User:Guest2625/sandbox

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"The labor-hater and labor-baiter is virtually always a twin-headed creature spewing anti-Negro epithets from one mouth and anti-labor propaganda from the other mouth”

— Martin Luther King Jr.[1]
Brandon Tynan gives a performance in support of the strike: "Friends, Brothers, Sisters, Countrymen, lend me your ears...Behind us we have more than five million men and women. The ship of hope – the American Federation of Labor ... Now, dear public, our great public. You have always stood for justice...Will you stand up and show that you are with us, and join us in our cry of Equity! Equity!!, Equity!!!"

Etymology[edit]

The plant's common name refers to Venus, the Roman goddess of love. The genus name, Dionaea ('daughter of Dione'), refers to the Greek goddess Aphrodite, while the species name, muscipula, is a Latin homonym which means either mousetrap or flytrap.[2][3] The Latin word muscipula 'mousetrap' is derived from mus 'mouse' and decipula 'trap', while the homonym word muscipula (flytrap) is derived from musca 'fly' and decipula 'trap'.[4][5][3]

Historically, the plant was also known by the name tipitiwitchet or tippity twitchet, possibly an oblique reference to the plant's resemblance to human female genitalia.[2][6] The name is similar to the term tippet-de-witchet which derives from tippet and witchet (archaic term for vagina).[7][8] In contrast, the English botanist John Ellis, who gave the plant its scientific name in 1768, wrote that the plant name tippitywichit was an indigenous word from either Cherokee or Catawba.[3][9] The plant name according to the Handbook of American Indians derives from the Renape word titipiwitshik ('they (leaves) which wind around (or involve)').[10][11]

Bread and Roses[edit]

The source of Helen Todd's inspiration for the phrase "bread and roses" is unknown.[12] However, there is a quote by the Roman physician and philosopher Galen of Pergamon which closely parallels in meaning and wording the sentiment of the phrase. Edward Lane in his 1838 translation of One Thousand and One Nights states that according to the Ḥalbet El-Kumeyt from the 15th century that Galen said that "He who has two cakes of bread, let him dispose of one of them for some flowers of narcissus; for bread is the food of the body, and the narcissus is the food of the soul." The sentiment that the poor were not only lacking in food for the body, but also flowers for the soul was a theme among reformers of the time period. In April 1907, Mary MacArthur of the British Women's Trade Union League visited the Women's Trade Union League of Chicago and gave a series of speeches. Alice Henry of the Chicago League felt McArthur's message could be summed up by Galen's quote, which she had mentioned more than once, and that though it warns against the materialist nature of the industrial situation also points the direction in which the reformers hopes may go. McArthur's version of Galen's quote, which was incorrectly attributed to the Quran, was:[13]

The historical origin of the rose as a symbol of socialism relates to its association with the color red. Since at least 1848, red was associated with socialism.[14] Following the French Revolution of 1848, the socialists pushed to have the the revolution's red flag be designated the national flag.[15] The republicans, however, prevailed and the French tricolor flag remained the national flag. The provisional government as a compromise decreed that: "As a sign of rallying and as a remembrance of recognition for the last act of the popular revolution, members of the provisional government and other authorities will wear the red rosette, which will also be placed at the flagstaff."[16]

During the Paris Commune in 1871, the red flag solidified its link with socialism when it flew as the banner of the Communards' brief government.[17] Following the collapse of the Paris Commune, German Chancellor Bismarck out of fear of the growing strength of the socialists in Germany had parliament pass the Anti-Socialist laws to suppress the activities of the Social Democratic Party. As part of the Anti-Socialist laws in 1878, the display of emblems of the Social Democratic Party were banned. To circumvent the law, social democrats wore red bits of ribbons in their buttonholes. These actions, however, led to arrest and jail sentences. Subsequently, red rosebuds were substituted by social democrats. These actions also led to arrest and jail sentences. The judge ruled that in general everyone has a right to wear any flower as suits their taste, but when socialists as a group wear red rosebuds, it becomes a party emblem.[18] Due to the Anti-Socialist laws, which banned social democratic activities, hundreds of socialists were fined, imprisoned, or exiled from Germany.[19] With these exiles, the red rose symbol of socialism spread across Europe and to the United States. The socialist Johann Most was one of these German socialist exiles who arrived in the United States and carried the red rosebud symbol with him. The red rosebud was worn in his lapel in 1887 during speeches he gave in support of the eight individuals convicted in the Haymarket Affair in a sign of socialist solidarity.[20] Similarly, the wearing of a red flower, such as a red carnation or red rose, became common during the commemoration ceremonies in France at the Communards' Wall which remembered the victims of the collapse of the Paris Commune.[21] By the 1910s, the red rose was universally identified as a symbol of the socialist movement.[22][23]

Journeymen printers[edit]

Badge of the French Workers Party (Parti Ouvrier Francais) 1893-1905

778, New York City journeymen printers requested as a group from their employers a pay raise.[24][25][26][27][28] Sixteen years later in the spring of 1794, the journeymen printers formed the New York Typographical Association/Society which was an early trade union.[29] The society lasted for two and half years until 1796.[30] In 1795 an organization was formed in New York city known as "The Typographical Society," comprising in its membership most of those working at the trade.[31] In 1799 the Franklin Typographical Society of Journeyman Printers of New York was organized.[32] The society was also known as the Franklin Typographical Association. It dissolved in May 1804, a year after there was a yellow fever epidemic in the city.[33] In New York City in July 1809, the journeymen printers formed the New York Typographical Society.[34][35] It was both a benevolent society and trade union. On March 28, 1818, it ceased being a trade union and only continued as a benevolent society.[36] On June 19, 1831, the journeymen printers of the city formed the Typographical Association of New York which was a trade union.[37]

https://mudcat.org/thread.cfm?threadid=3742

Slogan

Rose symbol

Rallying cry

Worker revival

In Philadelphia in the spring of 1786, twenty-six journeymen printers went on the first strike in their craft when their employers attempted to lower their wages. The strike ended with wages being restored to their earlier level. Under the patronage of Benjamin Franklin, on March 7, 1788 printers formed the Franklin Society an association for the masters and journeymen of the craft. The society lasted until the 1793 yellow fever epidemic.[29] The Philadelphia Typographical Society was organized in 1802, and enjoys the distinction of being the oldest existing organization of the craft. Up to 1831 it existed as both a benevolent and a trade society, as was the rule among the early societies. In 1831, it became solely a benevolent society.[31] Franklin Typographical Association for journeymen printers was formed in 1842 in Philadelphia. It created a detailed scale of prices in 1845. In 1850, the Journeymen Printer's Union of Philadelphia was formed because of the waning strength of the Franklin association. In 1852, it joined with other typographical unions to form the National Typographical Union with it being local 2.[38]

Walter Crane emblem for The World Order of Socialists

In New Orleans in 1810, the journeymen printers formed the New Orleans Typographical Society.[34]

In Albany in 1813, the journeymen printers formed the Baltimore Typographical Society.[34]

In Washington in 1815, the journeymen printers formed the Columbia Typographical Society.[34]

In Baltimore in 1795, the journeymen tailors formed the United Journeymen Taylors Society.[34]

In New York City in 1804, the journeymen tailors formed the United Society of Journeymen Taylors.[34]

In Philadelphia in 1794, the journeymen shoemakers formed the Federal Society of Journeymen Cordwainers. In 1799, more than one hundred union member shoemakers turned-out and went on strike for higher wages. In 1805, shoemaker union members went on strike again. At this time, the name of their group was the Journeymen Boot and Shoemakers Society of Philadelphia. This strike ended unsuccessfully. It also led to the Pullis case which determined that worker combinations were illegal. In 1806 after losing the Pullis case, the shoemakers announced that they would be opening their own warehouse store. By the 1830s, the workers sought to rally the "producing class" against what had by now frequently been vilified as "wage slavery".[38]

In New York and Baltimore in 1809, the cordwainers went on trial for forming combinations and striking. In both cities, they were convicted for conspiring to form illegal combinations.[39]

The National Trades Union was formed in 1834. It was a national union of local central unions.[40]

The Philadelphia Journeymen House Carpenters Association called for a national convention of carpenter associations in October 1836.[40]

In November 1836, a convention of the typographical societies from across the country was held in Washington D.C. At the convention, the National Typographical Association was formed. Its purpose was to allow the different societies to mutual support each other, to guarantee no member worked in a print job where a member of any one of the societies had been expelled, and to give blank cards to any member who wished to leave one city and go to another, and therefore, automatically allow them into the new city's society.[41]

The[42][43] Jamestown Polish craftsmen's strike of 1619 took place in the settlement of Jamestown in the Virginia colony.[44] It was the first documented strike in North America.[45] Skilled Polish craftsmen were sent by the Virginia Company to Jamestown to produce pitch, tar, and turpentine used for shipbuilding.[46] When the colony held its first election in 1619, the Polish workers were not allowed to vote, on the grounds that they were not of English origin, and they went on strike.[45] Due to the importance of the skilled workers in producing valuable naval stores for the colony, company leaders bowed to labor pressure and gave full voting rights to the Polish workers.[44]

On Memorial day May 30, a crowd of young youths and girls decided to hold National Youth Day, a day of speeches against war and fascism, on the Embarcadero. Unbeknownst to the crowd, the permit for the protest did not go through and without provocation the crowd of 250 youths congregating for protest were attacked by the police guarding the Embarcadero. Sixty-five youths and girls as young as fifteen were clubbed down with fractures to their head.[47]

History[edit]

John Smith first encountered and was impressed with the talents of Polish craftsmen when he traveled through Poland in 1602,[48] fleeing the Turks who had imprisoned him. The Polish–Lithuanian Commonwealth was then the largest kingdom of Europe,[49] covering the present territory of Poland, Lithuania, Latvia, Estonia, Belarus, Ukraine, Moldavia and parts of Russia.[50]

Craftsman glassblower in Jamestown, Virginia, circa 1608.

Early in Jamestown's history, Smith and the Virginia Company began recruiting workers from the Polish and Baltic region to come to their new colony.[48] The first of these foreign workers came with the second group of settlers who arrived in the colony in 1608; two of these Polish workers would later save Smith's life in an attack by Native Americans[45][48] as noted in Smith's writings.[44] Contemporary historical accounts refer to this first group of foreign craftsmen as Poles and Dutchmen.[45][51][52]

The foreign craftsmen began producing glassware, pitch, and potash soon after their arrival in 1608. These goods were used in the colony, but were also important as they were the first goods exported from the colony to Europe.[45] Later more Polish skilled workers arrived and continued to produce tar, resin, and turpentine,[45] and clapboard and frankincense as well.[51]

Despite the Polish workers economic value, when the first elections in the colony were held in 1619, the colony did not allow the Poles to vote. They were denied the right to vote on the grounds that they were not of English origin. The craftsmen in response, refused to work unless they were given the right to vote.[44] Under this labor pressure, the Virginia Company's Council reversed the decision to disenfranchise the craftsmen, and simultaneously struck an agreement with the craftsmen to apprentice young men from the colony.[44][45] The company leaders feared not only the loss of income and labor, but that the colony might gain a reputation for not being welcoming to further non-English settlers, especially skilled craftsmen.[51]

See also[edit]

References[edit]

  1. ^ https://www.commondreams.org/views/2017/09/03/labor-day-remember-martin-luther-kings-last-campaign-was-workers-rights
  2. ^ a b "Background Information on Venus Fly Traps—Venus Fly Trap naming and history". FlyTrapCare.com. 4 April 2008. Archived from the original on 17 December 2008.
  3. ^ a b c Cite error: The named reference :7 was invoked but never defined (see the help page).
  4. ^ Donaldson, John William (1852). Varronianus: A Critical and Historical Introduction to the Ethnography of Ancient Italy and to the Philological Study of the Latin Language. J. W. Parker & Son. p. 431.
  5. ^ Wase, Christopher (1662). Dictionarium Minus: A Compendious Dictionary English-Latin and Latin-English. Maxwell.
  6. ^ Rice, Barry (January 2007). "How did the Venus flytrap get its name?". The Carnivorous Plant FAQ.
  7. ^ "tippet-de-witchet, n. — Green's Dictionary of Slang". greensdictofslang.com. Retrieved 2020-01-21.
  8. ^ Williams, Gordon (2001-09-13). "wicket". A Dictionary of Sexual Language and Imagery in Shakespearean and Stuart Literature: Three Volume Set Volume I A-F Volume II G-P Volume III Q-Z. A&C Black. p. 1533. ISBN 978-0-485-11393-8.
  9. ^ Cite error: The named reference :8 was invoked but never defined (see the help page).
  10. ^ Mabey, Richard (2016-01-11). The Cabaret of Plants: Forty Thousand Years of Plant Life and the Human Imagination. W. W. Norton & Company. ISBN 978-0-393-24877-7.
  11. ^ Hodge, Frederick Webb (1912). Handbook of American Indians North of Mexico: N-Z. U.S. Government Printing Office. p. 759.
  12. ^ Bernhardt, Debra E.; Bernstein, Rachel; Archives, Robert F. Wagner Labor (2000). Ordinary People, Extraordinary Lives: A Pictorial History of Working People in New York City. NYU Press. p. 106. ISBN 9780814798669.
  13. ^ Henry, Alice (April 7, 1907). "Mary MacArthur and the Women's Trade Union Movement". The Survey. 18: 46–47.
  14. ^ Leighton, John (1871). Paris Under the Commune. Bradbury, Evans. pp. iv.
  15. ^ Agoult, Marie d' (1862). Histoire de la révolution de 1848 (in French). Charpentier. p. 363.
  16. ^ Agoult, Marie d' (1862). Histoire de la révolution de 1848 (in French). Charpentier. p. 360. M. Louis Blanc, en rédigeant le décret qui déclarait que le drapeau national était le drapeau tricolore, obtint d'y ajouter la phrase suivante : «Comme signe de ralliement et comme souvenir de reconnaissance pour le dernier acte de la révolution populaire, les membres du gouvernement provisoire et les autres autorités porteront la rosette rouge, laquelle sera placée aussi à la hampe du drapeau.»
  17. ^ Leighton, John (1871). Paris Under the Commune. Bradbury, Evans. p. 118.
  18. ^ "Metropolitan. v.38 1913". HathiTrust. p. 63. Retrieved 2019-03-02.
  19. ^ Hayes, Carlton J. H. (October 1917). "The History of German Socialism Reconsidered". The American Historical Review. 23 (1): 77. doi:10.2307/1837686. JSTOR 1837686.
  20. ^ "Most's Meeting". Indianapolis Indiana State Sentinel. September 21, 1887. p. 1 Column 1.
  21. ^ Russell, Phillips (August 1914). "In Memory of Commune -- A Working Class Demonstration in Paris". The International Socialist Review. 15: 70.
  22. ^ "Small Army Guarding Rockefeller Estate". Boston Sunday Post. June 14, 1914. p. 9 Column 3.
  23. ^ The Woman Voter, Woman Suffrage Party of New York (1915). What does the red rose really mean?. Staten Island Museum. Allied Printing Trades Union Council, New York City. p. 10.
  24. ^ Lause, Mark A. (1991). SOME DEGREE OF POWER: Preindustrial American Printing Trades, 1778-1815 (C). University of Arkansas Press. p. 58. ISBN 9781610753869.
  25. ^ R. Laurie Simmons; Thomas H. Simmons; Charles Haecker & Erika Martin Siebert (May 2008), National Historic Landmark Nomination: Ludlow Tent Colony Site (PDF), National Park Service
  26. ^ R. Laurie Simmons; Thomas H. Simmons; Charles Haecker & Erika Martin Siebert (May 2008), National Historic Landmark Nomination: Ludlow Tent Colony Site (PDF), National Park Service
  27. ^ R. Laurie Simmons; Thomas H. Simmons; Charles Haecker & Erika Martin Siebert (May 2008), National Historic Landmark Nomination: Ludlow Tent Colony Site (PDF), National Park Service
  28. ^ R. Laurie Simmons; Thomas H. Simmons; Charles Haecker & Erika Martin Siebert (May 2008), National Historic Landmark Nomination: Ludlow Tent Colony Site (PDF), National Park Service
  29. ^ a b Lause, Mark A. (1991). SOME DEGREE OF POWER: Preindustrial American Printing Trades, 1778-1815 (C). University of Arkansas Press. p. 59. ISBN 9781610753869.
  30. ^ Stevens, George A. (1913). New York Typographical Union No. 6: Study of a Modern Trade Union and Its Predecessors. State Department of Labor. p. 35.
  31. ^ a b Tracy, George A.; Miller B., Hugo; Prescott, William B.; Sullivan, Jeremiah J. (1913). History of the Typographical union, its beginnings, progress and development, its beneficial and educational features together with a chapter on the early organization of printers. University of California Libraries. [Indianapolis] : The International typographical union.
  32. ^ Tracy, George A.; Miller B., Hugo; Prescott, William B.; Sullivan, Jeremiah J. (1913). History of the Typographical union, its beginnings, progress and development, its beneficial and educational features together with a chapter on the early organization of printers. University of California Libraries. [Indianapolis] : The International typographical union.
  33. ^ Stevens, George A. (1913). New York Typographical Union No. 6: Study of a Modern Trade Union and Its Predecessors. State Department of Labor. p. 40.
  34. ^ a b c d e f Lause, Mark A. (1991). SOME DEGREE OF POWER: Preindustrial American Printing Trades, 1778-1815 (C). University of Arkansas Press. p. 63. ISBN 9781610753869.
  35. ^ Stevens, George A. (1913). New York Typographical Union No. 6: Study of a Modern Trade Union and Its Predecessors. State Department of Labor. p. 41.
  36. ^ Stevens, George A. (1913). New York Typographical Union No. 6: Study of a Modern Trade Union and Its Predecessors. State Department of Labor. p. 80.
  37. ^ Stevens, George A. (1913). New York Typographical Union No. 6: Study of a Modern Trade Union and Its Predecessors. State Department of Labor. p. 106.
  38. ^ a b https://hsp.org/sites/default/files/legacies_2014_final_for_web_0.pdf
  39. ^ Barnett, George Ernest (1909). The printers: a study in American trade unionism. American Economic Association.
  40. ^ a b Barnett, George Ernest (1909). The printers: a study in American trade unionism. American Economic Association. p. 23.
  41. ^ Barnett, George Ernest (1909). The printers: a study in American trade unionism. American Economic Association. pp. 23–25.
  42. ^ Juravich, Tom; Hartford, William F.; Green, James R. (1996). Commonwealth of Toil: Chapters in the History of Massachusetts Workers and Their Unions. Univ of Massachusetts Press. ISBN 1558490469.
  43. ^ Commons, John Rogers; Saposs, David Joseph; Sumner, Helen Laura; Mittelman, Edward Becker; Hoagland, Henry Elmer; Andrews, John Bertram; Perlman, Selig; Lescohier, Don Divance; Brandeis, Elizabeth (1921). History of Labour in the United States: Introduction, by J. R. Commons. Colonial and federal beginnings (to 1827) by D. J. Saposs. Citizenship (1827-1833) by Helen L. Sumner. Trade unionism (1833-1839) by E. B. Mittelman. Humanitarianism (1840-1860) by H. E. Hoagland. Macmillan.
  44. ^ a b c d e Pula, James S. (2008). "Fact vs. Fiction: What Do We Really Know About The Polish Presence In Early Jamestown?". The Polish Review. 53 (4): 477–493, 491. JSTOR 25779776.
  45. ^ a b c d e f g Grizzard, Jr., Frank E.; Smith, Boyd D. (2007). Jamestown Colony: A Political, Social, and Cultural History. ABC-CLIO. p. 171. ISBN 978-1-85109-637-4.
  46. ^ Warder, Bill. ""From Forraine Parts": Non-English Europeans at Jamestown, 1607-1625" (PDF). Historic Jamestowne. National Park Service. Retrieved 30 May 2018.
  47. ^ Quin, Mike (1979). The Big Strike. International Publishers Co. p. 64. ISBN 9780717805044.
  48. ^ a b c Barbour, Philip L. (January 1964). "The Identity of the First Poles in America". The William and Mary Quarterly. 21 (1): 77–92, 78. doi:10.2307/1923357. JSTOR 1923357.
  49. ^ Piotr Wandycz (2001). The price of freedom (p.66). p. 66. ISBN 978-0-415-25491-5. Retrieved August 13, 2011. 
  50. ^ Stone, Daniel Z. (2014-07-01). The Polish-Lithuanian State, 1386-1795. University of Washington Press. ISBN 9780295803623.
  51. ^ a b c Perlmutter, Philip (1999). Legacy of Hate: A Short History of Ethnic, Religious, and Racial Prejudice in America. M.E. Sharpe. p. 16. ISBN 0-7656-0406-X.
  52. ^ Smith, John (1624). "VII". The Generall Historie of Virginia, New-England, and the Summer Isles-The generall historie of Virginia, New England & the Summer Isles, together with The true travels, adventures and observations. Vol. 1. American Memory. pp. 150–184. Retrieved November 30, 2014.

Related reading[edit]

External links[edit]


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