Samuel Greg Essay Example for Free

Samuel Greg Essay The Greg family at Styal treated all their employees fairly. Using the sources and your own knowledge explain whether you agree with this interpretation of the Greg family as employers. The Gregs had a genuine concern for the welfare and well being at Styal Mill. Several of the visual, documentary and oral sources support this view very strongly, and show us that because of this concern for the well being of their apprentices, the Gregs went out of their way to give them the best possible life at the mill. As Source A indicates, there were a variety of different reasons to why Samuel Greg relied heavily on apprentice labour. As well as being physically suited for the work, there were many of them available during the time, which was a particular advantage to Styal when local labour became short. As Source A also states, many of the children employed at Styal, had previously been under the responsibility of the parishes. In comparison to the parishes, life at Styal Mill was of a much higher status. In fact, the Styal apprentices appear to have lived better than many of their contemporaries. In towns in particular many apprentices lived and worked in appalling conditions. Styal offered many substantial benefits over towns. According to Samuel Gregs son, the best way to recruit and keep loyal and reliable workers was fair wages; comfortable houses; gardens for their vegetables and flowers; schools and other means of improvement for children; sundry little accommodations and conveniences in the mill, and interest in their general welfare. Other members of the family appear to have shared his views. As we can gather from studying Source B, education was provided at Styal Mill. In the mid 18th century, schools were only provided for privileged children. Mill owners like Samuel Greg were under no obligation to provide education for the children in their care until the Health and Morals of Apprentices Act came into force in 1802. At Styal, Greg did provide education for the Mills apprentice children before 1802. Many teachers were employed at the mill and apprentices were taught maths, reading, writing and music. In 1823, the Gregs built Oak School, which the village children could also attend. Young children were taught during the day, the older ones at night. There were also opportunities for adults to gain an education, with the Mutual Improvement Society, which specialised in helping adults at Styal learn to read and write. Many of the children and adults at Styal were able to gain a good education, providing them with opportunities that perhaps towns and other mills were not able to give. The Greg family also made sure that their workers were physically fit and healthy, in addition, Samuel Greg employed a doctor from 1788 for a fee of i 20 a year. He was one of the earliest factory doctors and was responsible for the health of the apprentices. As George and Elizabeth Shawcross also state in Source C, there was very little sickness in the mill, and children when they first arrive at Styal, do not look as healthy as they do when they have been there for some time. Again, this proves that the Gregs made sure their employees were well looked after and were treated fairly. The fact that the Gregs were under no obligation to provide a doctor substantiates to us how the workers benefited from being at Styal. As a result of the good healthcare provided, life expectancy was better at Styal than in the towns. Samuel Greg also provided loans to establish other medical facilities including a dispensary, a Sick Club, and a Female Society to assist with the problems of childbirth. Membership of the Sick Club was compulsory: a farthing was taken off each shilling of their wages. The club paid out up to twelve weeks half pay for illnesses and fixed expenses for funerals. Source D also pictures a modern reconstruction of the Apprentice House at Styal in about 1830. The apprentices lived in the Apprentice House and were looked after by a superintendent and his wife. In addition to food and lodging, a doctor attended to their needs and some education was also provided. Houses were also provided for families and other workers situated at Styal. The houses that Samuel Greg built were similar to those build in the towns. In Styal however, villagers had the natural benefit of rural surroundings; in overcrowded towns, with inadequate sanitation, such houses quickly became slums. Styals houses were separated by courts and alleys; back to back type houses were never built here. At Styal, each house came with its own allotment and privy, which was much better in comparison to the towns, where you had to share a privy with as many as one hundred people. Houses in the towns were also undrained and stagnant waste piled up around them. As well as better quality houses and surroundings available at Styal, rents were also lower than in the towns, as they were based on agricultural rates. They were deducted from workers wages each week. Although Source E does not give a positive impression of Styal Mill, it is important to remember that many people who disagreed with child labour often-exaggerated events. Styal Mill proved to be a very good, healthy and fair society for people, although however, the working days were exceedingly long. Work in the mills was often monotonous and repetitive; a child could spend all day tying ends of cotton or cleaning fluff from the machines.

Double Standard Essay -- essays research papers fc

The existence of a double standard for Women today is a main reason why women become extremely radical. Women that do not appreciate being stereotyped and discriminated against, protest in forms of rallying and with lawsuits against people or institutions of society. The areas of society that use or even enforce a double standard against women may consider women to be inferior to men. This idea of superiority is discrimination. Often the work place, sports, and within homes do we see this idea of a double standard for women. There has always been a double standard for women. The early twentieth century was tough for most women. They were expected to stay at home, take care of the children and cook meals for their husbands. Women were viewed as simple objects that belonged to men. It was common for women or even young girls to dress like boys, they would be raised under strict eyes and forced to learn how to cook and clean, just like their mothers did. The work force consisted mostly of men, workers and higher executive style positions. During the mid twentieth century a woman would earn about half of what men earned for the same exact job, and with the same qualifications. The reason behind this was that a woman, especially a married woman is likely to work less due to the risk of having a child. In the work place the pay for women and number of managerial jobs, doctors, and lawyers has increased, however, equal pay is still a goal. The â€Å"glass ceiling† effect is an idea tha...

La Civilisation Ma Mere

Driss Chraibi was bon in El Jadida (formerly Mazagan, French Morocco), a town near Casablanca. His father was a tea merchant, who perceived Western education as a means to modern Morocco. Chraibi attended Koranic school as a young boy. When the family moved to Casablanca, Chraibi continued his studies at the French Lycee. At age of nineteen he went to France planning study chemical engineering and neuropsychiatry. After abandoning his studies, he traveled throughout Europe and Israel. Chraibi settled in France with his first wife and children, and eventually devoted himself in 1952 to literature and journalism. In 1954 Chraibi began writing for the National Radio and Television Broadcasting System. In 1978 he married Sheena McCalliion. From his first marriage he had five children. Chaibi taught in Canada for a year after his second divorce but returned then to France. Chraibi's works have been translated into English, Arabic, Italian, German, and Russian. Chraibi remained in France until his death. He died on April 2, 2007, in the village of Crest, where he had lived since the mid-1980s. His body was brought back to Morocco and buried in in the Cimetiere des Chouhada in Casablanca. As a novelist Chraibi made his debut with Le Passe simple (The Simple Past), which was published in 1954, two years before Morocco gained its independence. The book arose much controversy because of the inflammable political situation in the North Africa. Chraibi was criticized as a traitor to the Arab world and French conservatives saw that the book revealed the reason for French presence in Morocco. The protagonist in the novel is a young man, Driss, who revolts against his tyrannical Moslem father. The father banishes Driss from the home and Driss begins his wandering on the streets. Finally he returns to home only to find that his mother has committed suicide in his absence. The novel ends with Driss's departure for France. Driss is an outsider in his own country, oppressed by his family and the feudal, religious traditions. Chraibi was so disturbed by critics, that he publicly rejected the novel in 1957, but later regretted his action. The book was banned in Morocco until 1977. Chraibi's next novel, Les Boucs (1955, The Butts), was set among the Arab immigrants living in poverty in France. One of the characters was based apparently on Francois Mauriac; the narrator is an Algerian writer, whose hopes to find understanding among his countrymen is hindered by their illiteracy. The book was ahead of its time – Chraibi was the first North African writer to examine the issue of migrant workers, before the subject became an issue of widespread debate. L'ane (1956) was a tragic story of a rural barber, Moussa, who finds his prophetic mission and death in changing Morocco. Succession ouverte (1962) continued the story of Ferdi Driss, who returns to Morocco for his father's funeral. Driss has spent sixteen years in France, but now re-establishes his relations with his mother and brothers. Gradually Driss realizes how old family values have given way to the ideas of the West. â€Å"Remember, Driss? Would any of us have dared to start dinner before he got back, whether it was after midnight or dawn? You remember, don't you? â€Å"< Un ami viedra vous voir (1967) was set in the modern bourgeois Paris. La civilization, ma mere (1972) was about the self-realization of a housewife in Morocco shortly before and during World War II. The protagonist is a cloistered Arab mother, who becomes a symbol of Third World liberation. Arab feminists have acknowledged Chraibi ‘s sympathetic portraits of women with respect.

The Concept of Yagna and Vedic Cultural Values - 1545 Words

Introduction Vedic tradition promotes sacrifice (yajna) as one of the essential concepts in peoples lives, as people believed that it assisted people in connecting with the divine. This would enable individuals to complete the purpose of living: to worship divinity and accept its role as the creator of the universe. Sacrifice is generally regarded by Vedic tradition as having the mission to bring harmony and stabilize conditions in nature. In addition to this, harmony is also believed to assist individuals in achieving harmony with themselves, as they would apparently experience harmony if they performed sacrifice. Sacrifice was often used with the purpose of assisting kings and their families care for state affairs and being able to deal with demanding situations that the community came across. Background Yajna was a concept that needed to be looked at from two perspectives, as in addition to having to perform the process in accordance with cultural values, individuals also had to go through great efforts in order to influence divinity to accept their sacrifices. Now, as for many other peoples, for the Vedic people too, the means through which sacrifice must pass to be brought to its fulfillment is fire (Vesci 14). The God Agni is one of the principal figures in Vedic tradition that has the purpose of assisting people in connecting with the divine. The fact that even his name stands as a reference to fire demonstrates that fire holds a particularlyShow MoreRelatedIndo-English Women Poetry: A Journey From Feminism to Post-Feminism1820 Words   |  8 Pagespurple buds and red, Leant down, - and, mid the pale greens edge The louts raised its head And softly, softly hour by hour Light faded and a veil Fell over tree, wave, and flower On came the twilight pale(Dutt1986:90). These romantic poets value spontaneity in thought and expression. Words and images were chosen to turn the familiar into a thing of beauty and tenderness. This early poetry is generally sentimental and sad. Indo-English poetry was first written by Kashiprasad Ghoshe (1809-1873)Read MoreThe Ramayana Is Not Just A Story5045 Words   |  21 Pagesexplores human values and the concept of dharma. Verses in the Ramayana are written in a 32-syllable meter called . The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and devotional elements. The characters Rama, Sita, Lakshman, Bharata, Hanuman, and Ravana are all fundamental to the cultural consciousness