Mahdist War and the Siege of Khartoum

The Siege of Khartoum lasted from March 13, 1884 to January 26, 1885, and took place during the Mahdist War (1881-1899). In early 1884, Major General Charles Chinese Gordon arrived to take command of British and Egyptian forces in Khartoum. Though tasked with extracting his command from the area before Mahdist rebels arrived, he elected to defend the city. The resulting siege saw Gordons garrison overwhelmed and wiped out shortly before a relief force arrived. The failure to rescue Gordon and his men was blamed on Prime Minister William Gladstone and caused his government to fall. Background In the wake of 1882 Anglo-Egyptian War, British troops remained in Egypt to protect British interests. Though occupying the country, they allowed the Khedive to continue overseeing domestic affairs. This included dealing with the Mahdist Revolt which had commenced in Sudan. Though technically under Egyptian rule, large parts of Sudan had fallen to Mahdist forces led by Muhammad Ahmad. Considering himself the Mahdi (the redeemer of Islam), Ahmad defeated Egyptian forces at El Obeid in November 1883 and overran Kordofan and Darfur. This defeat and the deteriorating situation led to Sudan being discussed in Parliament. Assessing the problem and wishing to avoid the cost of intervention, Prime Minister William Gladstone and his cabinet were unwilling to commit forces to the conflict. As a result, their representative in Cairo, Sir Evelyn Baring, directed the Khedive to order the garrisons in Sudan to evacuate back into Egypt. To oversee this operation, London requested that Major General Charles Chinese Gordon be placed in command. A veteran officer and former governor-general of Sudan, Gordon was familiar with the region and its peoples. Leaving in early 1884, he was also tasked with reporting on the best means for extracting the Egyptians from the conflict. Arriving in Cairo, he was re-appointed Governor-General of Sudan with full executive powers. Sailing up the Nile, he arrived at Khartoum on February 18. Directing his limited forces against the advancing Mahdists, Gordon began evacuating women and children north to Egypt. Siege of Khartoum Conflict: Mahdist War (1881-1899)Date: March 13, 1884 to January 26, 1885Armies Commanders:British EgyptiansMajor General Charles Gordon7,000 men, 9 gunboatsMahdistsMuhammad Ahmadapprox. 50,000 menCasualties:British: Entire force lostMahdists: Unknown Gordon Digs In Though London desired to abandon Sudan, Gordon firmly believed the Mahdists needed to be defeated or they could overrun Egypt. Citing a lack of boats and transport, he ignored his orders to evacuate and began organizing a defense of Khartoum. In an effort to win over the citys residents, he improved the justice system and remitted taxes. Recognizing that Khartoums economy rested on the slave trade, he re-legalized slavery despite the fact that he had originally abolished it during his earlier term as governor-general. While unpopular at home, this move increased Gordons support in the city. As he moved forward, he began requesting reinforcements to defend the city. An initial request for a regiment of Turkish troops was denied as was a later call for a force of Indian Muslims. Increasingly agitated by Gladstones lack of support, Gordon began sending a series of angry telegrams to London. These soon became public and led to a vote of no confidence against Gladstones government. Though he survived, Gladstone steadfastly refused to become committed to a war in Sudan. Left on his own, Gordon began enhancing Khartoums defenses. Protected to the north and west by the White and Blue Niles, he saw that fortifications and trenches were constructed to the south and east. Facing the desert, these were supported by land mines and wire barriers. To defend the rivers, Gordon retrofitted several steamers into gunboats which were protected by metal plates. Attempting an offensive near Halfaya on March 16, Gordons troops faltered and took 200 casualties. In the wake of the setback, he concluded that he should remain on the defensive. The Siege Begins Later that month, Mahdist forces began to near Khartoum and skirmishing commenced. With Mahdist forces closing in, Gordon telegraphed London on April 19 that he had provisions for five months. He also requested two to three thousand Turkish troops as his men were increasingly unreliable. Gordon believed that with such a force, he could drive off the enemy. As the month ended, the tribes to the north elected to join with the Mahdi and cut off Gordons lines of communication to Egypt. While runners were able to make the journey, the Nile and telegraph were severed. As enemy forces surrounded the city, Gordon attempted to convince the Mahdi to make peace but with no success. General Sir Garnet Wolseley. Public Domain Trapped in Khartoum Holding the city, Gordon was able to somewhat replenish his supplies by raiding with his gunboats. In London, his plight was played up in the press and eventually, Queen Victoria directed Gladstone to send aid to the beleaguered garrison. Acquiescing in July 1884, Gladstone ordered General Sir Garnet Wolseley to form an expedition for the relief of Khartoum. Despite this, it took a substantial amount of time to organize the needed men and supplies. As the fall progressed, Gordons position became increasingly tenuous as supplies dwindled and many of his more capable officers were killed. Shortening his line, he constructed a new wall inside the city and tower from which to observe the enemy. Though communications remained spotty, Gordon did receive word that a relief expedition was en route. General Gordons Last Stand, 1893. Public Domain Despite this news, Gordon greatly feared for the city. A letter that arrived in Cairo on December 14 informed a friend, Farewell. You will never hear from me again. I fear that there will be treachery in the garrison, and all will be over by Christmas. Two days later, Gordon was forced to destroy his outpost across the White Nile at Omdurman. Made aware of Gordons concerns, Wolseley began pressing south. Defeating the Mahdists at Abu Klea on January 17, 1885, the men met the enemy again two days later. With the relief force approaching, the Mahdi began planning to storm Khartoum. Possessing around 50,000 men, he ordered one column to wade across the White Nile to attack the citys walls while another assaulted the Massalamieh Gate. The City Falls Moving forward on the night of January 25-26, both columns quickly overwhelmed the exhausted defenders. Swarming through the city, the Mahdists massacred the garrison and around 4,000 of Khartoums residents. Though the Mahdi had expressly ordered that Gordon be taken alive, he was struck down in the fighting. Accounts of his death vary with some reports stating he was killed at the governors palace, while others claim he was shot in the street while trying to escape to the Austrian consulate. In either case, Gordons body was decapitated and taken to the Mahdi on a pike. Aftermath In the fighting at Khartoum, Gordons entire 7,000-man garrison was killed. Mahdist casualties are not known. Driving south, Wolseleys relief force reached Khartoum two days after the citys fall. With no reason to remain, he ordered his men to return to Egypt, leaving Sudan to the Mahdi. It remained under Mahdist control until 1898 when Major General Herbert Kitchener defeated them at the Battle of Omdurman. Though a search was made for Gordons remains after Khartoum was retaken, they were never found. Acclaimed by the public, Gordons death was blamed on Gladstone who delayed forming a relief expedition. The resulting outcry led his government to fall in March 1885 and he was formally rebuked by Queen Victoria. Battle of Omdurman. Photograph Source: Public Domain

Explanation of the Utilitarian Ethical Theory Essay

Explanation of the Utilitarian Ethical Theory There are many different ethical approaches that deal with the morality issues we face every day, but the utilitarian approach holds the feeling of morally belonging to a group and the lack of individualism that many others carry. It also can be a very cold approach for those who belong to the minority in a society. This is because the principle of utility says that â€Å"we ought to do that which produces the greatest amount of happiness or pleasure for the greatest number of people (MacKinnon, 32).† To examine utilitarianism we first need to look at the word, this is where we find the word â€Å"utility† imbedded into it. Utility, by mathematical definition, is â€Å"a measure of the total benefit or†¦show more content†¦This may help us decide. The two main advancers of the utilitarian ethical theory, Jeremy Bentham and John Stuart Mill, had similar views as they pertain to the theory, with one main difference, quantity verses quality. The production of the best possible outcome is common between these men’s views, with the exception of what the product is. Jeremy Bentham came before John Stuart Mill in writing about the utilitarian approach to ethics and his views were the backbone for Mill’s. He â€Å"was an English-born student of law and the leader of a radical movement for social and legal reform based on utilitarian principles (MacKinnon, 31).† Bentham was considered to be an act utilitarian which means he believed â€Å"a person performs the acts that benefit the most people, regardless of personal feelings or the societal constraints such as laws.†3 His ideas were for legal reform but, when put to use in normative ethics, we can come to the possible conclusion that for him the decision to save the two ordinary citizens would bring about the greatest pleasure, so the â€Å"would be† hero ought to do it. This is considered a quantitative step to reasoning the action. 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Adoration Of Magi Essay Example For Students

Adoration Of Magi Essay The painting Adoration of the Magi by di Nardo portrays the three Magiapproaching he baby Jesus and the Virgin Mary. However, there is much more toit than just this familiar scene from Judeo-Christian lore. When approachingthis painting in order to analyze it iconographically, it is necessary to firstlook at all aspects of the form. If this aspect is ignored, it provides for anincomplete analysis of the painting. Once this is looked at, the iconography ofthe painting becomes much clearer, and it is easier to compare the painting tothe actual biblical text from which it was derived (Gospel of St. Matthew 2:1? 2:12). When approaching the painting the first thing I noticed was the oddperspective. There are several vanishing points. Also, all of the figures seemto be placed on one plane. Because of this, the two figures that represent Jesusand Mary seem to be hovering weirdly above the ground. This, I believe, drawsthe viewers attention to these two figures, since they are the main focu s ofthe painting. Due to the influence of my culture, I recognized the figures asJesus and Mary immediately. However, despite this, there are a few indicators asto who the people represented in the painting are. When viewing the painting, itis obvious that the figures of mother and child are the main point because thegazes of all of the people in the represented center on the child, including themothers. Also, the weird hovering effect also directs the viewersattention to these two figures. Both Mary and Jesus have halos, but this is notnecessarily a distinguishing factor seeing as how there are also four otherfigures in the painting that have halos. However, the halo that surrounds thehead of the baby Jesus has a slightly different pattern than those that theother figures possess. This lets you know that for whatever reason, this childis set apart from all other figures in the painting. So, even if the viewer isof another culture or religion and doesnt see the significance of the f emalein the picture being clothed in blue and red, or the significance of theblessing position in which the baby is holding his hand, he can see thatfor some reason, this child is being distinguished from all other people in thepainting. Another aspect of the form that draws your attention to the Virgin andJesus is the triangular set up of these two figures along with Joseph andanother Magus. The triangle that is formed has Mary and Jesus at the peak, yetagain, drawing the viewers attention to these two figures and reinforcing thefact that they are of some significance. When comparing the painting to the textin the Bible that describes the same meeting of the Magi with the baby Jesus andMary, there are several differences. There are certain things that I noticedthat not only go contrary to the painting, but to popular cultures idea ofthis story. First, in the Bible, the Magi are referred to as, chief priests andteachers of the law. They were not kings as they are often referred to i nChristian culture. In fact, in di Nardos depiction, all of the Magi arewearing crowns, showing this misunderstanding. Another thing that is assumed bydi Nardo in his painting, as well as by popular culture is that there were threeMagi. There is nothing mentioned in Matthew 2:1 ? 2:12 that makes reference tothere being exactly three Magi. What I noticed that might have lead to thismisconception, however, is that the Magi brought gifts of gold, incense andmyrrh. This is the only thing that I saw that could have lead to the beliefthat there were three Magi ? one Magus for each gift. There are also extrapeople in the painting whom I could not identify. There is no mention of anyonein the bible besides Jesus, Mary and the Magi. There is not even any mention ofJoseph who is clearly depicted. Also, the gifts that the Magi are holding in thepainting by di Nardo, are all the same and look as though they are gold, ratherthan gold, incense and myrrh. Whether these are merely containers with t he truegifts inside of them, I do not know, but even if they are, this still straysfrom the original biblical story, because it gives no mention of the gifts beingpresented in golden cases. Another aspect that is different in di Nardospainting than it is in the Bible, is that in the painting, the Magus that bowsdown to worship Jesus has removed his crown and placed it on the ground in frontof Jesus. There is no mention of this in the Bible. This goes along with themisrepresentation of the Magi as kings or Wise Men. There is also an additionalpart added by di Nardo that is not mentioned in the Bible. The Bible simplystates that the Magi saw the child with his mother Mary, and they bowed downand worshiped him. (Matthew 2:11) However, di Nardo portrays one Magus bowingdown and kissing the baby Jesus feet. Another outstanding difference betweenthe Bible and di Nardos depiction of the story is that when the Magi go topay respects to Jesus, he, Mary and Joseph are living in a house at tha t time. .ua029717a59a0d8876a92e2e49f3ed240 , .ua029717a59a0d8876a92e2e49f3ed240 .postImageUrl , .ua029717a59a0d8876a92e2e49f3ed240 .centered-text-area { min-height: 80px; position: relative; } .ua029717a59a0d8876a92e2e49f3ed240 , .ua029717a59a0d8876a92e2e49f3ed240:hover , .ua029717a59a0d8876a92e2e49f3ed240:visited , .ua029717a59a0d8876a92e2e49f3ed240:active { border:0!important; } .ua029717a59a0d8876a92e2e49f3ed240 .clearfix:after { content: ""; display: table; clear: both; } .ua029717a59a0d8876a92e2e49f3ed240 { 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; } .ua029717a59a0d8876a92e2e49f3ed240:active , .ua029717a59a0d8876a92e2e49f3ed240:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ua029717a59a0d8876a92e2e49f3ed240 .centered-text-area { width: 100%; position: relative ; } .ua029717a59a0d8876a92e2e49f3ed240 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ua029717a59a0d8876a92e2e49f3ed240 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ua029717a59a0d8876a92e2e49f3ed240 .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; } .ua029717a59a0d8876a92e2e49f3ed240:hover .ctaButton { background-color: #34495E!important; } .ua029717a59a0d8876a92e2e49f3ed240 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ua029717a59a0d8876a92e2e49f3ed240 .ua029717a59a0d8876a92e2e49f3ed240-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ua029717a59a0d8876a92e2e49f3ed240:after { content: ""; display: block; clear: both; } READ: Monosaccharides Essay They did not visit Jesus on the night of his birth in a manger, contrary to yetanother convention. Di Nardo clearly portrays the scene as taking place in amanger, shown by the prominent horse and cow placed centrally in the picture. Itis also clear that the scene is taking place out of doors because there aregrasses and weeds growing out of the ground. The Bible clearly states that theMagi went into a house, showing that this was not the newborn Jesus that theywere visiting, but a child who was several months old. There is also one detailmentioned in the biblical version that di Nardo, for whatever reason, chose toleave out of Adoration of the Magi. The Bible makes a big point that theMagi followed a star to find Jesus, and that the start stopped over the housewhere the baby Jesus was. However, in di Nardos representation, the sky isclear and golden. The several differences between the painting and the actualstory in the Bible show the vast misconceptions (or if these were notmisconc eptions, at least misrepresentations) of di Nardo when painting thispicture. However, these misconceptions were not di Nardos alone. Whetherthese were commonly held beliefs at the time that Adoration of the Magiwas painted, I do not know. What I do know however, is that when I initiallystarted looking at the painting I did not notice anything wrong with it. In fact, I was going to change my selection on the belief that the painting wastoo straight forward. It was not until I started carefully looking at thenotes I had taken about the picture and the notes I had taken about the versesin Matthew that I noticed these subtle differences. I had never read thatsection of the Bible before and through years of Christmas songs, and setting upthe manger with Wise Men and the baby Jesus in my living room at Christmas time,I had come to believe that that there were three Wise Men. They were threekings from Bethlehem. They visited Jesus in the manger with the cows and thesheep. This shows that what is conventionally believed is not necessarilyaccurate. We see this clearly in Adoration of the Magi, which initiallylooks perfectly okay to the popular Judeo-Christian eye, but upon closerinspection holds many of the common misconceptions of the three Wise Men.

Social Media Issues Relating To Race and Religion

Social Media Communication is one of the most important aspects of human being. Emerging technologies have completely redefined the way human beings communicate with each other. The internet has come out strongly as one of the most sophisticated tools of communication.Advertising We will write a custom proposal sample on Social Media Issues Relating To Race and Religion specifically for you for only $16.05 $11/page Learn More The social media is the most recent of the forms of communication. When Facebook came into existence in the year 2007, many critics thought that it was another passing wind, just as other technologies that never made it to see the light of the day (Luther Coretta 63). However, this site hosts over seven hundred million users who visit the site almost on a daily basis. Tweeter was soon to follow, and currently there is the YouTube which comes with more features. Social media has completely changed the social structures of many socie ties. Social Media, as Austin (78) says, is the second deliberation to many of the world societies. It has brought out the true meaning of the word globalization. The world is currently a true global village, thanks to the social media. It is now possible to tour the world, share with friends and families in far off locations, and get updated of every little thing that is going on around the world. It has therefore been possible for people across the world to share their life experiences, their feelings and many other social issues that are worth sharing (Aronson 19). This has seen many countries, for instance the recent uprisings in the Arab world, get liberated from dictatorial rules of people they had almost certainly believed would rule forever, people who had equated themselves to god. This was a tool for a better change. Social Media and Race It is still a fact that the world is made up of several races despite the increased interactivity. However, the racial barrier is fast f alling apart. This is especially so among the youths who are the most regular users of the social media (Safko 71). It has come to their realization that the world is one, and that the difference in skin color, geographical locations or lifestyles makes everyone unique to themselves and therefore should not be used as a basis of segregation. Through Facebook, the youths would share, and through this, they have come to realize that race, by its original definition, does not exist. What exists is the difference in the skin color due to difference in temperature and other environmental factors, and the difference in cultural practices as a result of difference societal structure. Social Media and Religion One of the most affected social aspects is the religion. Social media has opened up the world. Haught (65) says that religion is like a prison that limits one from a number of activities to the benefit of the religious leaders. Most of these restrictions are always baseless, as this s cholar further asserts. People across the world have used religion to manipulate other members of the society to behave in a way that would benefit them at the expense of the larger group of society members.Advertising Looking for proposal on communications media? Let's see if we can help you! Get your first paper with 15% OFF Learn More This is fast changing. Social media has allowed people world over to share and through this, knowledge is passed from one corners of the world to the other (Leithwood Steinbach 53). This has seen some religion transform, while others fall apart. People who had depended on religion to stay in power unfairly have been forced out of such offices. The world has assumed a new shape, and with it, a new religion that is more liberal and more accommodating. Works Cited Aronson, Marc. Race: A History beyond Black and White. New York: Ginee Seo Books, 2007. Print. Austin, James. The Last Snake Man. New York: Noir Publishing, 2007. Print. Haugh t, John. What Is Religion: An Introduction. New Jersey: Paulist Press, 1990. Print. Leithwood, Kennedy Steinbach, Richard. Changing Leadership for Changing Time. Buckingham: Open University Press, 1999. Print. Luther, Martin Coretta, Klein. I Have a Dream. New York: Scholastic Inc., 2007. Print. Safko, Lon. The Social Media Bible: Tactics, Tools, and Strategies for Business Success. New Jersey: John Wiley, 2010. Print.Advertising We will write a custom proposal sample on Social Media Issues Relating To Race and Religion specifically for you for only $16.05 $11/page Learn More This proposal on Social Media Issues Relating To Race and Religion was written and submitted by user Alma Burris to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.