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Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies
Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/spiritual-practice-and-mindfulness
Just Awakening: Yogācāra Social Philosophy in Modern China (Columbia University Press, 2025) uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams. Jessica Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures. Jessica X. Zu is assistant professor of religion and East Asian languages and cultures at the University of Southern California, Dornsife. She received her Ph.D. in Religion from Princeton University in 2020, and her Ph.D. in Physics from the Pennsylvania State University in 2003. She is an intellectual historian and a scholar of Buddhist philosophy. Her research uncovers surprising ways that ancient Buddhist processual philosophy was reinvented by marginalized groups to seek justice, build community, and change the world.
It's Casual Friday! Sam & Emma speak with Jeet Heer, national affairs correspondent for The Nation, to discuss the upcoming stories to watch in 2025. First, Sam and Emma run through updates on the House vote over the GOP Speakership, Trump's transition team, Biden's blocking of the Nippon Steel's takeover of US Steel, GOP judges killing Net Neutrality, the identities behind the attacks in New Orleans and Las Vegas, California captive audience ban, Bird Flu, SEIU action, and Social Security retirement age requirements, before expanding on today's big Speakership vote as Mike Johnson begins to feel the heat. Jeet Heer then joins, diving right into today's ongoing fight over the Speakership, unpacking why, despite all the groveling, the GOP is likely to stand firm in line, just as they do with Trump. Next, Heer, Sam, and Emma parse thoroughly through the OTHER ongoing fight amid the GOP over the validity of H-1B Visas, a work visa for immigrants that puts their rights and wellbeing entirely in the hands of the corporation that employs them, unpacking the pro-H-1B (let's exploit immigrants) and anti-H-1B (no, we hate immigrants!) arguments on the right, before diving deeper into a genuine leftist critique of how these visa's work to lower rights for both workers and immigrants writ large, and the right's desire to use them as a part of their Social Darwinist vision. Jeet also expands on the failing tactic among progressive Democrats to work within the DNC power structure, tackling the potential for a new progressive movement to build up power in the House and Senate outside of the party infrastructure, and the growing possibility of said movement as we enter an era of seemingly anti-system electorate, also responding to some pushback about the mutual-exclusion of being a party outsider while still working with the party, before wrapping up with a brief conversation on Jordan Peterson, Pierre Poilievre, and the state of Canadian politics. And in the Fun Half: Sam and Emma parse through the ongoing discourse from the GOP over H-B1 visas, as the embrace of the exploitation of immigrants comes in conflict with the rejection of those immigrants themselves, with Charlie Kirk's crew helping to add some “DEI” dog-whistling into the mix. They also watch Mike Johnson sulk his way out of Congress until his ultimate victory in the speakership vote, and Sam walks the audience through the absurdities of Social Security's income cap, plus, your calls and IMs! Become a member at JoinTheMajorityReport.com: https://fans.fm/majority/join Follow us on TikTok here!: https://www.tiktok.com/@majorityreportfm Check us out on Twitch here!: https://www.twitch.tv/themajorityreport Find our Rumble stream here!: https://rumble.com/user/majorityreport Check out our alt YouTube channel here!: https://www.youtube.com/majorityreportlive Join Sam on the Nation Magazine Cruise! 7 days in December 2024!!: https://nationcruise.com/mr/ Check out StrikeAid here!; https://strikeaid.com/ Gift a Majority Report subscription here: https://fans.fm/majority/gift Subscribe to the ESVN YouTube channel here: https://www.youtube.com/esvnshow Subscribe to the AMQuickie newsletter here: https://am-quickie.ghost.io/ Join the Majority Report Discord! http://majoritydiscord.com/ Get all your MR merch at our store: https://shop.majorityreportradio.com/ Get the free Majority Report App!: http://majority.fm/app Go to https://JustCoffee.coop and use coupon code majority to get 20% off your purchase! Check out today's sponsors: Factor: Eat smart with Factor. Get started at https://factormeals.com/majority50off and use code majority50off to get 50% off your first box plus free shipping. That's code majority50off at https://factormeals/majority50off to get 50% off plus free shipping on your first box. Ridge Wallet: If you're tired of bulky wallets like I was, I highly recommend giving Ridge a try. It's truly changed the way I carry my essentials. Go to https://ridge.com/majority and use code MAJORITY for 10% off! Thanks Ridge for sponsoring this episode. Sunset Lake CBD: Sunsetlakecbd is a majority employee owned farm in Vermont, producing 100% pesticide free CBD products. Use code Leftisbest and get 20% off at http://www.sunsetlakecbd.com. Follow the Majority Report crew on Twitter: @SamSeder @EmmaVigeland @MattLech @BradKAlsop Check out Matt's show, Left Reckoning, on Youtube, and subscribe on Patreon! https://www.patreon.com/leftreckoning Check out Matt Binder's YouTube channel: https://www.youtube.com/mattbinder Subscribe to Brandon's show The Discourse on Patreon! https://www.patreon.com/ExpandTheDiscourse Check out Ava Raiza's music here! https://avaraiza.bandcamp.com/ The Majority Report with Sam Seder - https://majorityreportradio.com/
On today's ID the Future, hear a Nigerian voice-actor reading from the opening pages of Nigerian scholar Olufemi Oluniyi's new book, Darwin Comes to Africa. In this section from the preface, Oluniyi explores the relationship of Darwinism to Social Darwinism, and some of the ways Social Darwinism fueled and justified horrific ideas and actions among European thinkers and colonizers. Oluniyi tells the story of Russian scientist Ilya Ivanovich Ivanov, who, guided by Social Darwinist thinking, “sought to produce a race of super-soldiers for Stalin's army by impregnating French Guinea women with the sperm of a dead chimpanzee—black African women, mind you, who were presumed to be less highly evolved and thus closer to chimpanzees than were white European women.” As Oluniyi Read More › Source
No one likes funerals, but when FISTS are involved? Sign us the fuck up! This week, friend of the show Roy joins us all the way from the Cloud Recesses for Chapter 3: Funeral of Fists. This week we're talking about Shimano's ASMR shaving experience, Nishikiyama's villainous hobbies, and Kazama's secret son. Also, Jordan introduces a brand new, terrible segment that you won't want to miss! Thank you for lending your vocal talents, Nicholas Cage-san! Jordan's Twitter: https://twitter.com/BradypusRex Argyle's Twitter: https://twitter.com/Argyle_Funk Roy's Twitter: https://twitter.com/SemperFunny Podcasting is Forbidden in the Cloud Recesses: https://noisespace.xyz/category/cloud-recesses/ Podcast Ga Gotoku Discord: https://discord.gg/ztT5jCP
As a graduate student, I spent quite a bit of time explaining to people how we needed to pay much more attention to the history of World War One in the East. What I didn’t realize is that we needed to see the war as it appeared from Istanbul just as much or more as we needed to see it from Vienna, Warsaw or Budapest. Hans-Lukas Kieser has played a critical role in beginning to flesh out our understanding of the war from an Ottoman perspective. His new political biography Talaat Pasha: Father of Modern Turkey, Architect of Genocide (Princeton University Press, 2018) greatly expands our sense of Talaat’s world view and his effort to his vision into place. Kieser highlights the evolution in Talaat’s imagined future in the period before the war, his attempt to use violence to achieve this vision, and the legacy this left for Turkish politics and ideas. Naturally, the Armenian genocide forms a core part of Kieser’s book. But Kieser sets this genocide into context, explaining the connections between foreign and domestic policy. He argues convincingly that Talaat’s militaristic policies toward surrounding countries are part of a greater whole, in which ethnic cleansing within the Ottoman Empire complemented territorial expansion in the Caucuses. And he argues that Talaat, by abandoning constitutionalism to embrace one-party authoritarian rule and a Social-Darwinist nationalism, set the stage for Mustafa Kemal Ataturk. Kelly McFall is Professor of History and Director of the Honors Program at Newman University. He’s the author of four modules in the Reacting to the Past series, including The Needs of Others: Human Rights, International Organizations and Intervention in Rwanda, 1994. Learn more about your ad choices. Visit megaphone.fm/adchoices
As a graduate student, I spent quite a bit of time explaining to people how we needed to pay much more attention to the history of World War One in the East. What I didn’t realize is that we needed to see the war as it appeared from Istanbul just as much or more as we needed to see it from Vienna, Warsaw or Budapest. Hans-Lukas Kieser has played a critical role in beginning to flesh out our understanding of the war from an Ottoman perspective. His new political biography Talaat Pasha: Father of Modern Turkey, Architect of Genocide (Princeton University Press, 2018) greatly expands our sense of Talaat’s world view and his effort to his vision into place. Kieser highlights the evolution in Talaat’s imagined future in the period before the war, his attempt to use violence to achieve this vision, and the legacy this left for Turkish politics and ideas. Naturally, the Armenian genocide forms a core part of Kieser’s book. But Kieser sets this genocide into context, explaining the connections between foreign and domestic policy. He argues convincingly that Talaat’s militaristic policies toward surrounding countries are part of a greater whole, in which ethnic cleansing within the Ottoman Empire complemented territorial expansion in the Caucuses. And he argues that Talaat, by abandoning constitutionalism to embrace one-party authoritarian rule and a Social-Darwinist nationalism, set the stage for Mustafa Kemal Ataturk. Kelly McFall is Professor of History and Director of the Honors Program at Newman University. He’s the author of four modules in the Reacting to the Past series, including The Needs of Others: Human Rights, International Organizations and Intervention in Rwanda, 1994. Learn more about your ad choices. Visit megaphone.fm/adchoices
As a graduate student, I spent quite a bit of time explaining to people how we needed to pay much more attention to the history of World War One in the East. What I didn’t realize is that we needed to see the war as it appeared from Istanbul just as much or more as we needed to see it from Vienna, Warsaw or Budapest. Hans-Lukas Kieser has played a critical role in beginning to flesh out our understanding of the war from an Ottoman perspective. His new political biography Talaat Pasha: Father of Modern Turkey, Architect of Genocide (Princeton University Press, 2018) greatly expands our sense of Talaat’s world view and his effort to his vision into place. Kieser highlights the evolution in Talaat’s imagined future in the period before the war, his attempt to use violence to achieve this vision, and the legacy this left for Turkish politics and ideas. Naturally, the Armenian genocide forms a core part of Kieser’s book. But Kieser sets this genocide into context, explaining the connections between foreign and domestic policy. He argues convincingly that Talaat’s militaristic policies toward surrounding countries are part of a greater whole, in which ethnic cleansing within the Ottoman Empire complemented territorial expansion in the Caucuses. And he argues that Talaat, by abandoning constitutionalism to embrace one-party authoritarian rule and a Social-Darwinist nationalism, set the stage for Mustafa Kemal Ataturk. Kelly McFall is Professor of History and Director of the Honors Program at Newman University. He’s the author of four modules in the Reacting to the Past series, including The Needs of Others: Human Rights, International Organizations and Intervention in Rwanda, 1994. Learn more about your ad choices. Visit megaphone.fm/adchoices
As a graduate student, I spent quite a bit of time explaining to people how we needed to pay much more attention to the history of World War One in the East. What I didn’t realize is that we needed to see the war as it appeared from Istanbul just as much or more as we needed to see it from Vienna, Warsaw or Budapest. Hans-Lukas Kieser has played a critical role in beginning to flesh out our understanding of the war from an Ottoman perspective. His new political biography Talaat Pasha: Father of Modern Turkey, Architect of Genocide (Princeton University Press, 2018) greatly expands our sense of Talaat’s world view and his effort to his vision into place. Kieser highlights the evolution in Talaat’s imagined future in the period before the war, his attempt to use violence to achieve this vision, and the legacy this left for Turkish politics and ideas. Naturally, the Armenian genocide forms a core part of Kieser’s book. But Kieser sets this genocide into context, explaining the connections between foreign and domestic policy. He argues convincingly that Talaat’s militaristic policies toward surrounding countries are part of a greater whole, in which ethnic cleansing within the Ottoman Empire complemented territorial expansion in the Caucuses. And he argues that Talaat, by abandoning constitutionalism to embrace one-party authoritarian rule and a Social-Darwinist nationalism, set the stage for Mustafa Kemal Ataturk. Kelly McFall is Professor of History and Director of the Honors Program at Newman University. He’s the author of four modules in the Reacting to the Past series, including The Needs of Others: Human Rights, International Organizations and Intervention in Rwanda, 1994. Learn more about your ad choices. Visit megaphone.fm/adchoices
As a graduate student, I spent quite a bit of time explaining to people how we needed to pay much more attention to the history of World War One in the East. What I didn’t realize is that we needed to see the war as it appeared from Istanbul just as much or more as we needed to see it from Vienna, Warsaw or Budapest. Hans-Lukas Kieser has played a critical role in beginning to flesh out our understanding of the war from an Ottoman perspective. His new political biography Talaat Pasha: Father of Modern Turkey, Architect of Genocide (Princeton University Press, 2018) greatly expands our sense of Talaat’s world view and his effort to his vision into place. Kieser highlights the evolution in Talaat’s imagined future in the period before the war, his attempt to use violence to achieve this vision, and the legacy this left for Turkish politics and ideas. Naturally, the Armenian genocide forms a core part of Kieser’s book. But Kieser sets this genocide into context, explaining the connections between foreign and domestic policy. He argues convincingly that Talaat’s militaristic policies toward surrounding countries are part of a greater whole, in which ethnic cleansing within the Ottoman Empire complemented territorial expansion in the Caucuses. And he argues that Talaat, by abandoning constitutionalism to embrace one-party authoritarian rule and a Social-Darwinist nationalism, set the stage for Mustafa Kemal Ataturk. Kelly McFall is Professor of History and Director of the Honors Program at Newman University. He’s the author of four modules in the Reacting to the Past series, including The Needs of Others: Human Rights, International Organizations and Intervention in Rwanda, 1994. Learn more about your ad choices. Visit megaphone.fm/adchoices
Welcome back to The Emancipation Podcast Station - the place to hear about history researched and retold through the eyes of Middle school and HS students. Last time on the show… Today we discuss the causes of the Civil War. Let’s dive in. Introduction to the Gilded Age Why was it called the Gilded Age? And Who coined the term. Hunter- The gilded age in American was the late 19th century, from 1870 to about 1900. The name of this point in time was used in the early 20th century, and was derived from writer Mark Twain’s 1873 novel the Gilded Age: A Tale Of Today, which started an era of social problems covered by a thin gold gilding. Skylar - The Gilded Age began in 1865 and Ended in 1898. The gilded age was a time where everyone was focused on the development of the United states, mainly industrial type things. The Gilded age didn’t mean the golden age but more of a cover, like everything is perfect but really it’s not. Ricky-Ricky-The Gilded Age was an age in the 1870s to the early 1900s it was a time of economic growth for American citizens and non-immigrants. In wages Rose from $380 from 1880 to $564 in 1890, a gain of 48%. The widespread industrialization led to a real wage growth of 60% in between 1860 and 1890. - Blake (gabe)- The Gilded age was a time period in which hard times fell on the american and immigrant people. Gabe - The Gilded age was a time where americans economy went good and bad in a way because industry grew but money not so much. - Ethan - The Gilded Age was the time that America began to revolutionize their industrial world. Mark Twain coined the term “Gilded Age” which meant the time seemed pretty good but was truly miserable. Someone who profited from the Gilded Age was John D. Rockefeller, who was the founder of oil. Oil was just 1 of the “titans of industry” which were steel, banking, and oil. The miserable part would probably be that they got their money mostly through corruption. Ben- And with every urban explosion there were poor people, in apartments without heating or even light, it was 5 cents a night, which doesn’t sound like much, but they were poor and money was different then it is now. They had to fit as many people as possible to get the most out of the room too. The Gilded Age and the Second Industrial Revolution Name one invention that came out of the Second Industrial Revolution. Hunter- The Second Industrial Revolution, also known as the Technological Revolution, was a time of quick industrialization in the last third of the 19th century, and the beginning of the 20th. Some of the inventions are of the following the swiss army knife, barbed wire, dynamite, and the motorcycle. Oh and some of my personal favorites are the Maxim Machine Gun, and the colt .45 M-1911. Skylar - The Second Industrial Revolution went on in the same time as the Gilded Age. This was time for mass production of things, as well as communicating about business tractions, materials, all that weren’t existing before. The Bessemer Process was a big deal in this time, it made steel easy and quicker to produce, so trains became more of a option for transporting things before. During this time the US had more railroads than all of Europe combined. Ricky- As everyone said the Second Industrial Revolution was basically a time when a bunch of new inventions were made that revolutionized the industrial system like as Skylar said it made steel a lot easier to produce creating easier ways to create a railroad system. A lot of inventions like petroleum gas, electrification was a big thing, Machine Tools like drills and saws, chemical tools like ammonia, and chlorine, rubber, bicycles, the invention of automobiles, some fertilizers, telephones, and a lot of scientific knowledge, as well as the making of new weapons as Hunter said like the Colt 45 M119 pistol, the Thompson submachine gun which shoots 45. ACP rounds which is famously said to be used by high-ranking gangsters, the M1 Garand which is a 30 caliber round. 4. Gabe - as Hunter and Ricky said we Developed a lot of technology in the gilded ages second industrial revolution. But railroads helped increase income and production because we used them for transportation shipping goods all across america. - Blake(ben) - As everyone has said previously this was a big time for the early United States which revolutionized building and processing for wealthy businessman looking to get a start in the material industry. - Ethan - The Second Industrial Revolution took place in 1870-1914. Some say it went up to the start of World War 1. This Revolution was also known as the Technological Revolution. During this revolution things like the telephone and electricity were made. This revolution wasn’t just in America, but in Britain and Germany. Lesser known countries were France, Italy, and Japan. - Ben - After the first industrial revolution they had all these new things so they refined it and made it better. Social Darwinism in the Gilded Age What is Social Darwinism and do you think there is any truth in it? Skylar - Social Darwinism is just basically seeing what people are on the outside. Social Darwinism says that the poor have less worth that a higher class rich person. It’s judging people for what’s on the outside and your social class rather than judging someone for what’s on the inside like being kind. Acting like a snob means you have more worth to someone who believes in Social Darwinism, when in reality they are worth less for judging people just by how much money they have, or how they look. Ricky-- Social Darwinism is the idea and belief that it is survival of the fittest. It stole the term from Darwinism evolution and plastered itself all over politics as social Darwinism. Gabe - Social Darwinism started in the gilded age because people started applying his idea that the strong rule the weak to people in there life and so on. - Blake(hunter) - Do I seriously have to do this one? Oh boy. Social Darwinism was a terrible thing it basically said that white people are better than others and that humans evolved from apes. - Ethan - Social Darwinism, in more proper terms, was seeing natural selection in the people around us. Anyone that considered themselves a Social Darwinist did not go by any such term. The term Darwinism wasn’t really used much except by people that were opposed to it. Ben- It got the term Darwinism because Charles Darwin studied evolution, so since people believed in survival of the fittest, like the theory of evolution, the called it darwinism. America moves to the city Why did most of America start moving to cities and leaving farms? Skylar - In 1790 nearly everyone lived in the country or on a farm. Due to The Second Industrial Revolution, growing population, and new machinery the United States needed more room to expand into the countryside to make big cities for railroads and new jobs. By 1920 only 28% of people lived in rural areas and the majority lived in the larger cities. Ricky- -a majority of people lived in rural areas than in urban areas, but then suddenly 11 million people migrated from rural areas to urban areas along with 25 million immigrants pouring in to the country. Gabe - Another thing that happened which was people started urbanizing living in urban places it started in the 1800s and it made its ascent from there until 1920s where more people lived in urban areas then actual rural areas. And here is a quote from thomas jefferson who said “once we start piling upon one another in large cities as in europe We will become as corrupt as europe”. - Blake(hunters) - America began to enter industrialization and because of this more people moved to bigger cities to find work and be prosperous. - Ethan - In 1920 more Americans lived in cities than on farms. This was kind of the transition between farm life and the urban living of today. In 1890 28% of the population lived in urban environment. - Ben - It started all the mass population you see in the popular urban cities around the world today. People were obsessed with industrial industry and thought it would be more profitable to move to cities. The Knights of Labor What were the Knights of Labor and what do you think about them? Good or bad? 1.Hunter- The K of L, officially Noble the Holy order of the Knights of Labor, Was the largest and one of the most important American labor organizations 1880. It’s most important leaders were Terence V. Powderly and step-brother Joseph bath. The Knights promoted the working man, rejected socialism and anarchism, demanded the eight-hour day, and promoted the producersethic of republicanism. The Knights of Labor was a union founded in 1869. They promoted 8 hour work days and wanted to end child labor. It was mostly white men in this union, but immigrants, african americans, as well as women were welcome to be members. By 1886 the Knights of Labor had over 700,000 members and supporters. Ricky-- The Knights of Labor had officially crashed and disbanded near 1886 following the Haymarket Square riot. The American Federation of Labor (AFL) was growing at the time which then eventually took over. Gabe - So the knights of labor were a group who promoted like skylar said 8 hour work days and were in a union which aloud individual industrial workers to go on strike if they were not paid well or treated correctly. Another thing is that the person who started protesting 8 hour work day was also the one of the founders of socialism Ben- The skilled and simple workers of the country together to promote a safe and healthy work schedule and environment, there were people like this in the past but not as influential as the knights. - Ethan - They basically told the working class they had to work 8 hours a day and they rejected any possible anarchy or socialism. They were founded by Uriah Stephens and by 1884 had 100000 members. - Blake - Unions were a group of workers organizing to gain better wages, less hours and more employee benefits. The Populists What was the Populists agenda? Did they succeed? Skylar - The people who were called populists were an agrarian-based movement trying to better the conditions for the farmers and agrarian workers of the United States. In 1876 the farmers alliance was made to help end the crop-lien system that put many farmers into poverty, this movement began in Texas. The crop-lien system operated in the south were cotton was grown. Any sharecroppers, tenant farmers, black, and white people who didn’t own the land that they worked, would have to take out loans to be able to purchase supplies had to pay back their loans with cotton. Ricky- in 1892 a homestead strike broke out in the carnegie steel company steel works. Which caused a gun fight between unionized workers and a group of hired men to break the strike. The workers lost. Gabe - the populists were a Group of people who wanted to help farmers and help those people that were not and industrial worker someone who farmer worked off his land but didn't make much because of the industrial work Ben- After the end of slavery the farmers had a hard time making as making as much money as before, they now had to actually hire workers and even if they hired that costed a lot of money and they still wouldn’t have as many people as before. - Ethan - A.K.A the People’s Party or Populist Party. Their goal was to improve life for farmer-like workers and they were disbanded very quickly. - Blake - (Hunter’s) Money was a troubling problem for the farming south so farmers supported a new party called the Populists Party who supported the farming economy. 7.Hunter- the Populists were an agrarian-based political movement. The South after the Civil War What happened to the farming economy, why? Skylar - The period of Reconstruction lasted from 1865 to 1877. During this time 3 newly adopted amendments were passed, the Thirteenth Amendment to end slavery, the Fourteenth Amendment that promised the African Americans the right to have citizenship in The United States Of America, and the Fifteenth Amendment that guaranteed black men the right to vote. Ricky- Everything was topsy turny for the south, because their “country” was destroyed and their social system was wrecked and they had extreme hate from the north. Gabe - The South crashed economically because they were built on selling tobacco and cotton and since the prices dropped the south was economically destroyed. Ben- Just because slavery ended doesn’t mean racism did, some is still here today, and people are doing things about it. But the end of slavery was pretty cool. Allowing people of color to now vote and be American citizens. Some of the industry based on slavery like farming and other labor tasks sort of crashed since they now had to hire workers and pay them. - Ethan - As we have said the discrimination did not end but the South did not truly let things go. The economy changed drastically since slaves were gone. - Blake - Well we still had some problems even after the war as even though we passed laws to stop discrimination against African Americans the south was able to pass laws that would stop them from doing things such as voting we’ll talk about these laws later. Life after slavery for African Americans What happened to racism, did it get better or worse? Why do you think that Skylar - When the civil war was over life got a lot better for the people living in the United States. African Americans became free in 1865 and was put into the Amendments as the 13th amendment. Which made a huge difference in everyone’s lives, especially the cotton plantation owners in the south because they would no longer have free labor. Ricky- life for African Americans, as Skylar said, “got a lot better”. After the emancipation proclamation/13th amendment African Americans worked on railroads, owned shops, and even got to vote (black men). African americans became as the same as any white person there was no “an african american person couldn't do this because blank” anymore. There was a african american named george washington carver who made 300 different products from peanuts. Another named Booker T Washington started a University. Ben - There were still some restrictions on what they could do though, they still couldn’t testify against white people, serve in a jury, or serve in some state militias. - Ethan - All their bad treatment didn’t completely disappear because the idea of slavery was still fresh in people’s minds so while they weren’t whipped as slaves anymore, they still were discriminated. - Blake - Just like I said before this wasn’t a good time for African Americans even though we had passed anti-discrimination laws southern states were still able to get around these laws. The Compromise of 1877 Why did the compromise have to happen? What was the final factor that gave Hayes his victory. What was the main deal in the Compromise? Skylar - The Compromise of 1877 was put into place to resolve a Presidential election that took place a year before. There was a dispute between the democrat Samuel Tilden and republican Rutherford Hayes. This dispute was obviously over who was going to become the next President of the US. Samuel J. Tilden won with 247,448 votes, but votes in 3 states were being disputed. These states were in the South and were, Florida, Louisiana, as well as South Carolina. This lasted 4 months then this compromise was put into place. Ricky-ricky-The compromise was put in place because of a dispute because Samuel J. Tilden won the popular vote, but Rutherford B Hayes won the electoral vote. So the Democrats agreed that he would be president in exchange for the withdrawal of federal troops from the South also granting of home rule in the south. Basically the exchange in this compromise was that Rutherford B Hayes would become President and the south would get home rule and federal troops with withdraw from the south - Ethan - The compromise was seemingly a president in exchange troop withdrawal. Ben- With most debates the best option is a compromise, it will make both sides an equal amount of happy or sad. And with the destruction of the souths economy everyone was reconstructing their businesses. - Blake - The compromise of 1877 was basically meant as a tiebreaker for the previous presidential election which had also affected African Americans Jim Crow The origins of Jim Crow - introduction Origins of Jim Crow - the Black Codes and Reconstruction Origins of Jim Crow - the Fourteenth and Fifteenth Amendments Origins of Jim Crow - Compromise of 1877 and Plessy v. Ferguson What are the Jim Crow Laws and what did they encompass, why did people think there was a need to put those laws into place? Skylar - Jim Crow laws were racist laws. Saying for example, this bathroom is for blacks and this is a special one for whites. Jim Crow laws were really popular in the South from the 1870 through the 1960. Nearly 100 years. Most schools, restaurants, bathrooms, buses, stores, ect. Were using these laws to keep African Americans out of their places of business. If a black man had a business that was making good money some nieve white men would burn their homes/shops down because they were jealous. If a white and black person were together they’d hang the black person in the middle of town which is so crazy. Ricky- a Jim Crow was a stock character, used for getting a point across to the General Public, a Jim Crow was used in Minstrel shows as a means of communication to people who did not know how to read. And now it's where we go into extremely racist territory, hm Crow was a white person who put whatever black stuff all over their face to look like a black person and to act like a black person for the plays that they had of the book Uncle Tom's Cabin - Ethan - These laws enforced racial segregation. Like saying that they were equal but separated. Jim Crow was also a character used in some plays which was an ethnic depiction of the white man's idea of a black person. Ben- Ending slavery didn’t end racism that’s for sure, I’d say only 80% of the laws making slaves free were really only 80% freedom. It just shows how people have socially adapted and even though there are still bad things happening today, it’s a lot better than before. - Blake - So y’all basically covered everything and give me crap for writing about something already used so i’ll just be going over the basics. Jim Crowe was a derogatory term used to describe African Americans it was also used as a name for a set of laws set by white people to legally segregate. That’s all we have time for today. Thanks for joining us in this emancipation from the box, that is learning.
Welcome back to The Emancipation Podcast Station - the place to hear about history researched and retold through the eyes of Middle school and HS students. Last time on the show… Today we discuss the causes of the Civil War. Let’s dive in. Introduction to the Gilded Age Why was it called the Gilded Age? And Who coined the term. Hunter- The gilded age in American was the late 19th century, from 1870 to about 1900. The name of this point in time was used in the early 20th century, and was derived from writer Mark Twain’s 1873 novel the Gilded Age: A Tale Of Today, which started an era of social problems covered by a thin gold gilding. Skylar - The Gilded Age began in 1865 and Ended in 1898. The gilded age was a time where everyone was focused on the development of the United states, mainly industrial type things. The Gilded age didn’t mean the golden age but more of a cover, like everything is perfect but really it’s not. Ricky-Ricky-The Gilded Age was an age in the 1870s to the early 1900s it was a time of economic growth for American citizens and non-immigrants. In wages Rose from $380 from 1880 to $564 in 1890, a gain of 48%. The widespread industrialization led to a real wage growth of 60% in between 1860 and 1890. - Blake (gabe)- The Gilded age was a time period in which hard times fell on the american and immigrant people. Gabe - The Gilded age was a time where americans economy went good and bad in a way because industry grew but money not so much. - Ethan - The Gilded Age was the time that America began to revolutionize their industrial world. Mark Twain coined the term “Gilded Age” which meant the time seemed pretty good but was truly miserable. Someone who profited from the Gilded Age was John D. Rockefeller, who was the founder of oil. Oil was just 1 of the “titans of industry” which were steel, banking, and oil. The miserable part would probably be that they got their money mostly through corruption. Ben- And with every urban explosion there were poor people, in apartments without heating or even light, it was 5 cents a night, which doesn’t sound like much, but they were poor and money was different then it is now. They had to fit as many people as possible to get the most out of the room too. The Gilded Age and the Second Industrial Revolution Name one invention that came out of the Second Industrial Revolution. Hunter- The Second Industrial Revolution, also known as the Technological Revolution, was a time of quick industrialization in the last third of the 19th century, and the beginning of the 20th. Some of the inventions are of the following the swiss army knife, barbed wire, dynamite, and the motorcycle. Oh and some of my personal favorites are the Maxim Machine Gun, and the colt .45 M-1911. Skylar - The Second Industrial Revolution went on in the same time as the Gilded Age. This was time for mass production of things, as well as communicating about business tractions, materials, all that weren’t existing before. The Bessemer Process was a big deal in this time, it made steel easy and quicker to produce, so trains became more of a option for transporting things before. During this time the US had more railroads than all of Europe combined. Ricky- As everyone said the Second Industrial Revolution was basically a time when a bunch of new inventions were made that revolutionized the industrial system like as Skylar said it made steel a lot easier to produce creating easier ways to create a railroad system. A lot of inventions like petroleum gas, electrification was a big thing, Machine Tools like drills and saws, chemical tools like ammonia, and chlorine, rubber, bicycles, the invention of automobiles, some fertilizers, telephones, and a lot of scientific knowledge, as well as the making of new weapons as Hunter said like the Colt 45 M119 pistol, the Thompson submachine gun which shoots 45. ACP rounds which is famously said to be used by high-ranking gangsters, the M1 Garand which is a 30 caliber round. 4. Gabe - as Hunter and Ricky said we Developed a lot of technology in the gilded ages second industrial revolution. But railroads helped increase income and production because we used them for transportation shipping goods all across america. - Blake(ben) - As everyone has said previously this was a big time for the early United States which revolutionized building and processing for wealthy businessman looking to get a start in the material industry. - Ethan - The Second Industrial Revolution took place in 1870-1914. Some say it went up to the start of World War 1. This Revolution was also known as the Technological Revolution. During this revolution things like the telephone and electricity were made. This revolution wasn’t just in America, but in Britain and Germany. Lesser known countries were France, Italy, and Japan. - Ben - After the first industrial revolution they had all these new things so they refined it and made it better. Social Darwinism in the Gilded Age What is Social Darwinism and do you think there is any truth in it? Skylar - Social Darwinism is just basically seeing what people are on the outside. Social Darwinism says that the poor have less worth that a higher class rich person. It’s judging people for what’s on the outside and your social class rather than judging someone for what’s on the inside like being kind. Acting like a snob means you have more worth to someone who believes in Social Darwinism, when in reality they are worth less for judging people just by how much money they have, or how they look. Ricky-- Social Darwinism is the idea and belief that it is survival of the fittest. It stole the term from Darwinism evolution and plastered itself all over politics as social Darwinism. Gabe - Social Darwinism started in the gilded age because people started applying his idea that the strong rule the weak to people in there life and so on. - Blake(hunter) - Do I seriously have to do this one? Oh boy. Social Darwinism was a terrible thing it basically said that white people are better than others and that humans evolved from apes. - Ethan - Social Darwinism, in more proper terms, was seeing natural selection in the people around us. Anyone that considered themselves a Social Darwinist did not go by any such term. The term Darwinism wasn’t really used much except by people that were opposed to it. Ben- It got the term Darwinism because Charles Darwin studied evolution, so since people believed in survival of the fittest, like the theory of evolution, the called it darwinism. America moves to the city Why did most of America start moving to cities and leaving farms? Skylar - In 1790 nearly everyone lived in the country or on a farm. Due to The Second Industrial Revolution, growing population, and new machinery the United States needed more room to expand into the countryside to make big cities for railroads and new jobs. By 1920 only 28% of people lived in rural areas and the majority lived in the larger cities. Ricky- -a majority of people lived in rural areas than in urban areas, but then suddenly 11 million people migrated from rural areas to urban areas along with 25 million immigrants pouring in to the country. Gabe - Another thing that happened which was people started urbanizing living in urban places it started in the 1800s and it made its ascent from there until 1920s where more people lived in urban areas then actual rural areas. And here is a quote from thomas jefferson who said “once we start piling upon one another in large cities as in europe We will become as corrupt as europe”. - Blake(hunters) - America began to enter industrialization and because of this more people moved to bigger cities to find work and be prosperous. - Ethan - In 1920 more Americans lived in cities than on farms. This was kind of the transition between farm life and the urban living of today. In 1890 28% of the population lived in urban environment. - Ben - It started all the mass population you see in the popular urban cities around the world today. People were obsessed with industrial industry and thought it would be more profitable to move to cities. The Knights of Labor What were the Knights of Labor and what do you think about them? Good or bad? 1.Hunter- The K of L, officially Noble the Holy order of the Knights of Labor, Was the largest and one of the most important American labor organizations 1880. It’s most important leaders were Terence V. Powderly and step-brother Joseph bath. The Knights promoted the working man, rejected socialism and anarchism, demanded the eight-hour day, and promoted the producersethic of republicanism. The Knights of Labor was a union founded in 1869. They promoted 8 hour work days and wanted to end child labor. It was mostly white men in this union, but immigrants, african americans, as well as women were welcome to be members. By 1886 the Knights of Labor had over 700,000 members and supporters. Ricky-- The Knights of Labor had officially crashed and disbanded near 1886 following the Haymarket Square riot. The American Federation of Labor (AFL) was growing at the time which then eventually took over. Gabe - So the knights of labor were a group who promoted like skylar said 8 hour work days and were in a union which aloud individual industrial workers to go on strike if they were not paid well or treated correctly. Another thing is that the person who started protesting 8 hour work day was also the one of the founders of socialism Ben- The skilled and simple workers of the country together to promote a safe and healthy work schedule and environment, there were people like this in the past but not as influential as the knights. - Ethan - They basically told the working class they had to work 8 hours a day and they rejected any possible anarchy or socialism. They were founded by Uriah Stephens and by 1884 had 100000 members. - Blake - Unions were a group of workers organizing to gain better wages, less hours and more employee benefits. The Populists What was the Populists agenda? Did they succeed? Skylar - The people who were called populists were an agrarian-based movement trying to better the conditions for the farmers and agrarian workers of the United States. In 1876 the farmers alliance was made to help end the crop-lien system that put many farmers into poverty, this movement began in Texas. The crop-lien system operated in the south were cotton was grown. Any sharecroppers, tenant farmers, black, and white people who didn’t own the land that they worked, would have to take out loans to be able to purchase supplies had to pay back their loans with cotton. Ricky- in 1892 a homestead strike broke out in the carnegie steel company steel works. Which caused a gun fight between unionized workers and a group of hired men to break the strike. The workers lost. Gabe - the populists were a Group of people who wanted to help farmers and help those people that were not and industrial worker someone who farmer worked off his land but didn't make much because of the industrial work Ben- After the end of slavery the farmers had a hard time making as making as much money as before, they now had to actually hire workers and even if they hired that costed a lot of money and they still wouldn’t have as many people as before. - Ethan - A.K.A the People’s Party or Populist Party. Their goal was to improve life for farmer-like workers and they were disbanded very quickly. - Blake - (Hunter’s) Money was a troubling problem for the farming south so farmers supported a new party called the Populists Party who supported the farming economy. 7.Hunter- the Populists were an agrarian-based political movement. The South after the Civil War What happened to the farming economy, why? Skylar - The period of Reconstruction lasted from 1865 to 1877. During this time 3 newly adopted amendments were passed, the Thirteenth Amendment to end slavery, the Fourteenth Amendment that promised the African Americans the right to have citizenship in The United States Of America, and the Fifteenth Amendment that guaranteed black men the right to vote. Ricky- Everything was topsy turny for the south, because their “country” was destroyed and their social system was wrecked and they had extreme hate from the north. Gabe - The South crashed economically because they were built on selling tobacco and cotton and since the prices dropped the south was economically destroyed. Ben- Just because slavery ended doesn’t mean racism did, some is still here today, and people are doing things about it. But the end of slavery was pretty cool. Allowing people of color to now vote and be American citizens. Some of the industry based on slavery like farming and other labor tasks sort of crashed since they now had to hire workers and pay them. - Ethan - As we have said the discrimination did not end but the South did not truly let things go. The economy changed drastically since slaves were gone. - Blake - Well we still had some problems even after the war as even though we passed laws to stop discrimination against African Americans the south was able to pass laws that would stop them from doing things such as voting we’ll talk about these laws later. Life after slavery for African Americans What happened to racism, did it get better or worse? Why do you think that Skylar - When the civil war was over life got a lot better for the people living in the United States. African Americans became free in 1865 and was put into the Amendments as the 13th amendment. Which made a huge difference in everyone’s lives, especially the cotton plantation owners in the south because they would no longer have free labor. Ricky- life for African Americans, as Skylar said, “got a lot better”. After the emancipation proclamation/13th amendment African Americans worked on railroads, owned shops, and even got to vote (black men). African americans became as the same as any white person there was no “an african american person couldn't do this because blank” anymore. There was a african american named george washington carver who made 300 different products from peanuts. Another named Booker T Washington started a University. Ben - There were still some restrictions on what they could do though, they still couldn’t testify against white people, serve in a jury, or serve in some state militias. - Ethan - All their bad treatment didn’t completely disappear because the idea of slavery was still fresh in people’s minds so while they weren’t whipped as slaves anymore, they still were discriminated. - Blake - Just like I said before this wasn’t a good time for African Americans even though we had passed anti-discrimination laws southern states were still able to get around these laws. The Compromise of 1877 Why did the compromise have to happen? What was the final factor that gave Hayes his victory. What was the main deal in the Compromise? Skylar - The Compromise of 1877 was put into place to resolve a Presidential election that took place a year before. There was a dispute between the democrat Samuel Tilden and republican Rutherford Hayes. This dispute was obviously over who was going to become the next President of the US. Samuel J. Tilden won with 247,448 votes, but votes in 3 states were being disputed. These states were in the South and were, Florida, Louisiana, as well as South Carolina. This lasted 4 months then this compromise was put into place. Ricky-ricky-The compromise was put in place because of a dispute because Samuel J. Tilden won the popular vote, but Rutherford B Hayes won the electoral vote. So the Democrats agreed that he would be president in exchange for the withdrawal of federal troops from the South also granting of home rule in the south. Basically the exchange in this compromise was that Rutherford B Hayes would become President and the south would get home rule and federal troops with withdraw from the south - Ethan - The compromise was seemingly a president in exchange troop withdrawal. Ben- With most debates the best option is a compromise, it will make both sides an equal amount of happy or sad. And with the destruction of the souths economy everyone was reconstructing their businesses. - Blake - The compromise of 1877 was basically meant as a tiebreaker for the previous presidential election which had also affected African Americans Jim Crow The origins of Jim Crow - introduction Origins of Jim Crow - the Black Codes and Reconstruction Origins of Jim Crow - the Fourteenth and Fifteenth Amendments Origins of Jim Crow - Compromise of 1877 and Plessy v. Ferguson What are the Jim Crow Laws and what did they encompass, why did people think there was a need to put those laws into place? Skylar - Jim Crow laws were racist laws. Saying for example, this bathroom is for blacks and this is a special one for whites. Jim Crow laws were really popular in the South from the 1870 through the 1960. Nearly 100 years. Most schools, restaurants, bathrooms, buses, stores, ect. Were using these laws to keep African Americans out of their places of business. If a black man had a business that was making good money some nieve white men would burn their homes/shops down because they were jealous. If a white and black person were together they’d hang the black person in the middle of town which is so crazy. Ricky- a Jim Crow was a stock character, used for getting a point across to the General Public, a Jim Crow was used in Minstrel shows as a means of communication to people who did not know how to read. And now it's where we go into extremely racist territory, hm Crow was a white person who put whatever black stuff all over their face to look like a black person and to act like a black person for the plays that they had of the book Uncle Tom's Cabin - Ethan - These laws enforced racial segregation. Like saying that they were equal but separated. Jim Crow was also a character used in some plays which was an ethnic depiction of the white man's idea of a black person. Ben- Ending slavery didn’t end racism that’s for sure, I’d say only 80% of the laws making slaves free were really only 80% freedom. It just shows how people have socially adapted and even though there are still bad things happening today, it’s a lot better than before. - Blake - So y’all basically covered everything and give me crap for writing about something already used so i’ll just be going over the basics. Jim Crowe was a derogatory term used to describe African Americans it was also used as a name for a set of laws set by white people to legally segregate. That’s all we have time for today. Thanks for joining us in this emancipation from the box, that is learning.
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