The Role Of Diplomatic Relations Between Germany And Turkey

However, many historians have debated not only Germany’s role in the severity of Armenian persecution and their motives in involving themselves in the Armenian situation and the, but also their rationale behind forming a relationship with the Ottoman Empire that began in the 1890s. In March of 2007, Dr. Margaret Lavinia Anderson, a Professor Emerita of History at the University of California, Berkeley, published an article in The Journal of Modern History, entitled â€Å"‘Down in Turkey, far away’: Human Rights, the Armenian Massacres, and Orientalism in Wilhelmine Germany.† In this article, Anderson examines the development of diplomatic relations between Germany and Turkey and, more specifically, why Germany became interested in the â€Å"Near East,† their motives, and, later, their alliance. She argues that Germany was mainly focused on developing a strong, influential relationship with the Ottoman Empire during the Wilhelmine era. An alliance wit h the Turks would be a joint-cooperative effort to strengthen and modernize the failing Ottoman military and ensure safe passage into neighboring British colonies for the Germans, still trying to extend their influence beyond the Ottoman Empire eastward. The Germans sought to accomplish this and create a strong coalition by adopting a compliant attitude towards Armenian persecution and reiterating the Turkish rhetoric and belief that the Armenians were getting what they deserved. Anderson asserts that, in the age of Imperialism andShow MoreRelatedThe U. S. And Turkey1295 Words   |  6 Pages Consequences the 2016 Coup brought to The U.S. and Turkey Historically, relations between the United States and Turkey were formed through mutual respect and interest. 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What Is the History of Easter Free Essays

If Easter is a holiday that was created because of Jesus, then where did all the eggs and bunnies come from? Well, as I have said many, many times before, Christianity is based on much older religious texts. (Many of which were destroyed to keep the origins of Christianity a secret. Hence why they’ve burned so many libraries throughout history) If you want to know the long, drawn out history of Easter, then I shall share it below. We will write a custom essay sample on What Is the History of Easter or any similar topic only for you Order Now Easter History : Christian and Pagan Traditions Interwoven The history of Easter reveals rich associations between the Christian faith and the seemingly unrelated practices of the early pagan religions. Easter history and traditions that we practice today evolved from pagan symbols, from the ancient goddess Ishtar to Easter eggs and the Easter bunny. Easter, perhaps the most important of the Christian holidays, celebrates the Christ’s resurrection from the dead following his death on Good Friday. . . a rebirth that is commemorated around the vernal equinox, historically a time of pagan celebration that coincides with the arrival of spring and symbolizes the arrival of light and the awakening of life around us. Ostara, Goddess of Spring and the Dawn (Oestre / Eastre) Easter is named for a Saxon goddess who was known by the names of Oestre or Eastre, and in Germany by the name of Ostara. She is a goddess of the dawn and the spring, and her name derives from words for dawn, the shining light arising from the east. Our words for the â€Å"female hormone† estrogen derives from her name. Ostara was, of course, a fertility goddess. Bringing in the end of winter, with the days brighter and growing longer after the vernal equinox, Ostara had a passion for new life. Her presence was felt in the flowering of plants and the birth of babies, both animal and human. The rabbit (well known for its propensity for rapid reproduction) was her sacred animal. Easter eggs and the Easter Bunny both featured in the spring festivals of Ostara, which were initially held during the feasts of the goddess Ishtar | Inanna. Eggs are an obvious symbol of fertility, and the newborn chicks an adorable representation of new growth. Brightly colored eggs, chicks, and bunnies were all used at festival time to express appreciation for Ostara’s gift of abundance. History of Easter Eggs and Easter Candy The history of Easter Eggs as a symbol of new life should come as no surprise. The notion that the Earth itself was hatched from an egg was once widespread and appears in creation stories ranging from Asian to Ireland. Eggs, in ancient times in Northern Europe, were a potent symbol of fertility and often used in rituals to guarantee a woman’s ability to bear children. To this day rural â€Å"grannywomen† (lay midwives/healers in the Appalachian mountains) still use eggs to predict, with uncanny accuracy, the sex of an unborn child by watching the rotation of an egg as it is suspended by a string over the abdomen of a pregnant woman. Dyed eggs are given as gifts in many cultures. Decorated eggs bring with them a wish for the prosperity of the abundance during the coming year. Folklore suggests that Easter egg hunts arose in Europe during â€Å"the Burning Times†, when the rise of Christianity led to the shunning (and persecution) of the followers of the â€Å"Old Religion†. Instead of giving the eggs as gifts the adults made a game of hiding them, gathering the children together and encouraging them to find the eggs. Some believe that the authorities seeking to find the â€Å"heathens† would follow or bribe the children to reveal where they found the eggs so that the property owner could be brought to justice. Green Eggs . . . . . . and Ham The meat that is traditionally associated with Easter is ham. Though some might argue that ham is served at Easter since it is a â€Å"Christian† meat, (prohibited for others by the religious laws of Judaism and Islam) the origin probably lies in the early practices of the pagans of Northern Europe. Having slaughtered and preserved the meat of their agricultural animals during the Blood Moon celebrations the previous autumn so they would have food throughout the winter months, they would celebrate the occasion by using up the last of the remaining cured meats. In anticipation that the arrival of spring with its emerging plants and wildlife would provide them with fresh food in abundance, it was customary for many pagans to begin fasting at the time of the vernal equinox, clearing the â€Å"poisons† (and excess weight) produced by the heavier winter meals that had been stored in their bodies over the winter. Some have suggested that the purpose of this fasting may have been to create a sought-after state of â€Å"altered consciousness† in time for the spring festivals. One cannot but wonder if this practice of fasting might have been a forerunner of â€Å"giving up† foods during the Lenten season. Chocolate Easter bunnies and eggs, marshmallow chicks in pastel colors, and candy of all sorts, most of which are given out as personalized gifts during Easter . . . these have pagan origins as well! To understand their association with religion we need to examine the meaning of food as a symbol. The ancient belief that, by eating something we take on its characteristics formed the basis for the earliest â€Å"blessings† before meals (a way to honor the life that had been sacrificed so that we as humans could enjoy life) and, presumably, for the more recent Christian sacrament of communion as well. Shaping candy Easter eggs and bunnies to celebrate the spring festival was, simply put, a way to celebrate the symbols of the goddess and the season, while laying claim to their strengths (vitality, growth, and fertility) for ourselves. The Goddess Ostara and the Easter Bunny Feeling guilty about arriving late one spring, the Goddess Ostara saved the life of a poor bird whose wings had been frozen by the snow. She made him her pet or, as some versions have it, her lover. Filled with compassion for him since he could no longer fly (in some versions, it was because she wished to amuse a group of young children), Ostara turned him into a snow hare and gave him the gift of being able to run with incredible speed so he could protect himself from hunters. In remembrance of his earlier form as a bird, she also gave him the ability to lay eggs (in all the colors of the rainbow, no less), but only on one day out of each year. Eventually the hare managed to anger the goddess Ostara, and she cast him into the skies where he would remain as the constellation Lepus (The Hare) forever positioned under the feet of the constellation Orion (the Hunter). He was allowed to return to earth once each year, but only to give away his eggs to the children attending the Ostara festivals that were held each spring. The tradition of the Easter Bunny had begun. The Hare was sacred in many ancient traditions and was associated with the moon goddesses and the various deities of the hunt. In ancient times eating the Hare was prohibited except at Beltane (Celts) and the festival of Ostara (Anglo-Saxons), when a ritual hare-hunt would take place. In many cultures rabbits, like eggs, were considered to be potent remedies for fertility problems. The ancient philosopher-physician Pliny the Elder prescribed rabbit meat as a cure for female sterility, and in some cultures the genitals of a hare were carried to avert barrenness. Medieval Christians considered the hare to bring bad fortune, saying witches changed into rabbits in order to suck the cows dry. It was claimed that a witch could only be killed by a silver crucifix or a bullet when she appeared as a hare. Given their â€Å"mad† leaping and boxing displays during mating season as well as their ability to produce up to 42 offspring each spring, it is understandable that they came to represent lust, sexuality, and excess in general. Medieval Christians considered the hare to be an evil omen, believing that witches changed into rabbits in order to suck the cows dry. It was claimed that a witch could only be killed by a silver crucifix or a bullet when she appeared as a hare. In later Christian tradition the white Hare, when depicted at the Virgin Mary’s feet, represents triumph over lust or the flesh. The rabbit’s vigilance and speed came to represent the need to flee from sin and temptation and a reminder of the swift passage of life. And, finally, there is a sweet Christian legend about a young rabbit who, for three days, waited anxiously for his friend, Jesus, to return to the Garden of Gethsemane, not knowing what had become of him. Early on Easter morning, Jesus returned to His favorite garden and was welcomed the little rabbit. That evening when the disciples came into the garden to pray, still unaware of the resurrection, they found a clump of beautiful larkspurs, each blossom bearing the image of a rabbit in its center as a remembrance of the little creature’s hope and faith. Ishtar, Goddess of Love, and the First Resurrection (also known as Inanna) Ishtar, goddess of romance, procreation, and war in ancient Babylon, was also worshipped as the Sumerian goddess Inanna. One of the great goddesses, or â€Å"mother goddesses†, the stories of her descent to the Underworld and the resurrection that follows are contained in the oldest writings that have ever been discovered. . . the Babylonian creation myth Enuma Elish and the story of Gilgamesh. Scholars believed that they were based on the oral mythology of the region and were recorded about 2,100 B. C. E. The most famous of the myths of Ishtar tell of her descent into the realm of the dead to rescue her young lover, Tammuz, a Vegetation god forced to live half the year in the Underworld. Ishtar approached the gates of the Underworld, which was ruled by her twin sister Eresh-kigel, the goddess of death and infertility. She was refused admission. Similar to the Greek myths of Demeter and Persephone that came later, during Ishtar’s absence the earth grew barren since all acts of procreation ceased while she was away. Ishtar screamed and ranted that she would break down the gates and release all of the dead to overwhelm the world and compete with the living for the remaining food unless she was allowed to enter and plead her case with her twin. Needless to say, she won admission. But the guard, following standard protocol, refused to let her pass through the first gate unless she removed her crown. At the next gate, she had to remove her earrings, then her necklace at the next, removing her garments and proud finery until she stood humbled and naked after passing through the seventh (and last) gate. In one version, she was held captive and died but was brought back to life when her servant sprinkled her with the â€Å"water of life†. In the more widely known version of the myth, Ishtar’s request was granted and she regained all of her attire and possessions as she slowly re-emerged through the gates of darkness. Upon her return, Tammuz and the earth returned to life. Annual celebrations of this â€Å"Day of Joy†, were held each year around the time of the vernal equinox. These celebrations became the forerunners of the Ostara festivals that welcomed Oestre and the arrival of spring. A section on the Goddess Inanna (the Sumerian version of the Goddess Ishtar), her myths and symbols, is included with the myths of the goddesses at this website. Easter eggs, the Easter Bunny, the dawn that arrives with resurrection of life, and the celebration of spring all serve to remind us of the cycle of rebirth and the need for renewal in our lives. In the history of Easter, Christian and pagan traditions are gracefully interwoven. How to cite What Is the History of Easter, Papers

Conscience in The Crucible Essay Example For Students

Conscience in The Crucible Essay Conscience is the awareness of right and wrong. In the Crucible, the idea of conscience in strongly emphasized. Miller himself said,No critic seemed to sense what I was after which was the conflict between a mans raw deeds and his conception of himself; the question of whether conscience is in fact an organic part of the human being, and what happens when it is handed over not merely to the state or the mores of the time but to ones friend or wife.The idea of conscience in the play The Crucible is based very much on Christian concepts, firstly the idea of morality, or conscience of right and wrong, secondly the idea of the confession of sin, and finally the idea of guilt and penance for sins. Conscience, then, as an issue of morality, is defined very clearly at the start of the play. a minister is the Lords man in the parish; a minister is not to be so lightly crossed and contradicted says Parris in Act One. Here it is established that theologically the minister, in this case, Parris , is supposed to be the ultimate decider of morality in Salem. The Church, in theocratic Massachusetts, defines conscience. Right and wrong is decided by authority, and the authority here is the Church. Law is based on the doctrines of the Church, and Salem is a theocracy. For good purposes, even high purposes, the people of Salem developed a theocracy, a combine of state and religious power whose function was to keep the community together, and to prevent any kind of disunitybut all organization is and must be grounded on the idea of exclusion and prohibition, just as two objects cannot occupy the same space. Evidently the time came in New England when the repressions of order were heavier than seemed warranted by the dangers against which the order was organized.So firstly Salem was a place where the conscience of the people was strictly governed by the theocracy, and socially Salem was repressive. However, at the start of the book, we see that the people of Salem have already begun to strain under this strict idea of conscience, this repression. Abigail says to John, I look for John Proctor that took me from my sleep and put knowledge in my heart! I never knew what pretence Salem was, I never knew the lying lessons I was taught by all these Christia n women and their covenanted men! And now you bid me tear the light out of my eyes? I will not, I cannot! Like many others, Abigail is aware of the hypocrisy arising from the strict repression of theocratic Salem, and has begun to rebel against it in her own way. The girls dance in the woods and cast spells, something distinctly forbidden by theocratic law. This is why Abigail seizes the opportunity before her at the beginning of the play: she sees the witchhunt as a means for her to work herself around the conscience of the Church and all its restrictions, and instead establish her own idea of right and wrong. While the theocracy was established for the noble purpose of keeping the community together, the trials and the court that Abigail thus established was for the sole purpose of murdering Elizabeth Proctor. Abigail is not the only one guilty of using the witchhunt as a means to establish their own means, but others such as Putnam, who used the trials as a means to get land, sim ilarly were able overthrow the usual Salemrestrictivesocietymoralsuperiorityclass and establish their own conception of conscience. It suddenly became possible and patriotic and holy for a man to say that Martha Corey had come into his bedroom at night, and that, while his wife was sleeping at his side, Martha laid herself donw on his chest and nearly suffocated him. We see that a new conscience has evolved, stemming from the trials, and the balance began to turn toward greater individual freedom. The community of Salem has turned from a strict, repressive conscience to a conscience where personal gain and common vengeance writes the law. The Church has lost its power to the Court. Mr. Hale, so revered and listened to at the beginning of the play, has practically no weight in the courts of law. The crazy children are now jangling the keys of the kingdom.Here we must introduce the parallel plot of Johns affair with Abigail. John Proctor has had an affair with Abigail Williams. This h as an effect on his conscience. He is a sinner, a sinner not only against the moral fashion but against his own vision of decent conduct. Johns conscience troubles him throughout the play. It manifests itself in Johns relationships with people, and Elizabeth Proctor says to her husband, I do not judge you. The magistrate sits in your heart that judges you. I never thought you but a good man, John only somewhat bewildered. Here we see the idea of morality being reflected on a personal level, or, as Miller would put it, Johns conception of himself. He conceives himself as a sinner because of his raw deeds, his adultery. I may blush for my sin, he says to Elizabeth. His ideas of right and wrong are decided by his own vision of decent conduct. The witchhunt, then, establishes the idea of morality on a different level the Court. The Court, with its trials, is intent on ridding Salem of evil, inflicting its own morality upon the people. No uncorrupted man may fear this court, Mr. Hale! ex claims Judge Danforth, emphasizing the fact that the Court is seen as the scintilla of morality in Salem. Here the question of whether conscience is organic to the human being is raised. The Courts are there, in part, to provide this conscience, or morality, with the assumption that conscience is not part of the human being, and law is required to provide this conscience, to distinguish good and evil for the mindless human beings. .uce34bb4453ec06b60fa789b9b1920124 , .uce34bb4453ec06b60fa789b9b1920124 .postImageUrl , .uce34bb4453ec06b60fa789b9b1920124 .centered-text-area { min-height: 80px; position: relative; } .uce34bb4453ec06b60fa789b9b1920124 , .uce34bb4453ec06b60fa789b9b1920124:hover , .uce34bb4453ec06b60fa789b9b1920124:visited , .uce34bb4453ec06b60fa789b9b1920124:active { border:0!important; } .uce34bb4453ec06b60fa789b9b1920124 .clearfix:after { content: ""; display: table; clear: both; } .uce34bb4453ec06b60fa789b9b1920124 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .uce34bb4453ec06b60fa789b9b1920124:active , .uce34bb4453ec06b60fa789b9b1920124:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .uce34bb4453ec06b60fa789b9b1920124 .centered-text-area { width: 100%; position: relative ; } .uce34bb4453ec06b60fa789b9b1920124 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .uce34bb4453ec06b60fa789b9b1920124 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .uce34bb4453ec06b60fa789b9b1920124 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .uce34bb4453ec06b60fa789b9b1920124:hover .ctaButton { background-color: #34495E!important; } .uce34bb4453ec06b60fa789b9b1920124 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .uce34bb4453ec06b60fa789b9b1920124 .uce34bb4453ec06b60fa789b9b1920124-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .uce34bb4453ec06b60fa789b9b1920124:after { content: ""; display: block; clear: both; } READ: Re-entry Student EssayAnd thus the Court required that all accused of witchcraft must either confess or hang. Here, conscience has been handed over to the state, the mores of the time, whereby the Courts take the place of God, and decide right and wrong. Confession as an act is important, because it establishes the confessor as a symbol of authority and power. The Court replaces God and has the power to condemn and judge. What happens when conscience is handed over to the state or the mores of the time is repression, and eventually tragedy. The witchhunts then became an opportunity for everyone to express publicly their guilt or sins under the cover of accusations against victims. Miller expressly states that these people had no ritual for the washing away of sinsand it has helped to discipline us as well as to breed hypocrisy among us. The confession of sins was, in the case of the Court, a way to wash away the guilt of the people, as well as a manifestation of hypocrisy in the Court as well as people in Salem. John Proctor, on the other hand, faced his own morality when he confessed his adulterous behavior to Elizabeth. At first he believes it is Elizabeth who is judging him, and is angered by this. But I wilted, and, like a Christian, I confessed. Confessed! Some dream I had must have mistaken you for God that day. His confessing to Elizabeth has put her in a state of power again, replacing God as a figure of morality and conscience, as conscience has been handed over to his wife. In actuality, it is John who judges himself, as put by Elizabeth Proctor. He is unable to escape his conscience after his act of adultery. Perhaps this is why John Proctor later refuses, along with Rebecca Nurse and others, to falsely admit to being in league with the Devil. Because it is my name! Because I cannot have another in my life! Because I lie and sign myself to lies! Because I am not worth the dust on the feet of them who hang! Rebecca Nurse echoes this sentiment when she says Why, it is a lie, it is a lie; how may I damn myself? I cannot, I cannot. They both understand that their conscience will never let them live a life of normalcy if they lie, especially John Proctor. It is ironic then that the idea of conscience as put forth by the Court is now directly opposite to the inner, the organic conscience that John Proctor feels. John Proctor seeks to serve his own conscience rather than that of the Court, and pays the penance: death. Is conscience an organic part of the human being? Elizabeth Proctor exclaims, fittingly, I am not your judge, I cannot be. John Proctor has paid the penance for rejecting the consc ience of the state, death, but he can perceive himself as a good and righteous person according to his own vision of decent conduct. The transition is complete. Whilst the witchhunt has destroyed the theocratic, absolutemorality conscience Salem once had, John Proctor, Rebecca Nurse and the others hanged have established their own conscience above the conscience of the courts, of the people of Salem. Do what you will. But let none be your judge. There be no higher judge under Heaven than Proctor is! They have achieved the ultimate individual freedom, and are judged by nobody but themselves. The power of theocracy in Massachusetts was broken. Miller establishes that conscience is indeed and organic part of the human being, and that for all intents and purposes the conscience that is organic to the human being, the same conscience present in John Proctor, Rebecca Nurse and the hanged, is ultimately the truest form of conscience, as compared to the rest of the characters who have confo rmed to the conscience of Salem and the courts, which is ultimately superficial, repressive, and results in hypocrisy. And thus he ends the play.