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The last call the rise and fall of prohibition
The last call the rise and fall of prohibition
The impact of prohibition in the 1920s
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On January 16, 1920 religious groups and other temperance movement leaders rejoiced as the Eighteenth Amendment went into effect, banning the sale of alcoholic beverages. One of those leaders was Billy Sunday, an Evangelical preacher well-known for speaking at revival meetings and being one of the first preachers to spread their messages through the radio. With this new technology, he spread his beliefs about alcohol to anyone fortunate enough to own a radio. In his infamous sermon, “God’s Worst Enemy,” he uses personification, charged words, and ethical appeal to argue that the sale of alcohol should be prohibited.
In the speech, Sunday portrays saloons as violent, cowardly thieves that will rob everyone of their money and sanity. According to Sunday, the saloon “impoverishes your children, and it brings insanity and suicide.” He goes on to state that saloons will “steal the coffin from a dead child and yank the last crust of bread out of the hand
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He proclaims that the saloon “has no faith in God, no religion,” and would “close every church in the land… It would close every public school.” He connects alcohol with evil, and therefore sobriety with holiness, so that the audience will be motivated by their religion to turn against alcohol. He reinforces the association by stating “It despises heaven, hates love, scorns virtue.” Later, he claims that liquor
“sent the bullet through the body of Lincoln; it nerved the arm that sent the bullets through Garfield and William McKinley.” In the mind of a listener, alcohol is the indirect cause of violent tragedies such as assassinations, and so it is his/her moral duty to stand up for prohibition, so that the people who would commit such atrocities would never access the drug that pushes them over the edge. By bringing up religion and associating alcohol with acts of violence, Sunday convinces his audience that banning alcohol is the moral thing to
In the sermon, “Sinners in the Hands of an Angry God” by Jonathan Edwards, he preached about a stricter Calvinist theology of Puritanism. Edwards delivered it at the Massachusetts congregation on July 8, 1741. He blatantly uses rhetorical strategies to instill fear into his audience if they are to continue to not be active Puritans in religion. Edwards uses polysyndeton, harsh diction and tone, and the appeal to emotion along with the use of semicolons to develop his message.
In the 1700’s the Puritans left England for the fear of being persecuted. They moved to America for religious freedom. The Puritans lived from God’s laws. They did not depend as much on material things, and they had a simpler and conservative life. More than a hundred years later, the Puritan’s belief toward their church started to fade away. Some Puritans were not able to recognize their religion any longer, they felt that their congregations had grown too self-satisfied. They left their congregations, and their devotion to God gradually faded away. To rekindle the fervor that the early Puritans had, Jonathan Edwards and other Puritan ministers led a religious revival through New England. Edwards preached intense sermons that awakened his congregation to an awareness of their sins. With Edwards’ sermon, “Sinners in the Hands of an Angry God” he persuades the Puritans to convert back to Puritanism, by utilizing rhetorical strategies such as, imagery, loaded diction, and a threatening and fearful tone.
“Last Call,” provides the answers and explanations to these two questions and the historical viewpoint on the Prohibition Era. Daniel Okrent, who has authored four other books and is the first public editor of The New York Times, views Prohibition as one clash in a larger war waged by small-town white Protestants who felt overwhelmed by the forces of change that were sweeping their nation. He explains that this is a theory that was first proposed by the historian Richard Hofstadter more than five decades ago. Though many books and historical accounts have been written about Prohibition since then, Okrent offers an original account, which shows how its advocates combined the nativist fears of many Americans with legitimate concerns about the...
Zora Hurston's novel “their eyes are watching God” portrays the ideas of social norm through colloquial diction, connotative diction, and isolation syntax.
Each person, whether they realize it or not, has been shaped by their relationships with others. The effects that piers or family members can have on someone are limitless and often times profound. In many instances, people do not even know that they are being influenced by others. Even if it is in the most subtle manner, all characters in novels are directly influenced by other figures. Authors use rhetorical strategies to demonstrate the different ways in which relationships affect and shape character’s identities.
During these times, domestic violence was commonplace and many blamed alcohol as the culprit. Reformers also noticed that alcohol decreased efficiency of labor and thought of alcohol as a menace to society because it left men irresponsible and lacking self control. One reformer, named Lyman Beecher, argued that the act of alcohol consumption was immoral and will destroy the nation. Document H depicts the progression of becoming a drunkard from a common m...
Enacting prohibition in a culture so immersed in alcohol as America was not easy. American had long been a nation of strong social drinkers with a strong feeling towards personal freedom. As Okrent remarks, “George Washington had a still on his farm. James Madison downed a pint of whiskey a day”. This was an era when drinking liquor on ships was far safer than the stale scummy water aboard, and it was common fo...
“Sinners in the Hands of an Angry God” Rhetorical Analysis “Sinners in the Hands of an Angry God” by Jonathan Edwards uses imagery and symbolism to persuade the audience to become more devout Christians by channeling fear and emphasizing religious values. Jonathan Edwards was a Puritan minister who preached during the time of the Great Awakening in America. During this period of religious revival, Edwards wanted people to return to the devout ways of the early Puritans in America. The spirit of the revival led Edwards to believe that sinners would enter hell. Edwards’ sermon was primarily addressed to sinners for the purpose of alerting them about their sins and inspiring them to take action to become more devoted to God.
In order to truly understand Canadian prohibition the prior temperance movement must be examined. During the 19th century, alcohol was seen as a great evil (citation needed). This evil harmed the family unit and society. This was the view of the teetotalers who abstained from alcoholic beverages on a moral basis (citation needed). The teetotalers thought that their morals came from the Judeo-Christian God, and that curing society from the evil of alcohol was necessary for “Social Salvation.” (Citation needed)
“By 1830, the average American over 15 years old consumed nearly seven gallons of pure alcohol a year – three times as much as we drink today – and alcohol abuse (primarily by men) was wreaking havoc on the lives of many.” In the 1800s millions of Americans took a pledge to refrain from drinking alcohol. This was known as the Temperance Movement. The temperance movement was a reaction to the increase of alcohol consumption throughout the nation. The opposition to drinking originally stemmed from heath and religious reformers. These groups were crucial to American society for their efforts to tighten social controls. During this era, there were multiple citizens who believed some individuals were living unethically. “These people feared that God would no longer bless the United States and that these ungodly and unscrupulous people posed a threat to America's political system. To survive, the American republic, these people believed, needed virtuous citizens.” Due to these
In taking sides, it is evident that W.J. Rorabaugh was on the right track when he points out that many evangelic religious leaders formed groups to reiterate to the people that liquor was the tool of the devil and that basically, society would continue to...
The article discusses the need for these early Chicago saloons as a neighborhood commune for those men who labor long hours only to come home to poverty and despair of a desolate household. Melendy focuses on the mental, physiological, and moral nature of these workingmen. He points out that this saloon culture allows it’s patrons to develop these traits by interacting with their peers—others facing the same despair. These establishments are described as the “workingman’s school. He is both scholar and teacher” (Melendy pg. 78). Patrons gather at the bar, around tables and in the next room amongst games of pool, cards, and darts to discuss political and social problems, sporting news, and other neighborhood gossip. Here men, native and immigrant, exchange opinions and views of patriotism, brotherhood, and lessons in civil government. Melendy describes this atmosphere as cosmopolitan, and articulates that these businesses advertise this issue in their names. For example one of the downtown saloons was entitled “Everybody’s Exchange.” The saloon’s customers experienced a buffet of nationalities upon which was not so for those of poverty in previous decades. Saloons also served as disguises of corruption as Melendy illustrates by declaring “...
Blocker, Jack S. "American Temperance Movements: Cycles of Reform." Boston : Twayne Publishers, c1989. Ezell, Marcel D. "Early Attitudes toward Alcoholic Beverages in the South." Red River Valley Historical Review 7, 1982. Nott, Eliphalet.
It is important to talk about the Temperance Movement to better understand Canadian prohibition. The Temperance Movement started during the 19th century, and one of its chief goals was to cure society from the evils of alcohol. This evil harmed the family unit and society. According to the abstainers, alcohol was responsible for breaking up families. This may have been due to the fear of a “Drunken Husband” who would mistreat the defenseless members of the family. This was the view of the teetotalers who abstained from alcoholic beverages on a moral basis. The teetotalers thought that their morals came from the Judeo-Christian God, and that curing society from the evil of alcohol was necessary for “Social Salvation.”
Not only a history professor at the University of Washington, W.J. Rorabaugh was also has notable published research based on the 1960s, including; Berkeley at War: The 1960s (Oxford University Press, 1989), Kennedy and the Promise of the 1960s (Cambridge University Press, 2002), and The Real Making of the President: Kennedy, Nixon, and the 1960 Election (University Press of Kansas, 2009). (Pg. 138). In the article, Was Antebellum Temperance Reform Motivated Primarily by Religious Moralism?, the focus of the article was to determine what the prime motivation behind the temperance reform was, whether it was a religious reason or because it was for social and business benefits. While both sides agreed that the ultimate goal was to “perfect the