of the mounting situation downtown and to the possibility of a break-in, took appropriate measures to prevent this. He called the commanders of the three National Guard units in Tulsa, who ordered all the Guard members to put on their uniforms and report quickly to the armory. When a group of whites arrived and began pulling at the grating over a window, Bell went outside to confront crowd of 300-400 men. Bell told them that the Guard mmbers inside were armed and prepared to shoot anyone who tried to enter. After this show of force, the crowd withdrew from the armory.

At the courthouse, the crowd had swelled to nearly 2000, many of them now armed. Several local leaders, including judges and clergy, tried to dissuade mob action. The chief of police, John A. Gustafson, later claimed that he tried to talk the crowd into going home.

Anxiety on Greenwood Avenue was rising. The black community was worried about the safety of Rowland. Small groups of armed black men began to venture toward the courthouse in automobiles, partly for reconnaissance, and to demonstrate they were prepared to take necessary action to protect Rowland.

Many white men interpreted these actions as a ‘Negro uprising’ and became concerned. Eyewitnesses reported gunshots, presumably fired into the air, increasing in frequency as the violent hours drew near.

A second offer

In Greenwood, rumors began to fly—in particular, a false report that whites were storming the courthouse. Shortly after 10:00 p.m., a second, larger group of approximately seventy-five armed black men decided to go to the courthouse. They offered their support to the sheriff, who declined their help.

According to witnesses, a white man is alleged to have told one of the armed black men to surrender his pistol. The man refused, and fired a shot. That first shot may have been accidental, or meant as a warning shot; it was a catalyst for an exchange of gunfire.

The riot

The gunshots triggered an almost immediate response by the white men, many of whom returned fire on the blacks, who continued firing back at the whites. The first “battle” was said to last a few seconds or so, but took a toll, as several white and black lay dead or dying in the street. The black contingent retreated toward Greenwood. A rolling gunfight occurred.

The armed white mob pursued the black group toward Greenwood, with many stopping to loot local stores for additional weapons and ammunition. Along the way innocent bystanders, many of whom were getting out of a movie theater, were caught off guard by the mob and began fleeing. Panic set in as the mob began firing on any blacks in the crowd. The mob shot and killed at least one white man in the confusion.

At around 11 p.m., members of the local National Guard unit began to assemble at the armory to organize a plan to subdue the rioters. Several groups were deployed downtown to set up guard at the courthouse, police station, and other public facilities. Members of the local chapter of the American Legion joined in on patrols of the streets. The forces appeared to have been deployed to protect the white districts adjacent to Greenwood. This manner of deployment led to the National Guard being set in apparent opposition to the black community. The National Guard began rounding up blacks who had not returned to Greenwood and taking them to the armory for detention.

As news traveled among Greenwood residents in the early morning hours, many began to take up arms in defense of their community, while others began a mass exodus from the city. Throughout the night both sides continued fighting, sometimes only sporadically.

Many prominent Tulsa whites also participated in the riot, including Tulsa founder and KKK member W. Tate Brady who participated in the riot as a night watchman. He reported seeing “five dead negroes,” including one man who was dragged behind a car by a noose around his neck.

Wednesday, June 1, 1921

Renewed efforts

By 10 P. M., about 1,500 white men, some of whom were armed, gathered at the intersection of Sixth and Boulder, adjacent to the courthouse. Ten minutes later, about seventy-five armed blacks pushed through the crowd, where they confronted Sheriff McCullough and Deputy Sheriff Cleaver. The sheriff assured them that Rowland was safe inside, warned them that his men inside would shoot anyone who tried to enter the building, and to go home before someone got hurt. However, one of the white men tried to disarm one of the black men. During their scuffle, the gun discharged. A gunfight ensured as the black men fled north toward the Greenwood area.

At around midnight, white rioters again assembled outside the courthouse, this time in smaller but more determined numbers. Cries rang out in support of a lynching. They attempted to storm the building, but were turned away and dispersed by the sheriff and his deputies.

Throughout the early morning hours, groups of armed whites and blacks squared off in gunfights. At this point the fighting was concentrated along sections of the Frisco tracks, a dividing line between the black and white commercial districts. At some point, passengers on an incoming train were forced to take cover as they had arrived in the midst of crossfire, with the train taking hits on both sides.

Small groups of whites made brief forays by car into Greenwood, indiscriminately firing into businesses and residences.

Fires begin

At around 1 a.m., the white mob began setting fires, mainly to businesses on commercial Archer Street at the edge of the Greenwood district. As crews from the Tulsa Fire Department arrived to put out fires, the white mob turned them away at gunpoint. By 4 a.m., an estimated two-dozen black-owned businesses had been set ablaze.

Daybreak

Upon the 5 a.m. sunrise, reportedly a train whistle was heard. Many believed this to be a signal for the rioters to launch an all-out assault on Greenwood. Crowds of rioters poured from places of shelter, on foot and by car, into the streets of the black community.

Overwhelmed by the sheer number of white men, more blacks retreated north on Greenwood Avenue to the edge of town. Chaos ensued as terrified residents fled for their lives. The rioters shot indiscriminately, and killed many residents along the way.

Attack by air

Numerous accounts described airplanes carrying white assailants firing rifles and dropping firebombs on buildings, homes, and fleeing families. The planes, six biplane two-seater trainers left over from World War I, were dispatched from the nearby Curtiss-Southwest Field (now defunct) outside of Tulsa. White law enforcement officials later claimed the planes were to provide reconnaissance and protect whites against what they described as a “Negro uprising.” But, eyewitness accounts and testimony from the survivors confirmed that on the morning of June 1, the planes dropped incendiary bombs and fired rifles at black residents on the ground.

Several groups of blacks attempted to organize a defense, but they were overwhelmed by the number of armed whites. Many blacks surrendered. Others returned fire, and ultimately lost their lives. As the fires spread northward through Greenwood, countless black families continued to flee. Many were estimated to have died when trapped by the flames.

The other whites

Some whites and Hispanics in neighborhoods adjacent to Greenwood took up arms in support of their black neighbors, but they were outnumbered. As unrest spread to other parts of the city, many middle class white families who employed blacks in their homes as live-in cooks and servants were accosted by white rioters. They demanded that families turn over their employees to be taken to detention centers around the city. Many white families complied, and those who refused were subjected to attacks and vandalism in turn.

State troops arrive

Oklahoma National Guard Adjutant General Charles Barrett with 109 troops arrived from Oklahoma City by special train about 9:15 a.m. He could not legally act until he had contacted all the appropriate local authorities including the mayor, the sheriff and the police chief. Meanwhile his troops paused to eat breakfast. Barrett also summoned reinforcements from several other Oklahoma cities. By this time, most of the surviving black citizens had either fled the city or were in custody at the various detention centers. The troops declared martial law at 11:49 A.M., and by noon had managed to suppress most of the remaining violence.

 Aftermath

Casualties

Official counts put the number of dead at 39: 26 black, 13 white. Maurice Willows, an American Red Cross social worker, reported that up to 300 blacks were killed. Of the some 800 people admitted to local hospitals for injuries, the majority are believed to have been white, as both black hospitals had been burned in the rioting. Additionally, even if the white hospitals would have admitted blacks because of the riot, injured blacks had little means to get to these hospitals, located across the city.

Several blacks were known to have died while in the internment centers. While most of the deaths are thought to have been accurately recorded, no records have been found as to how many detainees were treated for injuries and survived. These numbers could reasonably have been more than a thousand, perhaps several thousand.

A grand jury in Tulsa ruled that Police Chief John Gustafson was responsible for the riot because he neglected his duty and removed him from office. In a subsequent trial, he was found guilty of failing to taker proper precautions for protecting life and property and for conspiring to free automobile thieves and collect rewards. However, the former chief never served time in prison. Instead, he returned to his private detective practice.

Dick Rowland remained safe in the county jail until the next morning, when he was taken out of town in secrecy. All charges were dropped. He never returned to Tulsa.

Reconciliation

In 1996, following increased attention to the riot because of the 75th anniversary of the event, the state legislature authorized the Tulsa Race Riot Commission, to study and prepare a “historical account” of the riot. The study “enjoyed strong support from members of both political parties and all political persuasions.” The Commission delivered its report on February 21, 2001.

The report recommended actions for substantial restitution; in order of priority:

1.      Direct payment of reparations to survivors of the 1921 Tulsa race riot;

2.      Direct payment of reparations to descendants of the survivors of the Tulsa race riot;

3.      A scholarship fund available to students affected by the Tulsa race riot;

4.      Establishment of an economic development enterprise zone in the historic area of the Greenwood district; and

5.      A memorial for the reburial of the remains of the victims of the Tulsa race riot.

The Tulsa Reparations Coalition, sponsored by the Center for Racial Justice, Inc., was formed on April 7, 2001 to obtain restitution for the damages suffered by Tulsa’s Black community, as recommended by the Oklahoma Commission.

In June 2001, the Oklahoma state legislature passed the “1921 Tulsa Race Riot Reconciliation Act.” While falling short of the Commission’s recommendations, it provided for the following:

  • More than 300 college scholarships for descendants of Greenwood residents;
  • Creation of a memorial to those who died in the riot, which was dedicated on October 27, 2010; and
  • Economic development in Greenwood.

The government has made limited attempts to find suspected mass graves used to bury the unknown numbers of black dead. The Commission reported that they were not authorized to do the necessary archaeological work to verify the claims.

Five elderly survivors of the riot, led by a legal team including Johnnie Cochran and Charles Ogletree, filed suit against the city of Tulsa and the state of Oklahoma (Alexander, et al., v. Oklahoma, et al.) in February 2003, based on the findings of the 2001 report. Ogletree said the state and city should compensate the victims and their families “to honor their admitted obligations as detailed in the commission’s report.” The plaintiffs did not seek reparations as such; rather, they asked for the establishment of educational and health-care resources for current residents of Greenwood. The federal district and appellate courts dismissed the suit, citing the statute of limitations on the 80-year-old case, and the US Supreme Court refused to hear the appeal. In April 2007, Ogletree appealed to the US Congress to pass a bill extending the statute of limitations for the case.