The Salem Witch Trials Vs. Red Scare - 1274 Words

Odunayo Aladeniyi Mrs. Van De Motter American Literature 7th 31 October 2017 The Salem Witch Trials vs. The Red Scare â€Å"All wish to possess knowledge, but few, comparatively speaking, are willing to pay the price(Juvenal)†. This quote represents the knowledge that a single human being may have, but may not wish to use in situations. Numerous Historians have marked The Salem Witch Trials and The Red Scare as both Era’s of Hysteria among the people of the U.S, this research will explain the makings of a hysterical nation. The Salem Witch Trials was reported as early as the 1690’s as the Puritans started to arrive in America as a new nation for a better start. The Puritans originated from Old†¦show more content†¦The girls at trial could have mass panic attacks as probable evidence at each woman s trial. The villager suspected certain men and women of witchcraft no one was safe. The same was for the slave named Tituba whose West Indian ancestry mad the villagers extra suspicious of her practicing some form of voodoo, a Haitian r eligion. A group of small girls which it started from Becky Panis and Abigail Williams a game was played amongst the girls which involved experimenting with fortune telling and little spells. The girls hid anything they did in secret from their parents, because they knew that what they were doing was forbidden(Magoon 37). â€Å" One of the first trials was of Bridget Bishop. Bishop was accused of transforming into a cat. She was found guilty and on June 10, 1692, she was hanged. The putnam family accused Rebecca Nurse of being a witch. She happened to have a long-standing quarrel with the family. In her trial, the jury found her not guilty, but the judge overruled and gave her guilty , she also hanged(Dunn 22-23)†. Modern Psychologist who studied the situation of this time era may have believed that the girls suffered from a psychological disorder that caused panic attacks. These girls were never forgotten by many historians till this day do not understand the inquiries of th e situation. The SecondShow MoreRelatedMccarthyism And The Salem Witch Trials1195 Words   |  5 Pagesregard for evidence (â€Å"McCarthyism†). The Salem Witch Trials was when more than 200 people were accused of practicing witchcraft and 20 were killed because of these accusations (Brooks). During the Red Scare like there are accusations of people committing treason during the Red Scare. In The Crucible people are accused of being witches during the Salem Witch trials. There are many similarities and differences between the Red Scare and the Salem Witch trials. These similarities and differences wereRead MoreArthur Millers The Crucible And The Second Red Scare1293 Words   |  6 Pages In Arthur Miller’s â€Å"Why I Wrote The Crucible†, Miller connects The Crucible and the Second Red Scare by highlighting his process of writing which in return displays the two different time era’s similarities. He states, â€Å"[W]hen I began to think of writing about the hunt for Reds in America, I was motivated in some great part by the paralysis that had set in among many liberals who, despite their discomfort with the inquisitors’ violations of civil rights, were fearful†¦of being identified as Communists†Read MoreThe Mccarthy Hearings Vs The Salem Witch Trials Essay1011 Words   |  5 PagesMcCarthy Hearings vs The Salem Witch Trials The McCarthy Hearings and the Salem Witch Trials both transformed the thought process of Americans today. Despite being described as completely unique and distinguished events, they both are eerily similar in appearance. The Salem Witch Trials and McCarthyism are both described as witch hunts with several similarities in the way the inspired fear but they have several differences in the motivation and the end of each event. The Salem Witch Trials is know forRead MoreThe Powerless- Analysing Mccarthyism Vs. The Salem Witch Trials2054 Words   |  9 PagesThe Empowerment of the Powerless- Analysing McCarthyism Vs. The Salem Witch Trials During the witch trials, almost two hundred innocent people were convicted of consorting with the Devil and practicing witchcraft, and a surprising twenty people were hanged for their lack of confession. The source for this mass hysteria, was nothing more than the silent influence of eleven young girls ranging from the age of nine to twenty-five. They began to accuse their neighbors of witchcraft, gaining them theRead MoreThe Hands Of An Angry God1627 Words   |  7 PagesEdwards in the mid-1700’s, is a sermon directed to a Puritan congregation urging with orthodox fervor for transgressors to repent. Arthur Miller wrote the allegorical play The Crucible in 1953, lively portraying the hysteria occurring during the Salem Witch Trials in an effort to describe his perceptions of the post-war climate of McCarthyism and the sheer terror of Communism. In the pulpit oratory â€Å"Sinner in the Hands of an Angry God†, Edwards eloquently uses imagery, metaphors, and symbolism i n orderRead MoreThe Crucible : An Allegory For The Red Scare2011 Words   |  9 PagesAmericans being equal in status to White Americans during the Civil Rights movement. Although the crucible takes place in 1692, Salem, it reflects the concerns of 1950?s American life and is an allegory for the Red Scare, and Homosexuality. [2: Wall, Wendy. Anti-Communism in the 1950s. www.gilderlehrman.org. N.p., n.d. Web. 21 Apr. 2016. .] The Crucible takes place in Salem, Massachusetts, which was a puritan town.[endnoteRef:3] Reverend Parris is praying over his daughter, Betty, who appears toRead MoreThe Accusation of Witches in Puritan, New England1634 Words   |  7 Pagesbasis of this stringent religious way of life that the witch-hunts on 1692 came about. The accusation of people, beginning in Salem, Massachusetts and quickly spreading throughout the Puritan community began because the Puritans needed a scapegoat for their problems. The Puritans accused people of being a witch for actions that were hardly considered illegal and usually had to do with a threat posed to the church. Websters Dictionary defines a witch as 1. A woman practicing the black arts; 2. A charmingRead MoreMccarthyism : Alive Yesterday, Today, And Tomorrow2146 Words   |  9 Pagesdifferences, is a recurring theme throughout human history. Proof is shown in the events of the McCarthy era (the intensified fear of Communists from the late 194 0s and early 1950s also recognized as the Red Scare) the burning of Jews during the Black Death, the events of the Salem Witch Trials, and other episodes of mass hysteria. The spirit of McCarthyism continues to plague mankind and is kept burning by people who possess post 9/11 fears about Islamist terrorists (citation). Characterized byRead MoreEssay Witchcraft Portrayed in Films6180 Words   |  25 PagesAn ugly and frightening old woman crouches ominously over a big worn cauldron, set over a crackling red fire. Her skin is wrinkled, cragged and coloured in a strange tone that isnt quite natural, and her face features a long and crooked nose, adorned with a few erratic warts. She is wearing a long black robe that has seen better days, and a tall conical hat with a large rim covers her untidy hair. She concentrates on her cauldron, in which some unwholesome-looking liquid is boiling and sending off

Ethics Research Essay Financial Analysis

Question: Describe about the Ethics Research Essay for Financial Analysis. Answer: APES110 has been developed and written in the western world, and adopted throughout the world. How might accountants in non-western cultures respond to this Code? Might we expect Chinese, Indian and Nepalese or other non-western accountants to respond differently to the Code? Explain fully. Accounting is much more than financial analysis, numbers and methodologies used to conduct the analysis. Accounting holds sets of rules and standards that help to preserve the jobs purpose (Lee, 2012). It is shaped by various external and internal forces that control accounting practises. Furthermore, the accounting practises symbolise and signify the culture in which the practices are performed. Hence, it can be seen that the APES 110 code of accounting ethics are developed keeping in mind the western culture which is quite different than that of the non-western culture. The APES 110 Code of Ethics for Professional Accountants, are bindings on all members of the accounting professional bodies. Broadly, these standards aim to regulate members ethical conduct and the performance of the professional services across various types of professional engagements. Hence, it is important to observe the cultural difference between the western countries and non-western countries to analyse the impact of implementation of APES 110 Code of Ethics for Professional Accountants on non-western accounting practices. The paper has been developed to present an overview of APES 110 Code of Ethics for Professional Accountants and discuss the difference in cultural between the western and non-western countries (Turner Weickgenannt, 2013). Hence, the study focuses on conducting a literature review using the theories developed by Hofstede (2010), Gray (1988) and Godfrey (2006). Furthermore, the study presents the impact of APES 110 on non-western culture and the response of non-western accountants on APES 110 implementation. Finally, the paper ends with recommendation to simply APES 110 code of ethics for the non-western accounting professionals. Gray (1988) identified specific accounting values to be maintained by professional accountants. By identifying the professionalism versus statutory regime, it defines that the professional accountants must be given the control of APES110 code of ethics to be followed at the highest standards. Also, the standards of uniformity versus flexibility have been recognised to understand the level of flexibility in the APES110. Apparently, Gray (1988) formulated the secrecy versus transparency of APES110 code of ethics to detect the confidentiality and transparency of the ethical codes. Significantly, Gray (1988) classified the cultural area of global accounting system based in diverse cultural terms such as Western, Asian and developed Latin culture. Hofstede (2010) distinguished cultural values based on four dimensions such as Power distance, uncertainty avoidance, individualism and masculinity in order to solve near-term issues. Invariably, power distance signifies the inequality of the power among the members of a corporation. Clearly, due to such inequality of power, different countries with distinct cultures promote diverse ethical code of practices. Moreover, countries such as China, India and Gulf countries have possessed high level of power distance whereas in Austria, Denmark and Norway, low level of power distance is accepted. Also, western culture promotes uncertainty avoidance at the highest level following strict law and regulations. On the other hand, countries such as China, India and majority of the Asian countries prefer uncertainty avoidance tactics. Hofstede (2010) again divided the non-western countries into two categories namely individualism and collectivism. The individualism theory presents the extent to which an individual belongs to a group. Individualism is a way of focusing on individual practices irrespective of considering the welfare of the society. It can be seen that Australia, the United Kingdom and the United States are high individualism countries. Hence, there practices differ from that of collectivism countries such as India, Pakistan, China and Indonesia. On the other hand, Hofstede also differentiate the cultures into masculinity and femininity powers that distributes the emotional roles between the genders. It has been found that women are caring in all cultures but are competitive and assertive in the masculine countries. Hofstede provides the examples of high masculinity countries as Hungary, Austria and Japan. On the other hand, the low masculinity countries are Norway, Denmark and Finland. Finally, Godf rey (2006) presents a developed theory based on the finding of Gray (1988) and using Hofstede (2010) researches, to identify the differences in the accounting systems based on the variations in cultural practices in different countries. The distinct cultural patterns among the western accountants because of variations presented by Hofstede (2010) and Grey (1988) have promoted a different style of auditing and accounting standards. Due to globalisation, though the cultural gap among the corporate public has been declined, the thinking pattern and negation style of the western accountants is far different from the non-western cultures. In western accountant culture, the value view and group consciousness are distinctly different from that of Chinese or Japanese. Clearly, western cultures prefer value view of equality in practices focusing on individualist approaches to develop codes that can be used by the professionals. Through the identification of the APES 110 Code of Ethics for Professional Accountants, the professional agents have followed definite rules and regulations (Coppage Sriram, 2012). The fundamental principles of the accounting ethics culture include assurance engagement, assurance team and audit team to perform the given tasks following the standards of ethics On the basis of the APES 110 Code of Ethics for Professional Accountants, the western world maintains direct financial interest including director, engagement partners, quality control review management, engagement team, existing accountants and external experts so that the highest standards can be preserved based on the individualism theory. On the other hand, in context to the non-western culture, accountants ethical judgement has been influenced by the structure of the organisation (dric Jallat Shekshnya, 2010). Meanwhile, the moral principle differences have significantly led to the moral disagreement of the western and non-western cultures (Raifman Hinlicky, 2012). Nevertheless, the standards of accounting in the Western world set high standards for the rest of the world to follow, which has been presented by the power distance theory of Hofstede (2010). The APES 110 Code of Ethics for Professional Accountants has several impacts on the non-western accountants (Luo, 2009). The impacts can be categorised into positive as well as negative impacts. Considering the positive impacts, it can be seen that it provides a common set of rules for the new accountants who have recently completed the accounting courses (Fogarty, 2015). Furthermore, it becomes easier for the management to go through the accounting reports such as income statement, balance sheet and cash flow statement that are made using common rules and regulations (Hofstede, 2010). It is important to note that pros and cons are two side of a coin. Therefore, the APES 110 Code of Ethics for Professional Accountants has certain negative impacts on the non-western accounting practices. It becomes difficult for the non-western accountants belonging to different countries such as Nepal, China, India, Japan, and others to understand the codes in English language (Lee, 2012). As western culture is specifically based on English, there comes communication gap for the accountants belonging to non-western culture who have studied in their mother language (Fogarty, 2015). Professional associations have indeed identified the benefits of the APES 110 Code of Ethics for Professional Accountants to set high accounting standards at the corporate level. Currently, the non-western cultural accountants need to evolve with the APES 110 Code of Ethics for Professional Accountants (Duska, Duska, Ragatz, 2011). On that particular note, the non-western accountants have somewhat found the tone of the Codes a little scratchy (Gowthorpe Amat, 2015). Meanwhile, certain cultural values and ethics of the code have certainly influenced the non-western accountant community to maintain high standards compliance with legislation (Triyuwono, 2015). Also, the ethical codes have endorsed self-regulatory framework among the non-western corporate sector influencing the ethical framework of the accountants. Notably, in the contemporary business scenario, Chinese and Indian companies have seemed to be favoured the APES 110 Code of Ethics for Professional Accountants in the financial regime. The collective effort of the accountants can be reinforced to promote continuous learning process. Persuasively, the non-western accountants community has responded in a positive way to the accounting code of ethics (Coppage Sriram, 2012). Though there are some conflicting issues regarding the subject, the usefulness of the codes has prompted non-western cultures to go for the same. In spite of the differences of the cultures, the ethical codes have seemed to be beneficial for accountants promulgation (Jennings, 2012). It can be seen through the analysis that there is need certain recommendations that must be considered to make the APES 110 Code of Ethics for Professional Accountants appropriate for the non-western accountants (Peppas, 2012). First of all, the codes or principles must be developed in different languages that are suitable for accountants of different countries. It will eliminate the communication gap and make it easier for non-western accountants to understand the codes of ethics (Hofstede, 2010). Furthermore, the community of practices for accountants in different countries must conduct seminars to explain the codes to the regional accountants and collect feedback from them. On the basis of the feedback, necessary changes must be made on the APES 110 Code of Ethics for Professional Accountants to make them suitable for accountants belonging to different cultures. In the meantime, the topic has delivered a clear concept of the APES 110 Code of Ethics for Professional Accountants and its impact on accounting proliferation. Identically, the use of high obligation language in the ethical codes has contributed to the performance standards and professional judgement level of the accountants. Also, the significant accounting ethical codes and practices have influenced a massive change leading to the moral and ethical development of the organisations. Nevertheless, though there are distinct cultural differences among the western and non-western accounting community, the non-western community has to react on a positive note to the code of conduct avoiding some of the practical issues. References Coppage, R. Sriram, R. (2012). Ethical Issues and the Current Code of Ethics for Management Accountants-Are They Compatible?.Business And Professional Ethics Journal,11(3), 165-178. https://dx.doi.org/10.5840/bpej1992113/415 dric Jallat, F. Shekshnya, S. (2010). A Cultural, Historical and Ideological Analysis of a Neglected Service Economy.Journal Of East-West Business,6(1), 7-34. https://dx.doi.org/10.1300/j097v06n01_02 Duska, R., Duska, B., Ragatz, J. (2011).Accounting ethics. Chichester, West Sussex, U.K.: Wiley-Blackwell. Fogarty, T. (2015). Accountant ethics: A brief examination of neglected sociological dimensions.J Bus Ethics,14(2), 103-115. https://dx.doi.org/10.1007/bf00872015 Gowthorpe, C. Amat, O. (2015). Creative Accounting: Some Ethical Issues of Macro- and Micro-Manipulation.J Bus Ethics,57(1), 55-64. https://dx.doi.org/10.1007/s10551-004-3822-5 Gray, S. (1988). Towards a theory of cultural influence on the development of accounting systems internationally. Abacus, 24(1), 1-15. Hofstede, G. (2010). Cultural dimensions in management and planning. Asia Pacific Journal of Management, 1(2), 81-99. Jennings, M. (2012).Business ethics. Australia: South-Western, Cengage Learning. Lee, J. (2012). Cultural Differences Between The East and The West In Brand Extension.Jias,16(1), 143. https://dx.doi.org/10.18327/jias.2012.04.16.1.143 Luo, P. (2009). Analysis of Cultural Differences between West and East in International Business Negotiation.IJBM,3(11). https://dx.doi.org/10.5539/ijbm.v3n11p103 Peppas, S. (2012). Attitudes towards business ethics: where East doesnt meet West.Cross Cultural Management,9(4), 42-59. https://dx.doi.org/10.1108/13527600210797488 Raifman, L. Hinlicky, J. (2012).Ethical issues in dual professional practice. [Chicago]: National Center for Professional Responsibility, American Bar Association. Triyuwono, I. (2015). Awakening the Conscience Inside: The Spirituality of Code of Ethics for Professional Accountants.Procedia - Social And Behavioral Sciences,172, 254-261. https://dx.doi.org/10.1016/j.sbspro.2015.01.362 Turner, L. Weickgenannt, A. (2013).Accounting information systems. Hoboken, NJ: John Wiley and Sons.