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Mitä ihmiset sanovat - Kirjoita arvostelu Muita painoksia - Näytä kaikki William Shakespeare, 1564 - 1616 Although there are many myths and mysteries surrounding William Shakespeare, a great deal is actually known about his life. He was born in Stratford-Upon-Avon, son of John Shakespeare, a prosperous merchant and local politician and Mary Arden, who had the wealth to send their oldest son to Stratford Grammar School. At 18, Shakespeare married Anne Hathaway, the 27-year-old daughter of a local farmer, and they had their first daughter six months later. He probably developed an interest in theatre by watching plays performed by traveling players in Stratford while still in his youth. Some time before 1592, he left his family to take up residence in London, where he began acting and writing plays and poetry. By 1594 Shakespeare had become a member and part owner of an acting company called The Lord Chamberlain's Men, where he soon became the company's principal playwright. His plays enjoyed great popularity and high critical acclaim in the newly built Globe Theatre. It was through his popularity that the troupe gained the attention of the new king, James I, who appointed them the King's Players in 1603. Before retiring to Stratford in 1613, after the Globe burned down, he wrote more than three dozen plays (that we are sure of) and more than 150 sonnets. He was celebrated by Ben Jonson, one of the leading playwrights of the day, as a writer who would be "not for an age, but for all time," a prediction that has proved to be true. Today, Shakespeare towers over all other English writers and has few rivals in any language. His genius and creativity continue to astound scholars, and his plays continue to delight audiences. Many have served as the basis for operas, ballets, musical compositions, and films. While Jonson and other writers labored over their plays, Shakespeare seems to have had the ability to turn out work of exceptionally high caliber at an amazing speed. At the height of his career, he wrote an average of two plays a year as well as dozens of poems, songs, and possibly even verses for tombstones and heraldic shields, all while he continued to act in the plays performed by the Lord Chamberlain's Men. This staggering output is even more impressive when one considers its variety. Except for the English history plays, he never wrote the same kind of play twice. He seems to have had a good deal of fun in trying his hand at every kind of play. Shakespeare wrote 154 sonnets, all published on 1609, most of which were dedicated to his patron Henry Wriothsley, The Earl of Southhampton. He also wrote 13 comedies, 13 histories, 6 tragedies, and 4 tragecomedies. He died at Stratford-upon-Avon April 23, 1616, and was buried two days later on the grounds of Holy Trinity Church in Stratford. His cause of death was unknown, but it is surmised that he knew he was dying.	<urn:uuid:fcb317ae-c575-4c61-9fca-94b066937b9e>	CC-MAIN-2020-05	https://books.google.fi/books?id=HTe1DAEACAAJ&dq=editions:ISBN1586635565&hl=fi&source=gbs_book_other_versions_r&cad=2	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250591234.15/warc/CC-MAIN-20200117205732-20200117233732-00506.warc.gz	en	0.99047	645	3.34375	3	[ 0.07365333288908005, -0.1239752396941185, 0.6970731019973755, -0.20860977470874786, -0.42163628339767456, -0.07689401507377625, 0.2685229778289795, -0.05838029459118843, -0.29114773869514465, -0.27897006273269653, -0.06320562958717346, 0.09980005025863647, -0.07216834276914597, 0.139986827...	1	Mitä ihmiset sanovat - Kirjoita arvostelu Muita painoksia - Näytä kaikki William Shakespeare, 1564 - 1616 Although there are many myths and mysteries surrounding William Shakespeare, a great deal is actually known about his life. He was born in Stratford-Upon-Avon, son of John Shakespeare, a prosperous merchant and local politician and Mary Arden, who had the wealth to send their oldest son to Stratford Grammar School. At 18, Shakespeare married Anne Hathaway, the 27-year-old daughter of a local farmer, and they had their first daughter six months later. He probably developed an interest in theatre by watching plays performed by traveling players in Stratford while still in his youth. Some time before 1592, he left his family to take up residence in London, where he began acting and writing plays and poetry. By 1594 Shakespeare had become a member and part owner of an acting company called The Lord Chamberlain's Men, where he soon became the company's principal playwright. His plays enjoyed great popularity and high critical acclaim in the newly built Globe Theatre. It was through his popularity that the troupe gained the attention of the new king, James I, who appointed them the King's Players in 1603. Before retiring to Stratford in 1613, after the Globe burned down, he wrote more than three dozen plays (that we are sure of) and more than 150 sonnets. He was celebrated by Ben Jonson, one of the leading playwrights of the day, as a writer who would be "not for an age, but for all time," a prediction that has proved to be true. Today, Shakespeare towers over all other English writers and has few rivals in any language. His genius and creativity continue to astound scholars, and his plays continue to delight audiences. Many have served as the basis for operas, ballets, musical compositions, and films. While Jonson and other writers labored over their plays, Shakespeare seems to have had the ability to turn out work of exceptionally high caliber at an amazing speed. At the height of his career, he wrote an average of two plays a year as well as dozens of poems, songs, and possibly even verses for tombstones and heraldic shields, all while he continued to act in the plays performed by the Lord Chamberlain's Men. This staggering output is even more impressive when one considers its variety. Except for the English history plays, he never wrote the same kind of play twice. He seems to have had a good deal of fun in trying his hand at every kind of play. Shakespeare wrote 154 sonnets, all published on 1609, most of which were dedicated to his patron Henry Wriothsley, The Earl of Southhampton. He also wrote 13 comedies, 13 histories, 6 tragedies, and 4 tragecomedies. He died at Stratford-upon-Avon April 23, 1616, and was buried two days later on the grounds of Holy Trinity Church in Stratford. His cause of death was unknown, but it is surmised that he knew he was dying.	679	ENGLISH	1
kidzsearch.com > wiki Explore:images videos games A sail is a large piece of cloth on the top of some boats. The wind goes around the sail and makes the boat move through the water. The piece that the sail is attached to is called a mast. Some boats have many sails, and some have only one. Usually, small boats have only one sail, and bigger boats have more. Boats with sails are called sailing boats. There are many different names for different kinds of sailing boats with different kinds of sails. Before people made boats with engines that used coal or oil, sailing boats were an important way to travel across oceans. Now they are not so important for transport, but they are still used for recreation and competition.	<urn:uuid:cce13f0d-e001-4187-99fb-02cf2382954c>	CC-MAIN-2020-05	https://wiki.kidzsearch.com/wiki/Sail	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251728207.68/warc/CC-MAIN-20200127205148-20200127235148-00142.warc.gz	en	0.984132	152	3.484375	3	[ 0.22583959996700287, 0.0019764136523008347, -0.2735249102115631, -0.5017762780189514, -0.17584581673145294, 0.20407305657863617, 0.0926532968878746, -0.13155387341976166, -0.04192090779542923, 0.020882442593574524, 0.0274330023676157, -0.21183151006698608, -0.3160659670829773, 0.1995220035...	2	kidzsearch.com > wiki Explore:images videos games A sail is a large piece of cloth on the top of some boats. The wind goes around the sail and makes the boat move through the water. The piece that the sail is attached to is called a mast. Some boats have many sails, and some have only one. Usually, small boats have only one sail, and bigger boats have more. Boats with sails are called sailing boats. There are many different names for different kinds of sailing boats with different kinds of sails. Before people made boats with engines that used coal or oil, sailing boats were an important way to travel across oceans. Now they are not so important for transport, but they are still used for recreation and competition.	150	ENGLISH	1
William Penn is best known as the founder of Pennsylvania. He was born in London, England on October 14th, 1644. His family was very wealthy. His father was an admiral in the English navy. He was an educated man, and studied at Oxford Academy. He got kicked out of school because of his religion. He wanted to be a Quaker. He was given land in the new world(America) by the King of England to satisfy a debt that the King owed to his father. The reason why he wanted land was so that Quakers could have religious freedom. Also, he kept on going to jail for his beliefs, so it was good for him to leave. Penn arrived in Pennsylvania with the Quakers. William was caring and tried to take care of his people. He wanted to give them religious freedom. He had many jobs in Pennsylvania. He was the governor and was also the landlord for the colonists. He was also a church leader. Penn got married and had eight kids, but only two of the children lived. He got married again and had eight more kids, but four died. He wrote an essay called "Towards the Present and the Future Peace of Europe." In it, he put ways to solve arguments in Europe. A lot of these rules were used in the League of Nations which became the United Nations. William Penn and the Indians were very friendly. He was good at making treaties with them. He died in 1718 in England and did not get a chance to come back to his home in Pennsylvania called Pennsbury Manor. William Penn is like the father of the Pennsylvania colony. He was a great man because he stood up for what he believed in.	<urn:uuid:3d2261d7-79ef-4684-8495-90869c57b993>	CC-MAIN-2020-05	http://www.germantownacademy.org/academics/LS/4/sstudies/Colonial/4R/4r98/zach.htm	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250605075.24/warc/CC-MAIN-20200121192553-20200121221553-00050.warc.gz	en	0.997764	348	4	4	[ -0.1677096039056778, 0.3148074746131897, 0.32540804147720337, -0.2377191185951233, -0.3858504593372345, -0.15519621968269348, 0.4697224795818329, 0.10958755761384964, -0.3047453761100769, -0.09091673046350479, 0.06421764940023422, 0.05796709656715393, -0.011760481633245945, 0.1625308394432...	1	William Penn is best known as the founder of Pennsylvania. He was born in London, England on October 14th, 1644. His family was very wealthy. His father was an admiral in the English navy. He was an educated man, and studied at Oxford Academy. He got kicked out of school because of his religion. He wanted to be a Quaker. He was given land in the new world(America) by the King of England to satisfy a debt that the King owed to his father. The reason why he wanted land was so that Quakers could have religious freedom. Also, he kept on going to jail for his beliefs, so it was good for him to leave. Penn arrived in Pennsylvania with the Quakers. William was caring and tried to take care of his people. He wanted to give them religious freedom. He had many jobs in Pennsylvania. He was the governor and was also the landlord for the colonists. He was also a church leader. Penn got married and had eight kids, but only two of the children lived. He got married again and had eight more kids, but four died. He wrote an essay called "Towards the Present and the Future Peace of Europe." In it, he put ways to solve arguments in Europe. A lot of these rules were used in the League of Nations which became the United Nations. William Penn and the Indians were very friendly. He was good at making treaties with them. He died in 1718 in England and did not get a chance to come back to his home in Pennsylvania called Pennsbury Manor. William Penn is like the father of the Pennsylvania colony. He was a great man because he stood up for what he believed in.	352	ENGLISH	1
In honor of today being Claude Debussy’s birthday we would like to remember all of the wonderful music that he has made. Claude Debussy was a French composer who was well known for his impressionist music. He was one of the most influential composers of the late 19th and early 20th centuries and was the father of the modern era in classical music. Author Harvey Lee Snyder has written a book on Debussy titled, Afternoon of a Faun: How Debussy Created a New Music For the Modern World, that tells about his life and also his music. Below is an excerpt from chapter 1 about Debussy’s early life and background. Some historians tried to link Claude Debussy to the Burgundian aristocracy, but no—Claude’s father, Manuel de Bussy, was less nobly descended from peasant stock, men and women who in the seventeenth and eighteenth centuries were laborers and farmers, locksmiths, tradesmen, and carpenters. Claude’s maternal family too was of humble origin. Manuel de Bussy enlisted at eighteen in the Second Infantry Regiment of Marines and served his seven-year term. He married Victorine Manoury in 1861, when both were twenty-five years old. The newlyweds moved into an old three-story house in Saint-Germaine-en-Laye, just west of Paris. Manuel ran the china shop on the ground floor, and upstairs, on August 22, 1862, their first child, Achille-Claude de Bussy, was born. Before his first birthday he had a baby sister, Adèle. Emmanuel was born in 1867, and Alfred followed three years later. Another son died in childhood. The china shop failed after two years of Manuel’s management, and the de Bussys moved to Clichy to live with Victorine’s mother. In 1868, Manuel found work at a printing shop and moved his family to Paris. For most of his life Manuel struggled and repeatedly failed to earn enough to support his family in comfort and stability. He never held a job for very long, and Victorine sometimes worked as a seamstress to help make ends meet. The eldest boy was called Achille (pronounced “ah-sheel”), but he was Chilo to his family. At his baptism his godparents were Manuel’s sister Clémentine and her lover, a rich financier named Achille Arosa. As a young adult, Chilo preferred to be called Claude, signed his name Claude-Achille, and modernized the family name to Debussy. He was a quiet boy—“dreamy” was a word often used—who found refuge in solitude. Unlike his three siblings, he never went to school. His mother, who had little education herself, kept him at home and taught him to read and write. But Victorine had no enthusiasm for motherhood. More than once she sent Adèle to Cannes to be raised by Clémentine. Alfred was in Clémentine’s care until her death in 1882. Clearly, the de Bussy clan was not an auspicious incubator of genius. Nothing in the historical record suggests that music was a significant part of the family life, or that the children were exposed to the ripe artistic and cultural climate of Paris. Manuel confidently believed Achille would follow in his footsteps: He’d be a sailor when he grew up. (Later in life, the composer of La Mer [The Sea] found this amusing.)	<urn:uuid:8753151f-4797-4abb-8c2f-b20f1a2dfddb>	CC-MAIN-2020-05	https://onstageandbackstage.wordpress.com/tag/debussy/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251773463.72/warc/CC-MAIN-20200128030221-20200128060221-00321.warc.gz	en	0.986729	747	3.46875	3	[ -0.4954898953437805, 0.20008666813373566, 0.23771628737449646, -0.5665911436080933, -0.4435867369174957, 0.06445911526679993, 0.027003750205039978, 0.12959864735603333, 0.015308482572436333, -0.3250448405742645, 0.10664021968841553, -0.08980239182710648, 0.2823452353477478, 0.1760093569755...	2	In honor of today being Claude Debussy’s birthday we would like to remember all of the wonderful music that he has made. Claude Debussy was a French composer who was well known for his impressionist music. He was one of the most influential composers of the late 19th and early 20th centuries and was the father of the modern era in classical music. Author Harvey Lee Snyder has written a book on Debussy titled, Afternoon of a Faun: How Debussy Created a New Music For the Modern World, that tells about his life and also his music. Below is an excerpt from chapter 1 about Debussy’s early life and background. Some historians tried to link Claude Debussy to the Burgundian aristocracy, but no—Claude’s father, Manuel de Bussy, was less nobly descended from peasant stock, men and women who in the seventeenth and eighteenth centuries were laborers and farmers, locksmiths, tradesmen, and carpenters. Claude’s maternal family too was of humble origin. Manuel de Bussy enlisted at eighteen in the Second Infantry Regiment of Marines and served his seven-year term. He married Victorine Manoury in 1861, when both were twenty-five years old. The newlyweds moved into an old three-story house in Saint-Germaine-en-Laye, just west of Paris. Manuel ran the china shop on the ground floor, and upstairs, on August 22, 1862, their first child, Achille-Claude de Bussy, was born. Before his first birthday he had a baby sister, Adèle. Emmanuel was born in 1867, and Alfred followed three years later. Another son died in childhood. The china shop failed after two years of Manuel’s management, and the de Bussys moved to Clichy to live with Victorine’s mother. In 1868, Manuel found work at a printing shop and moved his family to Paris. For most of his life Manuel struggled and repeatedly failed to earn enough to support his family in comfort and stability. He never held a job for very long, and Victorine sometimes worked as a seamstress to help make ends meet. The eldest boy was called Achille (pronounced “ah-sheel”), but he was Chilo to his family. At his baptism his godparents were Manuel’s sister Clémentine and her lover, a rich financier named Achille Arosa. As a young adult, Chilo preferred to be called Claude, signed his name Claude-Achille, and modernized the family name to Debussy. He was a quiet boy—“dreamy” was a word often used—who found refuge in solitude. Unlike his three siblings, he never went to school. His mother, who had little education herself, kept him at home and taught him to read and write. But Victorine had no enthusiasm for motherhood. More than once she sent Adèle to Cannes to be raised by Clémentine. Alfred was in Clémentine’s care until her death in 1882. Clearly, the de Bussy clan was not an auspicious incubator of genius. Nothing in the historical record suggests that music was a significant part of the family life, or that the children were exposed to the ripe artistic and cultural climate of Paris. Manuel confidently believed Achille would follow in his footsteps: He’d be a sailor when he grew up. (Later in life, the composer of La Mer [The Sea] found this amusing.)	726	ENGLISH	1
The Archaic Period The Archaic Period of Ancient Egypt is also known as the Early Dynastic Period. This is also said to be part of the Thinite Period. This is a time after the Upper Egypt and the Lower Egypt decided to come together and become one area. This period was from 3100 B.C. to 2686 B.C. The Archaic Period had two Dynasties, the First Dynasty and the Second Dynasty. During the First Dynasty, the capital started out as Thinis and it was later changed to Memphis. This was a period of time when the ruler was called the Egyptian god-king. All of the Egyptian rulers during this time were thought to be gods. It was during the Archaic Period that people realized that there were many talents that they had such as art, writing and architecture. The people during this time learned to make things out of pottery and this was a time where copper was also used. The people learned how to build by making bricks out of clay and drying them in the sun so that they would be strong. The architecture became popular and the Egyptians learned how to make arches and walls that were dipped so that they could make decorative places for people to look at. This was also a period of time where religion became very important for people. At first, there were different rulers, but later in this period, the pharaohs made a group of government workers and they appointed people to be governors and to have power over the people. The government worked in buildings that were made and they were temples that were made of things like sandstone and wood and they were open to the world around them. Many of the Egyptians that lived around the Nile River learned how to grow crops and work the land they also raised animals that became food and pets. This helped the Egyptian civilization to become stronger and to be able to grow. Before the Upper Egypt and Lower Egypt came together, they were often times at war with each other. When King Narmer ruled, he put the Upper Egypt and Lower Egypt together and formed one area. He was the only ruler for these lands. King Narmer was a popular king and he is thought to be a falcon-god called Horus. He is seen wearing two crowns and this is because he brought the two areas together (lower and upper Egypt). The death of King Narmer is a myth. It was said that he was killed by a hippopotamus and many believed this and never questioned if it was real or not. Most of the time, the funeral rituals were normal and many of the poor people would have the same type of funerals, but during this time, the rich people wanted more. The rich decided that their dead should be buried in mastabas. A mastabas is like a pyramid that has steps. They would build these and then the rich dead would be buried in them. During the Archaic Period is the time when writing became very important. There were symbols that were used but by the end of the Third Dynasty, there were more than 200 different symbols that were used in their writing. Facts About the Archaic Period: - The Archaic Period had the areas beginning with two different lands, Upper Egypt and Lower Egypt. - The Nile River was very important to the people of this time period. The Nile River flows north. - Narmer, the first king, was also called Menes. - Many believe that Menes was the king of the Upper Kingdom and he defeated people of the Lower Kingdom and that is how they became one area. - Hieroglyphics was the writing that the Egyptians created. - Hieroglyphics means “Sacred writings,” in Greek. What Did You Learn? - What was the period called between 3100 B.C. to 2649 B.C.? The period between these time periods was called the Archaic Period. - What dynasties were part of the Archaic Period? The two dynasties that were part of the Archaic Period were the First Dynasty and the Second Dynasty. - Who was the ruler of the Upper Egypt and Lower Egypt? Narmer or Menes was the ruler of the Upper and Lower Egypt. - What kind of writing did the Egyptians create? The Egyptians created hieroglyphics. - What does hieroglyphics mean? Hieroglyphics means “Sacred writings.” - What were some of the things that were important to the Egyptians during this time? The Egyptians thought that writing, architecture, art and pottery were important during this time period.	<urn:uuid:ae6cef64-46ed-4d4f-8482-32fed186bb8d>	CC-MAIN-2020-05	https://www.historyforkids.net/the-archaic-period.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250607596.34/warc/CC-MAIN-20200122221541-20200123010541-00349.warc.gz	en	0.993126	964	3.796875	4	[ -0.30799052119255066, 0.9885873794555664, 0.3035324513912201, -0.10718074440956116, -0.5159802436828613, -0.2535853385925293, 0.10402913391590118, -0.18292361497879028, -0.30609434843063354, -0.08988529443740845, -0.1394708752632141, -0.37030142545700073, 0.14406245946884155, 0.09771978855...	13	The Archaic Period The Archaic Period of Ancient Egypt is also known as the Early Dynastic Period. This is also said to be part of the Thinite Period. This is a time after the Upper Egypt and the Lower Egypt decided to come together and become one area. This period was from 3100 B.C. to 2686 B.C. The Archaic Period had two Dynasties, the First Dynasty and the Second Dynasty. During the First Dynasty, the capital started out as Thinis and it was later changed to Memphis. This was a period of time when the ruler was called the Egyptian god-king. All of the Egyptian rulers during this time were thought to be gods. It was during the Archaic Period that people realized that there were many talents that they had such as art, writing and architecture. The people during this time learned to make things out of pottery and this was a time where copper was also used. The people learned how to build by making bricks out of clay and drying them in the sun so that they would be strong. The architecture became popular and the Egyptians learned how to make arches and walls that were dipped so that they could make decorative places for people to look at. This was also a period of time where religion became very important for people. At first, there were different rulers, but later in this period, the pharaohs made a group of government workers and they appointed people to be governors and to have power over the people. The government worked in buildings that were made and they were temples that were made of things like sandstone and wood and they were open to the world around them. Many of the Egyptians that lived around the Nile River learned how to grow crops and work the land they also raised animals that became food and pets. This helped the Egyptian civilization to become stronger and to be able to grow. Before the Upper Egypt and Lower Egypt came together, they were often times at war with each other. When King Narmer ruled, he put the Upper Egypt and Lower Egypt together and formed one area. He was the only ruler for these lands. King Narmer was a popular king and he is thought to be a falcon-god called Horus. He is seen wearing two crowns and this is because he brought the two areas together (lower and upper Egypt). The death of King Narmer is a myth. It was said that he was killed by a hippopotamus and many believed this and never questioned if it was real or not. Most of the time, the funeral rituals were normal and many of the poor people would have the same type of funerals, but during this time, the rich people wanted more. The rich decided that their dead should be buried in mastabas. A mastabas is like a pyramid that has steps. They would build these and then the rich dead would be buried in them. During the Archaic Period is the time when writing became very important. There were symbols that were used but by the end of the Third Dynasty, there were more than 200 different symbols that were used in their writing. Facts About the Archaic Period: - The Archaic Period had the areas beginning with two different lands, Upper Egypt and Lower Egypt. - The Nile River was very important to the people of this time period. The Nile River flows north. - Narmer, the first king, was also called Menes. - Many believe that Menes was the king of the Upper Kingdom and he defeated people of the Lower Kingdom and that is how they became one area. - Hieroglyphics was the writing that the Egyptians created. - Hieroglyphics means “Sacred writings,” in Greek. What Did You Learn? - What was the period called between 3100 B.C. to 2649 B.C.? The period between these time periods was called the Archaic Period. - What dynasties were part of the Archaic Period? The two dynasties that were part of the Archaic Period were the First Dynasty and the Second Dynasty. - Who was the ruler of the Upper Egypt and Lower Egypt? Narmer or Menes was the ruler of the Upper and Lower Egypt. - What kind of writing did the Egyptians create? The Egyptians created hieroglyphics. - What does hieroglyphics mean? Hieroglyphics means “Sacred writings.” - What were some of the things that were important to the Egyptians during this time? The Egyptians thought that writing, architecture, art and pottery were important during this time period.	941	ENGLISH	1
Tyre was the major city in a region called Phoenicia which was located near the Mediterranean Sea. They had settled in a land which had few but very important resources such as snails and cedar forests. These goods were sold to neighboring peoples. In time they became the world's first trading empire and they also were a great sea power. They came back from their trips through the Atlantic Ocean with stories of monsters that kept other people away from trading in the Atlantic. Because of all those trips, Phoenicians bazaars swelled with foods and strange animals such as giraffes and warthogs. Travelers through the Mediterranean were amazed by the grand ships and the overflowing markets of Tyre. As they tr4avelled a lot they had to simplify writing that's why they created an alphabet of 22 symbols which was much easier than the cuneiform script. With this alphabet many more people could learn to write. The people who lived in south Phoenicia were called Israelites. For hundred of years they lived as merchants and shepherds. According to the bible a leader called Abraham led them to believe in one god. This practice is called monotheism. Abraham led the Israelites from Mesopotamia to a new home in Canaan around 1900 BC. But later on a famine spread all over the country making many people starve so they had to move to Egypt were they lived well for 300 years. After this time, a king made them slaves so Moses saved them and for the next 40 years, the Israelites walked through the Sinai desert. There God gave them the 10 commandments and at last they returned to Canaan where they built their own cities conquering all Canaan. Their first king, Saul, defended them against many enemies. David united the 12 tribes into a nation and also established his capital at Jerusalem. Afterwards his son Solomon, made Israel grew prosperous through trade. He also transformed the city of Jerusalem into a magnificent city. Its most prized monument was a beautiful temple which became the central place of worship for the Israelites. After his deaths, Israel split into to kingdoms. The northern kingdom was called Israel and the southern, Judah. In 772 BC, the Assyrians took power over Israel exiling thousands of people to distant parts of their empire. About 135 years later the Chaldeans did the same with the Judeans. ANCIENT EGYPT AND NUBIA It is the world's longest river and flows from central Africa to the Mediterranean Sea. It has 2 mains sources, the Blue Nile which goes down in thundering torrents, and the White Nile which is calmer. They both meet in the city of Khartoum in Sudan. There it forms an S. The northern tip of the S is at the city of Aswan. Along this stretch was a land called Nubia which contained 6 cataracts. Between the first and the second one was Lower Nubia which had very little farmable land. Between the second and the sixth cataracts was located Upper Nubia where there was a narrow strip of farmable land. The ancient Egyptian section of the Nile ran from Aswan to the Mediterranean Sea and it passed through a region called Upper Egypt. In the north the Nile spread out to form a fertile area called Lower Egypt. At the end of the Nile in the north, the river split into several streams that flowed to the Mediterranean Sea forming a delta which contained very fertile farmland. Every spring, water came down from the highlands carrying fertile soil called silt. When it flooded the dry land, it deposited a thick layer of silt which was ideal for farming. In gratitude the Egyptians praise Hapi, the god of the Nile. The ancient Egyptians called their land KEMET, the black land, because of the dark soil left by the Nile's floods. Beyond the fertile river banks lay the red land which was a desert area which protect them form the attack of other countries. But there were other ways of getting to Egypt. Communities appeared in the Nile delta by around 4000 BC. They built their houses of straw or bricks made from a mix of mud and straw. The first Nubian communities emerged around 3800 BC. The Nile was a highway for trade because ships could go downriver because the Nile flowed north. But they could also go upriver because the winds blew south. That's why they were very good traders. Because of the cataracts people couldn't pass through Nubia so they developed trade routs over land which made them famous. Egypt had 31 dynasties until a Greek ruler, Alexander the great, conquered it in 332 BC. Historians group Egypt's dynasties into 3 periods: OLD KINGDOM [ 2700 - 2400 BC] (builder began to build the great pyramid & the statue of Sphinx) According to the legend Egypt's first dynasty began when a king named Menes united Upper and Lower Egypt and formed the city of Memphis, from where e ruled over the 2 lands. The pharaohs had absolute power and were also religious leaders. Egypt grew during its 1st 6 dynasties. They kept the peace and trade with Nubia and they found timber in the coast of Mediterranean which was use for construction. About 2250 BC Egypt's unity crumbled and the dynasties grew weak. MIDDLE KINGDOM [ 2040 - 1786 BC] ( Egypt expand into lower Nubia, literature and art flourish & Senusret III makes the government stronger) The early dynasties of the Middle kingdom put order and reunited the country. They worked at irrigation projects and built a canal between the Nile and the red sea. Egypt grew even richer. But they lost control of the country to foreign invaders. NEW KINGDOM [1570 - 1085] (The queen Hatshepsut and the king Tut rule & Ramses II expands Egyptian territory) Egyptian princes became strong enough to drive out the invaders around 1550 BC. This was the start of the new kingdom, whose first pharaohs wanted to build an empire. They also created a huge army which was nearly unbeatable. Around 1500 BC a child named Thutmose III became pharaoh but as he was too little to rule, his step mother, Hatshepsut was appointed as a regent. She then proclaimed herself pharaoh and when Thutmose was old enough to rule she refused to yield the throne so Thutmose took over when she died. He was one of the greatest pharaohs of the new kingdom. Apart from being a conqueror, he loved plants and treated defeated peoples with mercy. In around1075 BC civil war left Egypt weak and poorly defended so in 332 BC it was conquered by Alexander the Great. 300 years later it was captured by the Romans and Egypt would not govern itself for almost 2000 years. PHOENICIANS they invented the first alphabet ISRAELITES first monotheism country LYDIANS first money coined Her statue looks like the face of powerful king because the title of pharaoh traditionally referred to a man. That's why Hatshepsut appears with bear. She ruled Egypt during the new kingdom because when Thutmose became pharaoh Hatshepsut, his stepmother, was appointed regent. She then proclaimed herself pharaoh and when Thutmose was old enough to rule she refused to yield the throne so she ruled until she died. She is most known for creating a time of peace and economic success. She encouraged trade with faraway places, sending a famous expedition to the land of Punt, Africa.	<urn:uuid:1a39abd1-c643-478f-9e1d-c67491677c27>	CC-MAIN-2020-05	https://html.rincondelvago.com/ancient-civilizations.html?url=ancient-civilizations	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250592261.1/warc/CC-MAIN-20200118052321-20200118080321-00200.warc.gz	en	0.981979	1,569	3.59375	4	[ 0.18664242327213287, 0.4118279814720154, 0.2482873797416687, -0.22516536712646484, -0.459416925907135, -0.2408353090286255, 0.2605535089969635, 0.26168668270111084, 0.01325170323252678, 0.07064176350831985, -0.1739524006843567, -0.5329833030700684, -0.07057115435600281, 0.19280102849006653...	5	Tyre was the major city in a region called Phoenicia which was located near the Mediterranean Sea. They had settled in a land which had few but very important resources such as snails and cedar forests. These goods were sold to neighboring peoples. In time they became the world's first trading empire and they also were a great sea power. They came back from their trips through the Atlantic Ocean with stories of monsters that kept other people away from trading in the Atlantic. Because of all those trips, Phoenicians bazaars swelled with foods and strange animals such as giraffes and warthogs. Travelers through the Mediterranean were amazed by the grand ships and the overflowing markets of Tyre. As they tr4avelled a lot they had to simplify writing that's why they created an alphabet of 22 symbols which was much easier than the cuneiform script. With this alphabet many more people could learn to write. The people who lived in south Phoenicia were called Israelites. For hundred of years they lived as merchants and shepherds. According to the bible a leader called Abraham led them to believe in one god. This practice is called monotheism. Abraham led the Israelites from Mesopotamia to a new home in Canaan around 1900 BC. But later on a famine spread all over the country making many people starve so they had to move to Egypt were they lived well for 300 years. After this time, a king made them slaves so Moses saved them and for the next 40 years, the Israelites walked through the Sinai desert. There God gave them the 10 commandments and at last they returned to Canaan where they built their own cities conquering all Canaan. Their first king, Saul, defended them against many enemies. David united the 12 tribes into a nation and also established his capital at Jerusalem. Afterwards his son Solomon, made Israel grew prosperous through trade. He also transformed the city of Jerusalem into a magnificent city. Its most prized monument was a beautiful temple which became the central place of worship for the Israelites. After his deaths, Israel split into to kingdoms. The northern kingdom was called Israel and the southern, Judah. In 772 BC, the Assyrians took power over Israel exiling thousands of people to distant parts of their empire. About 135 years later the Chaldeans did the same with the Judeans. ANCIENT EGYPT AND NUBIA It is the world's longest river and flows from central Africa to the Mediterranean Sea. It has 2 mains sources, the Blue Nile which goes down in thundering torrents, and the White Nile which is calmer. They both meet in the city of Khartoum in Sudan. There it forms an S. The northern tip of the S is at the city of Aswan. Along this stretch was a land called Nubia which contained 6 cataracts. Between the first and the second one was Lower Nubia which had very little farmable land. Between the second and the sixth cataracts was located Upper Nubia where there was a narrow strip of farmable land. The ancient Egyptian section of the Nile ran from Aswan to the Mediterranean Sea and it passed through a region called Upper Egypt. In the north the Nile spread out to form a fertile area called Lower Egypt. At the end of the Nile in the north, the river split into several streams that flowed to the Mediterranean Sea forming a delta which contained very fertile farmland. Every spring, water came down from the highlands carrying fertile soil called silt. When it flooded the dry land, it deposited a thick layer of silt which was ideal for farming. In gratitude the Egyptians praise Hapi, the god of the Nile. The ancient Egyptians called their land KEMET, the black land, because of the dark soil left by the Nile's floods. Beyond the fertile river banks lay the red land which was a desert area which protect them form the attack of other countries. But there were other ways of getting to Egypt. Communities appeared in the Nile delta by around 4000 BC. They built their houses of straw or bricks made from a mix of mud and straw. The first Nubian communities emerged around 3800 BC. The Nile was a highway for trade because ships could go downriver because the Nile flowed north. But they could also go upriver because the winds blew south. That's why they were very good traders. Because of the cataracts people couldn't pass through Nubia so they developed trade routs over land which made them famous. Egypt had 31 dynasties until a Greek ruler, Alexander the great, conquered it in 332 BC. Historians group Egypt's dynasties into 3 periods: OLD KINGDOM [ 2700 - 2400 BC] (builder began to build the great pyramid & the statue of Sphinx) According to the legend Egypt's first dynasty began when a king named Menes united Upper and Lower Egypt and formed the city of Memphis, from where e ruled over the 2 lands. The pharaohs had absolute power and were also religious leaders. Egypt grew during its 1st 6 dynasties. They kept the peace and trade with Nubia and they found timber in the coast of Mediterranean which was use for construction. About 2250 BC Egypt's unity crumbled and the dynasties grew weak. MIDDLE KINGDOM [ 2040 - 1786 BC] ( Egypt expand into lower Nubia, literature and art flourish & Senusret III makes the government stronger) The early dynasties of the Middle kingdom put order and reunited the country. They worked at irrigation projects and built a canal between the Nile and the red sea. Egypt grew even richer. But they lost control of the country to foreign invaders. NEW KINGDOM [1570 - 1085] (The queen Hatshepsut and the king Tut rule & Ramses II expands Egyptian territory) Egyptian princes became strong enough to drive out the invaders around 1550 BC. This was the start of the new kingdom, whose first pharaohs wanted to build an empire. They also created a huge army which was nearly unbeatable. Around 1500 BC a child named Thutmose III became pharaoh but as he was too little to rule, his step mother, Hatshepsut was appointed as a regent. She then proclaimed herself pharaoh and when Thutmose was old enough to rule she refused to yield the throne so Thutmose took over when she died. He was one of the greatest pharaohs of the new kingdom. Apart from being a conqueror, he loved plants and treated defeated peoples with mercy. In around1075 BC civil war left Egypt weak and poorly defended so in 332 BC it was conquered by Alexander the Great. 300 years later it was captured by the Romans and Egypt would not govern itself for almost 2000 years. PHOENICIANS they invented the first alphabet ISRAELITES first monotheism country LYDIANS first money coined Her statue looks like the face of powerful king because the title of pharaoh traditionally referred to a man. That's why Hatshepsut appears with bear. She ruled Egypt during the new kingdom because when Thutmose became pharaoh Hatshepsut, his stepmother, was appointed regent. She then proclaimed herself pharaoh and when Thutmose was old enough to rule she refused to yield the throne so she ruled until she died. She is most known for creating a time of peace and economic success. She encouraged trade with faraway places, sending a famous expedition to the land of Punt, Africa.	1,622	ENGLISH	1
We can never know for certain when people began to remove hair from their bodies, as this practice probably pre-dates written records. Pumice stones could have been used by ancient people to remove unwanted hair, so the history of hair removal could have begun with our very early ancestors. We know that people in the Indus Valley Civilisations in what is now Pakistan as well as those in the other great civilizations of the time (around 5,000 years ago), Egypt, China and Mesopotamia removed their body hair and we know that men shaved. Body hair would have been uncomfortable and unhygienic, and so would have been removed as it is today in hot climates. When metal tools were bikini laser hair removal used and sharpened on flints, razors would have been made and used by men and perhaps women. When people learned how to make thread, this could have been used by women to remove hair as threading (as it is called) is still practised to this day by women in Pakistan, India and the Middle East; it is called khite in Arabic. Women use a thread to pluck another woman’s eyebrows, but it could be used to remove hair from the legs too. Of course, people who come from hot climates do not have as much body hair as do people who live in colder ones. The ancient Egyptians used sugaring to remove unwanted hair, which is based on the same principle as waxing. The paste used is sugar based and rose water could be added to it to give women the feeling that they were being pampered, rather than undergoing a not quite painless experience. It is actually not as painful as waxing which is a more commonly used method of removing hair today. The paste sticks to the hairs rather to the skin, which makes the removal of the paste and hair more bearable. It is more comfortable also because the paste is cooler to use than hot wax as it is cooled only to room temperature. As only natural ingredients are used in the paste, it is better for the health of the skin than waxing. The ancient Egyptians took the removal of hair to what we might today consider extremes, as they all shaved their heads too and then wore wigs. The pharaohs (including Cleopatra) also wore false beards which conveyed a god-like status on them, it is believed. However, there is conflicting evidence regarding whether or not all women or all men removed their body hair, although they probably removed most of it. The ancient Greeks were particularly aware of body hair and when a young girl reached puberty her first pubic hairs were either removed by sugaring or another type of waxing, or they were pulled out with a pair of tweezers. In the Renaissance European women differed in their views of body hair, with Italians having books devoted to hair removal methods for women (but not for men). Catherine De Medici, the Italian-born French queen (1519 – 1589) forbade the women at her court to remove their pubic hair, although one can’t be sure why she did so. The opinion of male 16th century doctors was that women should remove their bodily hair, because failure to do so would make them masculine, argumentative and generally disagreeable. However, prostitutes did remove pubic hair, but then wore “merkins” (tiny wigs) to disguise the fact.	<urn:uuid:c0a3bbec-9c18-4585-9bb7-798de9533c86>	CC-MAIN-2020-05	http://flashgamesisland.com/a-history-of-hair-removal/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250598217.23/warc/CC-MAIN-20200120081337-20200120105337-00002.warc.gz	en	0.986311	703	3.390625	3	[ 0.10551231354475021, 0.4077449440956116, 0.5856119990348816, 0.16330796480178833, -0.21346217393875122, -0.28016993403434753, 0.8991427421569824, -0.13756081461906433, -0.04007822275161743, 0.4312816262245178, 0.23956358432769775, -0.5267534255981445, 0.1799534559249878, 0.1377040743827819...	2	We can never know for certain when people began to remove hair from their bodies, as this practice probably pre-dates written records. Pumice stones could have been used by ancient people to remove unwanted hair, so the history of hair removal could have begun with our very early ancestors. We know that people in the Indus Valley Civilisations in what is now Pakistan as well as those in the other great civilizations of the time (around 5,000 years ago), Egypt, China and Mesopotamia removed their body hair and we know that men shaved. Body hair would have been uncomfortable and unhygienic, and so would have been removed as it is today in hot climates. When metal tools were bikini laser hair removal used and sharpened on flints, razors would have been made and used by men and perhaps women. When people learned how to make thread, this could have been used by women to remove hair as threading (as it is called) is still practised to this day by women in Pakistan, India and the Middle East; it is called khite in Arabic. Women use a thread to pluck another woman’s eyebrows, but it could be used to remove hair from the legs too. Of course, people who come from hot climates do not have as much body hair as do people who live in colder ones. The ancient Egyptians used sugaring to remove unwanted hair, which is based on the same principle as waxing. The paste used is sugar based and rose water could be added to it to give women the feeling that they were being pampered, rather than undergoing a not quite painless experience. It is actually not as painful as waxing which is a more commonly used method of removing hair today. The paste sticks to the hairs rather to the skin, which makes the removal of the paste and hair more bearable. It is more comfortable also because the paste is cooler to use than hot wax as it is cooled only to room temperature. As only natural ingredients are used in the paste, it is better for the health of the skin than waxing. The ancient Egyptians took the removal of hair to what we might today consider extremes, as they all shaved their heads too and then wore wigs. The pharaohs (including Cleopatra) also wore false beards which conveyed a god-like status on them, it is believed. However, there is conflicting evidence regarding whether or not all women or all men removed their body hair, although they probably removed most of it. The ancient Greeks were particularly aware of body hair and when a young girl reached puberty her first pubic hairs were either removed by sugaring or another type of waxing, or they were pulled out with a pair of tweezers. In the Renaissance European women differed in their views of body hair, with Italians having books devoted to hair removal methods for women (but not for men). Catherine De Medici, the Italian-born French queen (1519 – 1589) forbade the women at her court to remove their pubic hair, although one can’t be sure why she did so. The opinion of male 16th century doctors was that women should remove their bodily hair, because failure to do so would make them masculine, argumentative and generally disagreeable. However, prostitutes did remove pubic hair, but then wore “merkins” (tiny wigs) to disguise the fact.	694	ENGLISH	1
Children are often the silent victims of the HIV and AIDS pandemic. In many traditional Ugandan societies, children were ‘seen, not heard’. As HIV and AIDS tore apart communities and countries in the 1980s and 1990s, people tried to understand what was happening. However, children’s needs were largely ignored. Younger children were rarely given any explanation for the loss of their family. Uganda’s national newspaper, The New Vision, carried an article some years ago about ‘children playing burial’. In a village in Mbale District, two children were found ‘burying’ their friend as they went through the process of a funeral. When asked what they were doing, they explained that they were putting their friend in the ground, just like many of their neighbours had been. The article captured the attention of many people. It helped organisations consider an aspect that was often ignored. Children need time and help to make sense of what happens around them. Initial policy responses As the Ugandan government sorted out its priorities, research by the Ministry of Health in 1993 showed that young people had the highest infection rates. Children as young as 12 were developing AIDS. (These statistics included children born with the virus.) The figures revealed that many young people were having sex, with or without consent. It meant that Ugandan people needed to talk openly about sex and sexuality – culturally a very difficult thing to do. People began to realise, too, how often moral condemnation, misinformation and prejudice resulted in discrimination, child abuse and neglect. These attitudes resulted in great harm to children already struggling to cope with the effects of HIV and AIDS. What is the impact of HIV and AIDS on children? The impact of HIV and AIDS on children has been grouped into three broad categories. These effects are closely linked to the social and economic status of a family and the level of the epidemic in a country: - loss of social and family support - shame and discrimination - physical and economic impact. Loss of social and family support A child belongs not only to a particular family, but also to a community, wider family, culture and religion. Their education, health and self-esteem are closely linked to these. The loss of a parent often means these other support systems are lost too. Some children are separated from their brothers and sisters and taken to other homes. Others stay with grandparents who are too old to teach them life skills. The emotional impact is great. Stigma and discrimination Children often face discrimination and are labelled as ‘AIDS orphans’. When people know their parents are HIV-positive, children may lose playmates, and be denied the chance to attend school or church (because of their ‘immoral’ parents). Children who are HIV-positive are sometimes denied food because people assume they are going to die anyway. Physical and economic impact Some children leave school to look after their sick parents. At the death of a parent, children may lose their property to greedy relatives and neighbours. Access to other services, such as education and healthcare, becomes difficult and many children have to fend for themselves. In Uganda, information and education programmes have helped raise people’s awareness of children’s needs. Committees to support orphans are a common coping strategy. Clubs for children of HIV-positive parents have been developed. Children are helped to cope and understand what is going on. Life skills training and counselling help children to cope with their emotional needs. Political structures help to ensure that children’s practical needs are met. The government now provides free primary education. Several NGOs introduced programmes to help pay school fees. Legal protection was provided to prevent children losing their family property. In recent years there has been a steady decrease in the rate of HIV infection in Uganda – particularly among young people. This success is thought to be due mainly to good health education. Sexual issues are discussed openly with children. They are taught about ABC: A Abstinence Delay the first sexual relationship B Be faithful Have very few sexual partners (preferably just one) C Condoms Use condoms to reduce the spread of HIV infection. Today, people in Uganda are very open about HIV and AIDS. Many radio programmes have talk shows to help raise people’s awareness. Faith-based organisations, which in the past would judge people with HIV and AIDS, now provide most of the home-based care services. In recent years, children have benefited from many changes in Uganda. However, children affected by HIV and AIDS still need to make difficult decisions. They reach adulthood before their time! Challenges for the future Many NGO programmes still do not give enough attention to children’s emotional and social needs. For example, children really need an adult to provide a substitute for their parents. They need someone to talk to about their hopes and dreams. The challenges are greater when children lose access to education. Children’s support programmes (tuition fees, material support) often stop at the age of 18. However, many of these young people continue to live a difficult life with many challenges. Their need for counselling and other support may not stop just because they become ‘adults’. The challenge of this work needs us all to be involved. May this article help to move you forward, rather than making you think, ‘Oh no… Uganda again!’ David Kabiswa is the Director of ACET Uganda. His address is: ACET Uganda, PO Box 9710, Kampala, Uganda. Case study: Support for orphans John (12) and James (14) lost their parents. When their father died their life changed dramatically, as their father was the family’s only source of income. Mum was often sick and they had to nurse her. She died a year later and they were left on their own. A Christian organisation discovered John and James when they had reached a desperate state. Their home was in a terrible condition – the roof had large gaps where rain would get through. They were scavenging for food. For some reason they were not being given much support by their community. The organisation helped the children to cope. James decided to let John continue his schooling. James would prepare meals for John and farm their land. The NGO mobilised the local church and community to repair their home. It provided basic HIV and AIDS education and worked at creating a supportive environment for the children. Case study: Grandmothers I met Wezi in Lusaka, Zambia. Some social workers told me she was helping to look after about 21 orphans. As I listened to their story, I could not help but thank God for grandparents. The children ranged from 2 years to 14 years old. They were all cousins – the children of Wezi’s three daughters. Their fathers had all died from AIDS. Later their mothers, Wezi’s daughters, all moved back to live with Wezi. Wezi’s daughters did not have good jobs. They looked for whatever was available on a daily basis. This included washing clothes, digging or weeding gardens. Life was very tough. I looked at the joy on the children’s faces and wondered if they understood their situation. As they shared their dreams with the social worker, they sang a few songs. They wanted the chance to perform on television! What hope and vision! The young girls particularly concerned me. There would be many ‘wolves’ that would want to prey on these girls for sexual favours in exchange for food. With the drought in Zambia and the scarcity of jobs – my heart ached.	<urn:uuid:11ffd8de-eace-4eec-9c55-752b45983db3>	CC-MAIN-2020-05	https://learn.tearfund.org/en-WS/resources/publications/footsteps/footsteps_61-70/footsteps_61/the_impact_of_hiv_and_aids_on_children/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250592565.2/warc/CC-MAIN-20200118110141-20200118134141-00242.warc.gz	en	0.984751	1,568	3.78125	4	[ 0.09957316517829895, 0.37807267904281616, 0.45501649379730225, 0.10393419116735458, 0.31363075971603394, 0.5194895267486572, -0.033125437796115875, 0.16831715404987335, 0.045202165842056274, 0.008552193641662598, 0.4300827383995056, -0.004059045575559139, 0.5247485041618347, 0.363087832927...	7	Children are often the silent victims of the HIV and AIDS pandemic. In many traditional Ugandan societies, children were ‘seen, not heard’. As HIV and AIDS tore apart communities and countries in the 1980s and 1990s, people tried to understand what was happening. However, children’s needs were largely ignored. Younger children were rarely given any explanation for the loss of their family. Uganda’s national newspaper, The New Vision, carried an article some years ago about ‘children playing burial’. In a village in Mbale District, two children were found ‘burying’ their friend as they went through the process of a funeral. When asked what they were doing, they explained that they were putting their friend in the ground, just like many of their neighbours had been. The article captured the attention of many people. It helped organisations consider an aspect that was often ignored. Children need time and help to make sense of what happens around them. Initial policy responses As the Ugandan government sorted out its priorities, research by the Ministry of Health in 1993 showed that young people had the highest infection rates. Children as young as 12 were developing AIDS. (These statistics included children born with the virus.) The figures revealed that many young people were having sex, with or without consent. It meant that Ugandan people needed to talk openly about sex and sexuality – culturally a very difficult thing to do. People began to realise, too, how often moral condemnation, misinformation and prejudice resulted in discrimination, child abuse and neglect. These attitudes resulted in great harm to children already struggling to cope with the effects of HIV and AIDS. What is the impact of HIV and AIDS on children? The impact of HIV and AIDS on children has been grouped into three broad categories. These effects are closely linked to the social and economic status of a family and the level of the epidemic in a country: - loss of social and family support - shame and discrimination - physical and economic impact. Loss of social and family support A child belongs not only to a particular family, but also to a community, wider family, culture and religion. Their education, health and self-esteem are closely linked to these. The loss of a parent often means these other support systems are lost too. Some children are separated from their brothers and sisters and taken to other homes. Others stay with grandparents who are too old to teach them life skills. The emotional impact is great. Stigma and discrimination Children often face discrimination and are labelled as ‘AIDS orphans’. When people know their parents are HIV-positive, children may lose playmates, and be denied the chance to attend school or church (because of their ‘immoral’ parents). Children who are HIV-positive are sometimes denied food because people assume they are going to die anyway. Physical and economic impact Some children leave school to look after their sick parents. At the death of a parent, children may lose their property to greedy relatives and neighbours. Access to other services, such as education and healthcare, becomes difficult and many children have to fend for themselves. In Uganda, information and education programmes have helped raise people’s awareness of children’s needs. Committees to support orphans are a common coping strategy. Clubs for children of HIV-positive parents have been developed. Children are helped to cope and understand what is going on. Life skills training and counselling help children to cope with their emotional needs. Political structures help to ensure that children’s practical needs are met. The government now provides free primary education. Several NGOs introduced programmes to help pay school fees. Legal protection was provided to prevent children losing their family property. In recent years there has been a steady decrease in the rate of HIV infection in Uganda – particularly among young people. This success is thought to be due mainly to good health education. Sexual issues are discussed openly with children. They are taught about ABC: A Abstinence Delay the first sexual relationship B Be faithful Have very few sexual partners (preferably just one) C Condoms Use condoms to reduce the spread of HIV infection. Today, people in Uganda are very open about HIV and AIDS. Many radio programmes have talk shows to help raise people’s awareness. Faith-based organisations, which in the past would judge people with HIV and AIDS, now provide most of the home-based care services. In recent years, children have benefited from many changes in Uganda. However, children affected by HIV and AIDS still need to make difficult decisions. They reach adulthood before their time! Challenges for the future Many NGO programmes still do not give enough attention to children’s emotional and social needs. For example, children really need an adult to provide a substitute for their parents. They need someone to talk to about their hopes and dreams. The challenges are greater when children lose access to education. Children’s support programmes (tuition fees, material support) often stop at the age of 18. However, many of these young people continue to live a difficult life with many challenges. Their need for counselling and other support may not stop just because they become ‘adults’. The challenge of this work needs us all to be involved. May this article help to move you forward, rather than making you think, ‘Oh no… Uganda again!’ David Kabiswa is the Director of ACET Uganda. His address is: ACET Uganda, PO Box 9710, Kampala, Uganda. Case study: Support for orphans John (12) and James (14) lost their parents. When their father died their life changed dramatically, as their father was the family’s only source of income. Mum was often sick and they had to nurse her. She died a year later and they were left on their own. A Christian organisation discovered John and James when they had reached a desperate state. Their home was in a terrible condition – the roof had large gaps where rain would get through. They were scavenging for food. For some reason they were not being given much support by their community. The organisation helped the children to cope. James decided to let John continue his schooling. James would prepare meals for John and farm their land. The NGO mobilised the local church and community to repair their home. It provided basic HIV and AIDS education and worked at creating a supportive environment for the children. Case study: Grandmothers I met Wezi in Lusaka, Zambia. Some social workers told me she was helping to look after about 21 orphans. As I listened to their story, I could not help but thank God for grandparents. The children ranged from 2 years to 14 years old. They were all cousins – the children of Wezi’s three daughters. Their fathers had all died from AIDS. Later their mothers, Wezi’s daughters, all moved back to live with Wezi. Wezi’s daughters did not have good jobs. They looked for whatever was available on a daily basis. This included washing clothes, digging or weeding gardens. Life was very tough. I looked at the joy on the children’s faces and wondered if they understood their situation. As they shared their dreams with the social worker, they sang a few songs. They wanted the chance to perform on television! What hope and vision! The young girls particularly concerned me. There would be many ‘wolves’ that would want to prey on these girls for sexual favours in exchange for food. With the drought in Zambia and the scarcity of jobs – my heart ached.	1,522	ENGLISH	1
This week, while libraries around the United States are celebrating Banned Books Week, San Francisco Public Library wanted to shine a light on young people who fought for the right to read, learn, and express themselves, even when conditions were difficult. We salute these young warriors for intellectual freedom! Each day from September 22 – 28, we will share a story and photo, highlighting a young person who fought for the right to read. Look for our display at the Main Children's Center, and read their stories below! #FreeToReadFreeToBe George Moses Horton, 1798?-ca.1880 George Moses Horton loved words, ever since he was a little boy. But because he was a slave in North Carolina in the early 1800s, no one cared if he learned to read or write. In those days, slaves were considered the property of whomever owned them. Slaves could be sold or traded away, like we today would sell or trade a car or a toy or a computer game. Few white people in those days believed that an African American slave was capable of learning to read and write well. They certainly did not believe that a young African American slave could become a poet who wrote beautiful lines that moved people’s hearts. But that is exactly what George Moses Horton did. When he was only seven or eight years old and already carrying heavy loads on his master’s property, he would try to stop and listen whenever he heard the white children learning their ABC’s. George’s mother would have loved to have taught her son to read, but she herself had never been allowed to learn. George took every opportunity he got to study by himself. After he had learned the alphabet only by listening to the other children, he found a worn-out old spelling book. Late at night, during the few hours allowed to him for sleeping, he would stay up late, his eyes burned by the smoke from the firelight, and teach himself to read. His mother had given him her own precious hymnal, filled with beautiful and inspiring songs. Whenever he could, he read from the Bible, from newspapers, and even advertisements. Words sang in George’s head. He hadn’t yet learned to write, so he carefully memorized the poems he composed. He said his poems to himself as he worked from morning to night tending cattle. His words helped him to stay strong. They helped him become a confident young man who knew he had something important to say. George was separated from his family when he was 17 and given to his master’s son. He worked in the fields on his new master’s property, but on Sundays, he walked eight miles to Chapel Hill, to sell fruit and vegetables to the students and faculty at the University of North Carolina. Some of the white students made fun of George. But many were won over by his gracious manners and his gift for words. So much so, that he was soon composing love poems that he sold for 25 cents each to the young students to give to their sweethearts. The wife of one of the professors befriended George and taught him to write down his verses. He devoured the books his friends gave him: Shakespeare, Lord Byron, the ancient poet Homer. Despite remaining his master’s property, George was able to earn his own money, dress well, and make friends among educated people. This was a very rare experience for an enslaved person at the time. His friends helped him publish his work in newspapers and, finally, in real books. George saw his name on the covers, and knew he had become an author. George wrote poems of love, friendship, humor, happiness, and grief. He also wrote about the injustices of slavery, becoming the first African American slave poet to do so. People all over the country who were working to end slavery were inspired by his words. When George Moses Horton was a man in his 60s, the Union victory in the Civil War ended slavery. He lived the last 18 years of his life as a free man. Anne Frank, 1929-1945 Young Anne Frank had always dreamed of becoming a writer. When Miep Gies, a family friend, gave her a diary for her 12th birthday, she started writing about her experiences, her ideas, and her private thoughts. Soon after receiving this gift, Anne’s father announced to the family that they had to go into hiding. During Anne’s life, persecution of Jewish people in Europe had been growing more and more intense. Anne’s family had already fled from Germany in 1939. As Jews, they had been stripped of their citizenship. When Anne arrived in Amsterdam as a four year old, she was already stateless. Amsterdam provided some respite from the Nazis. Anne’s father, Otto, started a business and hired employees. He was able to make a modest living for his family. Anne and her sister Margot attended school, though after the Nazis invaded the Netherlands, Jewish children had to attend separate schools. They also had to wear yellow stars to identify themselves as Jews. Otto Frank had already made a plan to go into hiding with his family, but when the older sister, Margot, received a notice to report to a work camp, they decided to go immediately. With the help of a small group of friends and co-workers, the Frank family hid in a rear house they called “the Annex.” For two years, Anne continued to write in her diary, documenting life spent in hiding. Life in hiding was difficult. All the occupants of the Annex had to remain quiet during the day. Anne and the other residents read books, sewed, or quietly prepared food while workers were in the warehouse below. They all tried to keep up with the events outside by listening to radio broadcasts and reading the news. The helpers brought food, and any information they could to the Annex. The windows were covered, and they could never go outside. Tensions were high and the residents argued with each other. In 1944, Anne wrote, “I can shake off everything if I write; my sorrows disappear, my courage is reborn. But, and that is the great question, will I ever be able to write anything great, will I ever become a journalist or a writer?” During the summer of 1944, someone tipped off the Nazis about the Annex. Nazis arrested Anne, her family, and the others who were hiding with them. Unable to take anything with them, the diary remained in their secret annex, and one of the helpers, Miep Gies took the diary and hid it from the Nazis. After the war, only Anne Frank’s father returned to their hiding place. Everyone else had died in the camps. Anne’s diary, published by her father, is a rare account of a young teen’s life suspended during war time. Without school, entertainment, and participation in life, the diary reveals what it was like to be in hiding – the constant fear and vigilance, and tiny acts of humanity. The enduring popularity of the diary speaks volumes about the hopes and dreams of young people, caught in a situation beyond their control. Anne’s optimism and hopeful tone is both poignant and inspiring. War silenced this young voice far too soon. Her diary survived as a record of the era, but also as a universal plea for humanity. Mr. Frank made Anne’s dream a reality, but one cannot help but wonder what more Anne would have written, had her life not been brutally cut short. Otto Frank published Anne’s diary in 1947. It has since been translated into 70 languages. The Annex was turned into a museum in 1960. In 1972 Miep Gies and her husband Henk were awarded the Yad Vashem Medal of Honor for their bravery in helping Jews during World War II, and in 1994, Miep won the Wallenberg Medal as an outstanding humanitarian. Since its publication, Anne Frank’s diary has sold more than 30 million copies, and The Annex has hosted more than 1.2 million visitors every year. Anne did achieve her dream, and her story survives. Sylvia Mendez, b. 1936 Sylvia walked to her locker on her first day at a new school. She was nervous, and the other children stared at her. One boy shouted, “You don’t belong here!” But Sylvia didn’t give up. Encouraged by her parents, she and her siblings returned the next day, and the next. The year was 1947, seven years before the Supreme Court of the United States handed down its decision to desegregate public schools in Brown v. Board of Education. What was happening? In a little-known court case in California, the Mendez family argued that their children had the right to attend their local public school, and they should not be forced to attend the “Mexican School,” which was farther away from home, was poorly maintained, and did not have the resources that the regular elementary school had. The lawsuit, Mendez vs. Westminster School District, was the first in the nation to ensure that all children had the right to attend the same public school. When Sylvia Mendez was eight years old, her family moved to Westminster, California. Soon after, her aunt took Sylvia, her brothers, and her cousins to the local elementary school to enroll. The school refused to enroll Sylvia’s family, and instead told them they had to attend the school for Mexican students. Sylvia’s parents were furious. They joined together with other Mexican American families who were also denied the opportunity to enroll their children and sued the school district. In 1946, they won. The School District appealed, but the 9th Circuit Court of Appeals in San Francisco upheld the decision. Sylvia and all the other Mexican American children were allowed to attend the same schools as the white children. Mendez v. Westminster Board of Education led the way as the rest of the country grappled with school segregation. Sylvia Mendez, age 10 In addition to the court battle waged by the Mendez family and the other plaintiffs, two notable figures played a role in this court case. Thurgood Marshall, then president of the National Association for the Advancement of Colored People (NAACP), submitted amicus briefs to the court in California, affirming their support for the cause. He later went on to represent the plaintiffs in Brown v. Board of Education. After the Ninth Circuit Court of Appeals in California decided in favor of the Mendez family, the governor of California, Earl Warren, signed a law ending segregation of school children in the State of California. Seven years later, as Chief Justice of the Supreme Court, he would preside over Brown v. Board of Education, the decision that ended school segregation in the United States. Being the first Mexican American children to attend a white school wasn’t easy for Sylvia and her brothers. The white students shouted insults at them and told them they didn’t belong, but Sylvia held her head high, and soon she made friends. She finished school and went on to attend college. As an adult, Sylvia made sure people remembered what her parents had done. Plenty of people know about the Brown decision, but the Mendez case isn’t even taught as part of the K-12 curriculum in California. Sylvia Mendez proudly states that “California was number one,” with school desegregation. She travels and speaks about her family’s role in Mendez vs. Westminster School District. In 2011, President Obama awarded Ms. Mendez the Presidential Medal of Freedom, which is the highest civilian award in the U.S. Sylvia Mendez receiving her Presidential Medal of Freedom, 2011 Peter Sís, b. 1949 When Peter Sís was growing up in Communist Czechoslovakia in the 1960s and ‘70s, a lot of things were banned: rock music, blue jeans, long hair, radio programs from the United States and Western Europe, and plenty of books that he would have liked to read. The government, under the control of what was then the Soviet Union, forced people to participate in parades and mass sporting events that glorified the Communist way of life. Children had to join the Young Pioneers, the government-sponsored youth organization, and wear its symbolic red scarf. As a boy, Peter loved to draw pictures. At home, he drew whatever he wanted. But at school, the authorities told him what he could and could not draw. In those days, kids were asked to “inform” on their parents, to tell on their parents if they said anything against the government. Government censors routinely opened people’s mail. Many people in Communist Czechoslovakia who said or did something the authorities did not like were sent to prison, forced to leave the country, or even executed. Writers, artists, and musicians were forbidden to publish or perform, and many who stayed had to earn their livings doing hard manual labor. Many were sent to prison camps to do dangerous work mining uranium. For many people, the easiest thing to do was to keep their opinions to themselves. But Peter’s imagination soared beyond the narrow space where others wanted to confine it. As he grew into his teens, he listened to forbidden music, like the Beatles and the Rolling Stones, that people managed to smuggle into the country. He began to question what he had always been taught to believe. Peter and his friends started their own rock band. He painted brilliantly colorful pictures to show how music made him feel. Because it was impossible to get them behind the “Iron Curtain” that shut off Czechoslovakia and the rest of the Communist bloc from the West, he and his friends made their own stylish clothes, guitars, sunglasses, and even shoes! In 1968, during the Prague Spring, Czechoslovakia experienced a few brief months of greater freedom. Censorship was lifted, and people’s hearts were lifted, too. Writers, artists, and musicians produced a flood of new creative work. But on August 21, tanks and soldiers from the Soviet Union and other Communist countries invaded, and a long, gray period of repression, censorship, and fear began again. Peter still dreamed of the freedom to enjoy and create the music, art, books, and animated films he wanted to. He painted dreams and maps of imagined worlds, but he also painted nightmares. Only in his imagination could he take flight, on a bicycle with wings, into the world he wanted to see. In 1989, the Velvet Revolution transformed Czechoslovakia into a free country. Today, the Czech Republic is a lively, prosperous democracy, and people can draw, sing, read, and write whatever they want. “Sometimes,” Peter wrote about this new freedom, “dreams come true.” Peter Sís immigrated to the United States in 1984, and now lives in New York. In 2003, he became the first children’s book illustrator to win the prestigious MacArthur “Genius Grant” Fellowship. Three of his books - including his illustrated autobiography The Wall: Growing up Behind the Iron Curtain - have received Caldecott Honor awards from the American Library Association. If you will be visiting Prague, Czech Republic, from now until January 20, 2020, you can see a large exhibit of Peter Sís’ work, called “On Flying and Other Dreams,” at the DOX Centre for Contemporary Art. The artist himself personally helped to transform the exhibit space into his own land of dreams. Ji-li Jiang, b. 1954 When Ji-Li Jiang was 12 years old, she had everything: popularity, good grades, athletic ability, and a sunny apartment in Shanghai where she talked to her family and played with her cat. She had a bright future in the China of 1966. One day, Ji-Li got an invitation to audition for a dance program at the Central Liberation Army Arts Academy. If she got accepted she would tour the country to tell everyone in China about the wonderful new world the government of Chairman Mao Zedong was creating. But her family could not let her audition. Even if she passed, they knew she would not be allowed to join. Because even though she proudly wore the red scarf that symbolized China’s revolution, Ji-Li’s family was part of the educated middle class. That made them politically undesirable in the new China. From 1966 to 1976, the Cultural Revolution tried to destroy all influences the government disapproved of: books, art, music, higher education, even certain styles of clothing and certain words. Having private thoughts that went against government policy was unacceptable. Ji-Li had always loved reading, especially fairy tales. Every Sunday, she sat in a friendly bookseller’s stall and read dozens of them, and she loved reading the patriotic stories in her school library. But things were changing. On her last day of school before summer vacation, she looked into the library and saw half the shelves empty. A sign said, “Closed for Sorting During Summer Vacation.” Ji-Li later wrote, “I knew that many of my favorite books...would be sorted away forever, declared poison under the new standards.” One night, when Ji-Li was asleep in bed, young Red Guards soldiers stormed into her family’s home to search for forbidden items. They tore open the family’s cupboards, drawers, and closets, and spilled all their possessions into the floor. Ji-Li’s beloved stamp album, filled with colorful stamps from faraway places that family and friends had given her since she was 6 years old. But the Cultural Revolution saw collecting stamps as “bourgeois” - something only well-off middle-class people did, and therefore forbidden in a society that used violence to remake itself so that people dressed alike, spoke alike, and thought alike. The Red Guards hauled away much of the family’s things in bags. Ji-Li never saw her stamp album again. “Home,” thought Ji-Li. “Wasn’t a home a private place? A place where the family could feel secure?” Then Ji-Li’s father was detained and interrogated. The authorities asked Ji-Li to betray her family. She refused. When the terrors of the Cultural Revolution ended, she and her family were able to leave for a new life in the San Francisco Bay Area, where she still lives. Ji-Li Jiang is now a writer and teacher. Her book, Red Scarf Girl, is her attempt to, she writes, “Do something for the little girl I had been, and for all the children who lost their childhoods as I did.” Zlata Filipović, b. 1980 When war came to her hometown of Sarajevo, in the Eastern European nation of Bosnia, Zlata Filipović was 11 years old. Until then, she did what every other young girl her age did: go to school, play, read, watch TV and movies, enjoy pizza and spaghetti, hang out with friends. She was getting more confident about her piano lessons, too. And, like other young girls, she wrote about her life in her diary, naming it “Dear Mimmy,” and entrusting it with her innermost thoughts. “I was a happy-go-lucky girl who thought war was something that happened to someone else,” Zlata would later say, looking back as an adult. “The kids,” as Zlata would later describe the adult politicians in charge of that part of the world, had other ideas in store. The Socialist Federal Republic of Yugoslavia was breaking up, as Bosnia Herzegovina and others among the smaller republics that made up the country sought independence. During this time of uncertainty, some politicians deliberately inflamed nationalist tensions between the many ethnic groups in multicultural - and previously largely peaceful - Bosnia. They tried to provoke mutual resentment among Bosnian Serb Orthodox Christians, the largely Catholic Bosnian Croats, Muslims, and Jews. Creating chaos for everyday people could be a powerful tool for those who sought to increase power and territory. After Bosnia declared independence in March 1992, Bosnian Serb paramilitary fighters, assisted by the Yugoslav army, attacked the capital city, Sarajevo. On April 18, Zlata wrote in her diary, “War has suddenly entered our town, our homes, our thoughts, our lives. It’s terrible.” She was no longer able to go to school because it was too dangerous. Her family, like most others who remained in the city, suffered lengthy electrical blackouts, lack of safe running water, no heat in winter, dwindling food supplies, and the constant stress and fear that they would be killed by gunfire from one of the 13,000 troops surrounding the city if they went into the streets. People were desperate for clean water. Zlata’s parents and many others would go to the city’s fountains with buckets to bring water home, never knowing if they would be shot before they got back. In one particularly horrible incident, dozens of people were killed while they simply waited in line for bread at what had been Sarajevo’s beautiful central market. Serbian and Bosnian Serb leaders wanted to make Bosnia part of a “Greater Serbia.” Their horrifying practice of “ethnic cleansing” involved trying to subjugate, drive out, or kill everyone who did not fit their ideas of what this Greater Serbia should look like. They and sometimes other groups in the conflict committed vicious atrocities against civilians. Historians note that the siege of Sarajevo, which lasted from 1992 to 1995, was one of the worst in European history, claiming more than 10,000 lives, according to the International Criminal Tribunal for the Former Yugoslavia. Experts believe that about 100,000 people total were killed in the Bosnian Civil War during those three years. These included more than 7,000 Muslim men and boys massacred in the town of Srebrenica, the worst act of genocide on European soil since the Holocaust. Before the war, Sarajevo had been a beautiful, sophisticated city, filled with parks, trees, markets, mosques, synagogues, and both Orthodox and Catholic churches. During the war, Zlata wrote in her diary about how she felt seeing first the new post office near her home destroyed, then the Olympic stadium that had been built for Sarajevo’s hosting of the 1984 Winter Games. Her heart broke when children her own age, whom she knew well, were shot and killed. Even during the war, Zlata continued studying her music and her school subjects as best she could. While the war continued, foreign journalists found out that a young girl in Sarajevo was keeping a diary, and they came to interview her. In 1993, her diary was published and she and her family managed to escape to Paris. Today, Zlata is in her 30s. She is an Emmy Award-winning documentary filmmaker in Dublin, Ireland. Zlata’s Diary: A Child’s Life in Sarajevo was published in English in 1994. Zlata’s diary has been compared to that of Anne Frank, in that both girls witnessed senseless and horrific human suffering, but both held onto their hard-won dignity and their dreams of a better world. Malala Yousafzai, b. 1997 As a toddler, Malala went with her father to the school where he worked. In the empty classroom, she would stand at the front of the room and “lecture” in baby talk. Later, as a girl, she would practice giving speeches in front of a mirror. It seems Malala was born to speak out, and that is exactly what she did. Boys are more likely to receive an education in Pakistan than girls. However, Malala’s father was an advocate for girls’ education and ran his own school. He was the principal, teacher, and janitor! Malala and her schoolmates enjoyed school and were grateful for the opportunity to get an education. However, in neighboring Afghanistan, the Taliban were re-making the country to reflect a very extreme philosophy. In their minds, the West was bad, and any activities that seemed “Western” had to stop. This included listening to music, dancing, educating girls, and allowing women to venture out freely. Malala was not going to let the Taliban stop her. She and her friends continued to attend school, and her father continued to teach them. Although they received threats, and even had to stop going to school when the Taliban were present in their area, they kept the school open, and the girls kept coming. Malala was not alone. People all over the world were watching and growing concerned as the Taliban spread their ideology. As an outspoken and articulate girl, Malala frequently spoke to reporters about the situation for girls in Pakistan. A reporter from the BBC asked Malala to keep a diary of her experiences, and through this diary, people all over the world followed Malala’s advocacy for girls’ education. This international exposure must have angered the Taliban. They sent men to threaten Malala and her father. Malala remembers looking online and seeing the death threat against her and simply closing the computer screen and making a decision to never look at those words again. As she put it, she would now “get back to doing what I was meant to do.” Defying the Taliban in her valley, she continued to travel to school. The school day in October 2012 started out as any other day. Now fifteen years old, Malala rushed out the door in the morning to go to school. The biggest concern on her mind was an exam she had to take that day. Coming home after school, Malala squeezed in to the dyna (open-backed van) along with her schoolmates. They chatted as usual until the dyna came to a halt. Although she doesn’t remember it, a man came into the back of the van and shouted, “Who is Malala?” He fired three shots, and then everything went dark. Malala woke up more than a week later in a hospital in Birmingham. During this time she had been in a coma, had been transported out of Pakistan to England for treatment, and the whole world had heard about her ordeal. The hospital in Birmingham received 8,000 cards for Malala, from well-wishers around the world. She was finally able to leave the hospital after several months, and had to recover in a new city. In July, 2013, less than one year after being shot, Malala was invited to speak at the United Nations in New York City. In her speech, she said, “I speak not for myself, but for all girls and boys. I raise up my voice not so that I can shout, but so that those without a voice can be heard. Those who have fought for their rights: Their right to live in peace. Their right to be treated with dignity. Their right to equality of opportunity. Their right to be educated.” In October, 2014, two years after being shot by the Taliban, Malala received the Nobel Peace Prize. She is the youngest person to have ever won this award. Today, Malala attends Oxford University and her work continues with Malala Fund. She is still working to ensure that girls can receive an education.	<urn:uuid:e4f6603d-6e98-481d-97e1-9dde21f8e0ce>	CC-MAIN-2020-05	https://sfpl.org/locations/main-library/childrens-center/free-read-free-be	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250592565.2/warc/CC-MAIN-20200118110141-20200118134141-00346.warc.gz	en	0.987219	5,758	3.59375	4	[ -0.24366721510887146, 0.4570249021053314, 0.1682344377040863, -0.18951880931854248, -0.4080101549625397, -0.26291167736053467, 0.07412797212600708, -0.012737174518406391, -0.4972953200340271, 0.3986366391181946, -0.0031621791422367096, 0.5036656856536865, -0.026285964995622635, 0.271486431...	9	This week, while libraries around the United States are celebrating Banned Books Week, San Francisco Public Library wanted to shine a light on young people who fought for the right to read, learn, and express themselves, even when conditions were difficult. We salute these young warriors for intellectual freedom! Each day from September 22 – 28, we will share a story and photo, highlighting a young person who fought for the right to read. Look for our display at the Main Children's Center, and read their stories below! #FreeToReadFreeToBe George Moses Horton, 1798?-ca.1880 George Moses Horton loved words, ever since he was a little boy. But because he was a slave in North Carolina in the early 1800s, no one cared if he learned to read or write. In those days, slaves were considered the property of whomever owned them. Slaves could be sold or traded away, like we today would sell or trade a car or a toy or a computer game. Few white people in those days believed that an African American slave was capable of learning to read and write well. They certainly did not believe that a young African American slave could become a poet who wrote beautiful lines that moved people’s hearts. But that is exactly what George Moses Horton did. When he was only seven or eight years old and already carrying heavy loads on his master’s property, he would try to stop and listen whenever he heard the white children learning their ABC’s. George’s mother would have loved to have taught her son to read, but she herself had never been allowed to learn. George took every opportunity he got to study by himself. After he had learned the alphabet only by listening to the other children, he found a worn-out old spelling book. Late at night, during the few hours allowed to him for sleeping, he would stay up late, his eyes burned by the smoke from the firelight, and teach himself to read. His mother had given him her own precious hymnal, filled with beautiful and inspiring songs. Whenever he could, he read from the Bible, from newspapers, and even advertisements. Words sang in George’s head. He hadn’t yet learned to write, so he carefully memorized the poems he composed. He said his poems to himself as he worked from morning to night tending cattle. His words helped him to stay strong. They helped him become a confident young man who knew he had something important to say. George was separated from his family when he was 17 and given to his master’s son. He worked in the fields on his new master’s property, but on Sundays, he walked eight miles to Chapel Hill, to sell fruit and vegetables to the students and faculty at the University of North Carolina. Some of the white students made fun of George. But many were won over by his gracious manners and his gift for words. So much so, that he was soon composing love poems that he sold for 25 cents each to the young students to give to their sweethearts. The wife of one of the professors befriended George and taught him to write down his verses. He devoured the books his friends gave him: Shakespeare, Lord Byron, the ancient poet Homer. Despite remaining his master’s property, George was able to earn his own money, dress well, and make friends among educated people. This was a very rare experience for an enslaved person at the time. His friends helped him publish his work in newspapers and, finally, in real books. George saw his name on the covers, and knew he had become an author. George wrote poems of love, friendship, humor, happiness, and grief. He also wrote about the injustices of slavery, becoming the first African American slave poet to do so. People all over the country who were working to end slavery were inspired by his words. When George Moses Horton was a man in his 60s, the Union victory in the Civil War ended slavery. He lived the last 18 years of his life as a free man. Anne Frank, 1929-1945 Young Anne Frank had always dreamed of becoming a writer. When Miep Gies, a family friend, gave her a diary for her 12th birthday, she started writing about her experiences, her ideas, and her private thoughts. Soon after receiving this gift, Anne’s father announced to the family that they had to go into hiding. During Anne’s life, persecution of Jewish people in Europe had been growing more and more intense. Anne’s family had already fled from Germany in 1939. As Jews, they had been stripped of their citizenship. When Anne arrived in Amsterdam as a four year old, she was already stateless. Amsterdam provided some respite from the Nazis. Anne’s father, Otto, started a business and hired employees. He was able to make a modest living for his family. Anne and her sister Margot attended school, though after the Nazis invaded the Netherlands, Jewish children had to attend separate schools. They also had to wear yellow stars to identify themselves as Jews. Otto Frank had already made a plan to go into hiding with his family, but when the older sister, Margot, received a notice to report to a work camp, they decided to go immediately. With the help of a small group of friends and co-workers, the Frank family hid in a rear house they called “the Annex.” For two years, Anne continued to write in her diary, documenting life spent in hiding. Life in hiding was difficult. All the occupants of the Annex had to remain quiet during the day. Anne and the other residents read books, sewed, or quietly prepared food while workers were in the warehouse below. They all tried to keep up with the events outside by listening to radio broadcasts and reading the news. The helpers brought food, and any information they could to the Annex. The windows were covered, and they could never go outside. Tensions were high and the residents argued with each other. In 1944, Anne wrote, “I can shake off everything if I write; my sorrows disappear, my courage is reborn. But, and that is the great question, will I ever be able to write anything great, will I ever become a journalist or a writer?” During the summer of 1944, someone tipped off the Nazis about the Annex. Nazis arrested Anne, her family, and the others who were hiding with them. Unable to take anything with them, the diary remained in their secret annex, and one of the helpers, Miep Gies took the diary and hid it from the Nazis. After the war, only Anne Frank’s father returned to their hiding place. Everyone else had died in the camps. Anne’s diary, published by her father, is a rare account of a young teen’s life suspended during war time. Without school, entertainment, and participation in life, the diary reveals what it was like to be in hiding – the constant fear and vigilance, and tiny acts of humanity. The enduring popularity of the diary speaks volumes about the hopes and dreams of young people, caught in a situation beyond their control. Anne’s optimism and hopeful tone is both poignant and inspiring. War silenced this young voice far too soon. Her diary survived as a record of the era, but also as a universal plea for humanity. Mr. Frank made Anne’s dream a reality, but one cannot help but wonder what more Anne would have written, had her life not been brutally cut short. Otto Frank published Anne’s diary in 1947. It has since been translated into 70 languages. The Annex was turned into a museum in 1960. In 1972 Miep Gies and her husband Henk were awarded the Yad Vashem Medal of Honor for their bravery in helping Jews during World War II, and in 1994, Miep won the Wallenberg Medal as an outstanding humanitarian. Since its publication, Anne Frank’s diary has sold more than 30 million copies, and The Annex has hosted more than 1.2 million visitors every year. Anne did achieve her dream, and her story survives. Sylvia Mendez, b. 1936 Sylvia walked to her locker on her first day at a new school. She was nervous, and the other children stared at her. One boy shouted, “You don’t belong here!” But Sylvia didn’t give up. Encouraged by her parents, she and her siblings returned the next day, and the next. The year was 1947, seven years before the Supreme Court of the United States handed down its decision to desegregate public schools in Brown v. Board of Education. What was happening? In a little-known court case in California, the Mendez family argued that their children had the right to attend their local public school, and they should not be forced to attend the “Mexican School,” which was farther away from home, was poorly maintained, and did not have the resources that the regular elementary school had. The lawsuit, Mendez vs. Westminster School District, was the first in the nation to ensure that all children had the right to attend the same public school. When Sylvia Mendez was eight years old, her family moved to Westminster, California. Soon after, her aunt took Sylvia, her brothers, and her cousins to the local elementary school to enroll. The school refused to enroll Sylvia’s family, and instead told them they had to attend the school for Mexican students. Sylvia’s parents were furious. They joined together with other Mexican American families who were also denied the opportunity to enroll their children and sued the school district. In 1946, they won. The School District appealed, but the 9th Circuit Court of Appeals in San Francisco upheld the decision. Sylvia and all the other Mexican American children were allowed to attend the same schools as the white children. Mendez v. Westminster Board of Education led the way as the rest of the country grappled with school segregation. Sylvia Mendez, age 10 In addition to the court battle waged by the Mendez family and the other plaintiffs, two notable figures played a role in this court case. Thurgood Marshall, then president of the National Association for the Advancement of Colored People (NAACP), submitted amicus briefs to the court in California, affirming their support for the cause. He later went on to represent the plaintiffs in Brown v. Board of Education. After the Ninth Circuit Court of Appeals in California decided in favor of the Mendez family, the governor of California, Earl Warren, signed a law ending segregation of school children in the State of California. Seven years later, as Chief Justice of the Supreme Court, he would preside over Brown v. Board of Education, the decision that ended school segregation in the United States. Being the first Mexican American children to attend a white school wasn’t easy for Sylvia and her brothers. The white students shouted insults at them and told them they didn’t belong, but Sylvia held her head high, and soon she made friends. She finished school and went on to attend college. As an adult, Sylvia made sure people remembered what her parents had done. Plenty of people know about the Brown decision, but the Mendez case isn’t even taught as part of the K-12 curriculum in California. Sylvia Mendez proudly states that “California was number one,” with school desegregation. She travels and speaks about her family’s role in Mendez vs. Westminster School District. In 2011, President Obama awarded Ms. Mendez the Presidential Medal of Freedom, which is the highest civilian award in the U.S. Sylvia Mendez receiving her Presidential Medal of Freedom, 2011 Peter Sís, b. 1949 When Peter Sís was growing up in Communist Czechoslovakia in the 1960s and ‘70s, a lot of things were banned: rock music, blue jeans, long hair, radio programs from the United States and Western Europe, and plenty of books that he would have liked to read. The government, under the control of what was then the Soviet Union, forced people to participate in parades and mass sporting events that glorified the Communist way of life. Children had to join the Young Pioneers, the government-sponsored youth organization, and wear its symbolic red scarf. As a boy, Peter loved to draw pictures. At home, he drew whatever he wanted. But at school, the authorities told him what he could and could not draw. In those days, kids were asked to “inform” on their parents, to tell on their parents if they said anything against the government. Government censors routinely opened people’s mail. Many people in Communist Czechoslovakia who said or did something the authorities did not like were sent to prison, forced to leave the country, or even executed. Writers, artists, and musicians were forbidden to publish or perform, and many who stayed had to earn their livings doing hard manual labor. Many were sent to prison camps to do dangerous work mining uranium. For many people, the easiest thing to do was to keep their opinions to themselves. But Peter’s imagination soared beyond the narrow space where others wanted to confine it. As he grew into his teens, he listened to forbidden music, like the Beatles and the Rolling Stones, that people managed to smuggle into the country. He began to question what he had always been taught to believe. Peter and his friends started their own rock band. He painted brilliantly colorful pictures to show how music made him feel. Because it was impossible to get them behind the “Iron Curtain” that shut off Czechoslovakia and the rest of the Communist bloc from the West, he and his friends made their own stylish clothes, guitars, sunglasses, and even shoes! In 1968, during the Prague Spring, Czechoslovakia experienced a few brief months of greater freedom. Censorship was lifted, and people’s hearts were lifted, too. Writers, artists, and musicians produced a flood of new creative work. But on August 21, tanks and soldiers from the Soviet Union and other Communist countries invaded, and a long, gray period of repression, censorship, and fear began again. Peter still dreamed of the freedom to enjoy and create the music, art, books, and animated films he wanted to. He painted dreams and maps of imagined worlds, but he also painted nightmares. Only in his imagination could he take flight, on a bicycle with wings, into the world he wanted to see. In 1989, the Velvet Revolution transformed Czechoslovakia into a free country. Today, the Czech Republic is a lively, prosperous democracy, and people can draw, sing, read, and write whatever they want. “Sometimes,” Peter wrote about this new freedom, “dreams come true.” Peter Sís immigrated to the United States in 1984, and now lives in New York. In 2003, he became the first children’s book illustrator to win the prestigious MacArthur “Genius Grant” Fellowship. Three of his books - including his illustrated autobiography The Wall: Growing up Behind the Iron Curtain - have received Caldecott Honor awards from the American Library Association. If you will be visiting Prague, Czech Republic, from now until January 20, 2020, you can see a large exhibit of Peter Sís’ work, called “On Flying and Other Dreams,” at the DOX Centre for Contemporary Art. The artist himself personally helped to transform the exhibit space into his own land of dreams. Ji-li Jiang, b. 1954 When Ji-Li Jiang was 12 years old, she had everything: popularity, good grades, athletic ability, and a sunny apartment in Shanghai where she talked to her family and played with her cat. She had a bright future in the China of 1966. One day, Ji-Li got an invitation to audition for a dance program at the Central Liberation Army Arts Academy. If she got accepted she would tour the country to tell everyone in China about the wonderful new world the government of Chairman Mao Zedong was creating. But her family could not let her audition. Even if she passed, they knew she would not be allowed to join. Because even though she proudly wore the red scarf that symbolized China’s revolution, Ji-Li’s family was part of the educated middle class. That made them politically undesirable in the new China. From 1966 to 1976, the Cultural Revolution tried to destroy all influences the government disapproved of: books, art, music, higher education, even certain styles of clothing and certain words. Having private thoughts that went against government policy was unacceptable. Ji-Li had always loved reading, especially fairy tales. Every Sunday, she sat in a friendly bookseller’s stall and read dozens of them, and she loved reading the patriotic stories in her school library. But things were changing. On her last day of school before summer vacation, she looked into the library and saw half the shelves empty. A sign said, “Closed for Sorting During Summer Vacation.” Ji-Li later wrote, “I knew that many of my favorite books...would be sorted away forever, declared poison under the new standards.” One night, when Ji-Li was asleep in bed, young Red Guards soldiers stormed into her family’s home to search for forbidden items. They tore open the family’s cupboards, drawers, and closets, and spilled all their possessions into the floor. Ji-Li’s beloved stamp album, filled with colorful stamps from faraway places that family and friends had given her since she was 6 years old. But the Cultural Revolution saw collecting stamps as “bourgeois” - something only well-off middle-class people did, and therefore forbidden in a society that used violence to remake itself so that people dressed alike, spoke alike, and thought alike. The Red Guards hauled away much of the family’s things in bags. Ji-Li never saw her stamp album again. “Home,” thought Ji-Li. “Wasn’t a home a private place? A place where the family could feel secure?” Then Ji-Li’s father was detained and interrogated. The authorities asked Ji-Li to betray her family. She refused. When the terrors of the Cultural Revolution ended, she and her family were able to leave for a new life in the San Francisco Bay Area, where she still lives. Ji-Li Jiang is now a writer and teacher. Her book, Red Scarf Girl, is her attempt to, she writes, “Do something for the little girl I had been, and for all the children who lost their childhoods as I did.” Zlata Filipović, b. 1980 When war came to her hometown of Sarajevo, in the Eastern European nation of Bosnia, Zlata Filipović was 11 years old. Until then, she did what every other young girl her age did: go to school, play, read, watch TV and movies, enjoy pizza and spaghetti, hang out with friends. She was getting more confident about her piano lessons, too. And, like other young girls, she wrote about her life in her diary, naming it “Dear Mimmy,” and entrusting it with her innermost thoughts. “I was a happy-go-lucky girl who thought war was something that happened to someone else,” Zlata would later say, looking back as an adult. “The kids,” as Zlata would later describe the adult politicians in charge of that part of the world, had other ideas in store. The Socialist Federal Republic of Yugoslavia was breaking up, as Bosnia Herzegovina and others among the smaller republics that made up the country sought independence. During this time of uncertainty, some politicians deliberately inflamed nationalist tensions between the many ethnic groups in multicultural - and previously largely peaceful - Bosnia. They tried to provoke mutual resentment among Bosnian Serb Orthodox Christians, the largely Catholic Bosnian Croats, Muslims, and Jews. Creating chaos for everyday people could be a powerful tool for those who sought to increase power and territory. After Bosnia declared independence in March 1992, Bosnian Serb paramilitary fighters, assisted by the Yugoslav army, attacked the capital city, Sarajevo. On April 18, Zlata wrote in her diary, “War has suddenly entered our town, our homes, our thoughts, our lives. It’s terrible.” She was no longer able to go to school because it was too dangerous. Her family, like most others who remained in the city, suffered lengthy electrical blackouts, lack of safe running water, no heat in winter, dwindling food supplies, and the constant stress and fear that they would be killed by gunfire from one of the 13,000 troops surrounding the city if they went into the streets. People were desperate for clean water. Zlata’s parents and many others would go to the city’s fountains with buckets to bring water home, never knowing if they would be shot before they got back. In one particularly horrible incident, dozens of people were killed while they simply waited in line for bread at what had been Sarajevo’s beautiful central market. Serbian and Bosnian Serb leaders wanted to make Bosnia part of a “Greater Serbia.” Their horrifying practice of “ethnic cleansing” involved trying to subjugate, drive out, or kill everyone who did not fit their ideas of what this Greater Serbia should look like. They and sometimes other groups in the conflict committed vicious atrocities against civilians. Historians note that the siege of Sarajevo, which lasted from 1992 to 1995, was one of the worst in European history, claiming more than 10,000 lives, according to the International Criminal Tribunal for the Former Yugoslavia. Experts believe that about 100,000 people total were killed in the Bosnian Civil War during those three years. These included more than 7,000 Muslim men and boys massacred in the town of Srebrenica, the worst act of genocide on European soil since the Holocaust. Before the war, Sarajevo had been a beautiful, sophisticated city, filled with parks, trees, markets, mosques, synagogues, and both Orthodox and Catholic churches. During the war, Zlata wrote in her diary about how she felt seeing first the new post office near her home destroyed, then the Olympic stadium that had been built for Sarajevo’s hosting of the 1984 Winter Games. Her heart broke when children her own age, whom she knew well, were shot and killed. Even during the war, Zlata continued studying her music and her school subjects as best she could. While the war continued, foreign journalists found out that a young girl in Sarajevo was keeping a diary, and they came to interview her. In 1993, her diary was published and she and her family managed to escape to Paris. Today, Zlata is in her 30s. She is an Emmy Award-winning documentary filmmaker in Dublin, Ireland. Zlata’s Diary: A Child’s Life in Sarajevo was published in English in 1994. Zlata’s diary has been compared to that of Anne Frank, in that both girls witnessed senseless and horrific human suffering, but both held onto their hard-won dignity and their dreams of a better world. Malala Yousafzai, b. 1997 As a toddler, Malala went with her father to the school where he worked. In the empty classroom, she would stand at the front of the room and “lecture” in baby talk. Later, as a girl, she would practice giving speeches in front of a mirror. It seems Malala was born to speak out, and that is exactly what she did. Boys are more likely to receive an education in Pakistan than girls. However, Malala’s father was an advocate for girls’ education and ran his own school. He was the principal, teacher, and janitor! Malala and her schoolmates enjoyed school and were grateful for the opportunity to get an education. However, in neighboring Afghanistan, the Taliban were re-making the country to reflect a very extreme philosophy. In their minds, the West was bad, and any activities that seemed “Western” had to stop. This included listening to music, dancing, educating girls, and allowing women to venture out freely. Malala was not going to let the Taliban stop her. She and her friends continued to attend school, and her father continued to teach them. Although they received threats, and even had to stop going to school when the Taliban were present in their area, they kept the school open, and the girls kept coming. Malala was not alone. People all over the world were watching and growing concerned as the Taliban spread their ideology. As an outspoken and articulate girl, Malala frequently spoke to reporters about the situation for girls in Pakistan. A reporter from the BBC asked Malala to keep a diary of her experiences, and through this diary, people all over the world followed Malala’s advocacy for girls’ education. This international exposure must have angered the Taliban. They sent men to threaten Malala and her father. Malala remembers looking online and seeing the death threat against her and simply closing the computer screen and making a decision to never look at those words again. As she put it, she would now “get back to doing what I was meant to do.” Defying the Taliban in her valley, she continued to travel to school. The school day in October 2012 started out as any other day. Now fifteen years old, Malala rushed out the door in the morning to go to school. The biggest concern on her mind was an exam she had to take that day. Coming home after school, Malala squeezed in to the dyna (open-backed van) along with her schoolmates. They chatted as usual until the dyna came to a halt. Although she doesn’t remember it, a man came into the back of the van and shouted, “Who is Malala?” He fired three shots, and then everything went dark. Malala woke up more than a week later in a hospital in Birmingham. During this time she had been in a coma, had been transported out of Pakistan to England for treatment, and the whole world had heard about her ordeal. The hospital in Birmingham received 8,000 cards for Malala, from well-wishers around the world. She was finally able to leave the hospital after several months, and had to recover in a new city. In July, 2013, less than one year after being shot, Malala was invited to speak at the United Nations in New York City. In her speech, she said, “I speak not for myself, but for all girls and boys. I raise up my voice not so that I can shout, but so that those without a voice can be heard. Those who have fought for their rights: Their right to live in peace. Their right to be treated with dignity. Their right to equality of opportunity. Their right to be educated.” In October, 2014, two years after being shot by the Taliban, Malala received the Nobel Peace Prize. She is the youngest person to have ever won this award. Today, Malala attends Oxford University and her work continues with Malala Fund. She is still working to ensure that girls can receive an education.	5,709	ENGLISH	1
But this was a long shot, she knew. She had heard of people sleeping in the temples to speak to the gods, but had always doubted if it really worked. However, she had already spoken to a god recently, so maybe they would speak to her again. And if anyone knew about freedom then it was the gods. They must be free to do anything, she thought. Who could be more free to do something than a god? Time is running out for Socrates and Delphi is getting desperate. And why had all these strange things started happening to her? If anyone could help it would be the gods. Surely, they can do anything. Can't they? Can a god do anything? What does 'free' really mean? What is free will? Discussing abstract ideas Using logic about abstract ideas This lesson challenges children to start thinking about philosophical problems in more abstract rather than concrete terms. This is achieved by developing children’s logical thinking through attempting some philosophical puzzles. The lesson uses the mind mapping technique to help children unpick the word ‘free’ and what its potential limits are – revisiting and developing the mind map through the lesson. The chapter also references some famous arguments about the nature of God from medieval philosophy – the idea of creating an immoveable boulder and the problem of free will – within the context of the Greek gods. Lesson Blog: Zeus We’re up to week 8 of our lesson blogs, and it’s amazing now to see how far the children have come. It really struck me this week how much the previous sessions had prepared them for this week, where we take on some properly abstract problems, as well as some classic philosophical questions. The learning focus for this session takes the children from responding to big questions with their own opinions, to responding to philosophical arguments. As you’ll see, they did a remarkable job. By the end of the lesson my class of mostly 7-year olds were reasoning and explaining ideas clearly about ideas of God, freedom, determinism and free will. As their teacher, I found it all rather thrilling to be honest! The opening discussion asks the children to consider the most ‘free’ person they could imagine, building on the ideas about freedom which we developed during the last session. The children were confident in giving their response, and we got a range of responses, from adults to animals and robots. One child suggested “Angels because they can go anywhere and do anything,” while another clearly knew which direction we were heading in as he suggested “All the gods who have ever lived, all rolled up together.” For this session, we lead the children in creating a mind map of their ideas, helping them to keep track of their thinking and make links between the different ideas as they arise. To start with, it looks something like this. The story this week follows Delphi as she dreams her way to Olympus, to meet the gods so she can plead for Socrates’ freedom. As well as admiring Rosie’s gorgeous illustrations of Olympus, we also reflected on whether gods really can do anything. Was there anything they definitely wouldn’t be able to do? In previous years and with older children, we’ve had suggestions like ‘destroy themselves and then come back to life’ – but this year the children wanted to focus on the moral questions around free will. One particularly interesting discussion explored whether gods could control people. The children didn’t realise they were talking about free will and determinism, of course. But they were. From here, as Delphi meets Zeus and accidentally goads him into trying to achieve something impossible, we started to add ideas about ‘impossible’ to our mind map too. This discussion and activity is really about logic – can we come up with an idea which doesn’t make logical sense in reality? Once they’d heard a couple of ideas from Delphi (who is always on hand to help in the story if children are initially struggling for ideas), the children soon got the hang of it. Suggestions started from having loud, quiet music or giant, tiny playdough, to this powerful image: “You can’t make infinite people go on you,” and then the very clever: “It’s impossible to have something that’s impossible but also possible.” It got a round of applause. This led us to a philosophical classic about the nature of omnipotence. It took a bit of unpicking, but soon the children were able to explain what the problem is – if Zeus creates the indestructible boulder then there is something he cannot do, namely, destroy the boulder. But if he can’t make the boulder indestructible, then there is still something he cannot do. You could practically see the light bulbs appearing over the children’s heads as it clicked. Delphi and Socrates’ conversation then turns to the subject of free will and our mind maps were getting more and more full by the minute. The discussion that followed was the most advanced the children had ever achieved. We started philosophy lessons a couple of months ago. Now the children’s ideas were advancing so quickly, I could barely keep up with them. I loved the reference to a ‘brain in a jar’ – another famous image of philosophy, and one this 7-year-old had just reinvented for himself. The children led the discussion back to the idea of money, and how this might affect free will. I have to admit, by this point I was getting goose bumps. By the time Delphi was saying farewell to the gods, the children were arguing about some of the biggest questions we can ask. Are we in control of our own actions? Does the existence of god destroy the idea of free will? Is freedom a necessary condition of being alive? Are we in control of our brain or is our brain in control of us? Not bad for a group of seven-year olds who have been practising philosophy for only a couple of months! Keep reading to discover how Rosie’s Year 5 class responded – and how they took it even further. The children were very happy to dive straight back into Delphi after our half term break. They were especially excited to recognise a familiar name on the board at the start of the lesson – Zeus. Doing Delphi Philosophy alongside our history topic has been perfect this year. It’s really helped the children understand the context of Delphi’s story and the significance for the people of that time in world history. I also have felt the sense that the children are almost living what they are learning about Greek life through Delphi too, which is an added bonus. Well, this week, we would be using our prior knowledge of the Greek gods and goddesses to power us through the lesson! This chapter begins with Delphi having a grand idea to sleep in a temple overnight in hope that she would receive some help from the gods to free Socrates. Lots of children felt this made sense. Lots of children thought she was mad. Quite normal reactions I have come to expect. Lots of scope for debate. As she’s drifting to sleep, Delphi begins to think about what a completely free being would be like. Freedom was an abstract concept that had been fed into the previous chapter, The Perfect Bedroom, and it was going to be the main focus of this lesson too. I allowed the children time to brainstorm their responses to Delphi’s thoughts. Quite unexpectedly, the majority of the class thought that somebody who was completely free would be arrogant and selfish. They felt it wasn’t a good thing to be completely free. One boy was very confident with his answer and said: “Red lights would mean nothing to a completely free person. They would be selfish and crash into other people because they didn’t care.” It was fantastic to see so many of the children immediately jumping into giving examples to support their ideas and consider consequences completely independently. The skills from previous lessons are clearly having an impact. Another child’s response was interesting because they said that it depends on the type of person. A good person who is completely free would be better than a bad person who is completely free. This led to a discussion about whether freedom makes you a good person or not. It didn’t take long for us to begin thinking about what being completely free actually means. I was absolutely blown away when one child let out: “Well, we can’t EVER be completely free because our souls will always be trapped by our bodies.” Jaws literally dropped. All I was thinking to myself was: This is a nine year old. The development and the confidence the children had worked on since our very first discussion eight weeks ago to push their thinking is just phenomenal! Anyway before I get too carried away, back to the story where Delphi wakes up and finds herself unexpectedly in Olympus, surrounded by all of the gods and goddesses she believed in (although not as she would have predicted them to be.) As a side note, the picture of this scene is perhaps my most favourite scene that I illustrated out of the whole story. It was so fun to bring to life all of the amazing (and surprising) ideas that David had imagined these gods to be doing, including a couple playing table tennis and one of them knitting! I wanted to create an image that captured all this madness in one scene and it was so satisfying to see the awe and laughter that came from the children first laying eyes on it. It gave a totally different take on the gods and goddesses of Ancient Greece compared to the grand, mystifying paintings and sculptures that are famous from the time. It provided a lot of humour to the story. As Delphi approaches the door the great, golden office of Zeus with Athena at her side, she begins to think about the gods. Is there anything a god cannot do? The children were given some more time to add to their brainstorms a response to this question. Immediately, they recognised that if gods were immortal then they couldn’t die. However, a few mythology experts in the room challenged this idea and identified certain Greek gods who were known to have died, for example Zeus’ father. Some said that gods can’t destroy the universe but were instantly responded with the argument that perhaps they could and they just were choosing not to. Then came an absolute corker: “the gods can’t be me, and they can’t be you. If they were me then I wouldn’t be me.” BAM – we were into the realm of personhood and identity. It was astonishing the leaps we were taking into abstract thought, it felt like a lesson that could have gone on for years as the class pushed deeper and deeper into the concepts we were exploring. Delphi, quite bravely, dares to ask Zeus, the king of gods, if there is anything a god cannot do. After Zeus chooses to laugh it off, she asks if he can make a square circle. At this, Zeus gets rather angry because that idea is logically impossible. You cannot have a square circle. This idea then challenged the children to begin thinking about other ideas that Delphi could suggest that would be logically impossible. Admittedly, the class found this very tricky as it is such a difficult concept to think about! We worked together to come up with some suggestions, including a flat mountain or a straight curve. Delphi takes it one step further however and challenges Zeus to create a boulder he couldn’t pick up. Rather foolishly without thinking, Zeus snaps his fingers and all at once his office is filled with a gigantic immovable boulder. Zeus tries to pick it up but can’t. Delphi has proved her point. Things quickly move onto the reason why Delphi had come to see Zeus in the first place – Socrates. If gods can do most things, surely he can free Socrates? Zeus admits that he can’t due to free will. It is Socrates’ choice that he wants to remain in jail, he can’t change that. This was a poignant moment for my class as free will had been brought up in our previous Delphi lesson by a couple of children as being the definition of freedom – making a choice for yourself. We had a short discussion on whether it was fair of the gods to give humans free will or whether it would be easier if things had been decided for them already. Although Delphi didn’t find the answer to her problem just yet, a lot was gained from her experiences this lesson. The children learnt and explored deeper into the concept of freedom and began to use logic in their thinking. Their ability to listen and respond to other’s ideas in a more mature and coherent manner was particularly effective this lesson. They weren’t afraid to challenge themselves and others in their thinking with many taking brave steps into unknown territory. This lesson very much felt like we were on a journey together as one. We had so many ‘wow’ moments from individual children – it made me so proud to be their teacher. I love that I can share my passion for philosophy with them and that they can come on this journey with me. Every person has an inner philosopher, no matter how young (or beardless) you are. You can tackle these big questions, and meet Zeus yourself, by teaching this enquiry to your class too! Download the Zeus Enquiry Pack by clicking the link below, or you can download the entire Delphi the Philosopher scheme by clicking here! Until next time, thanks for reading! (Explicit consent has been obtained to publish the photos and videos on this website. Do not copy or replicate these in any way. Many thanks to parents/carers for their support and to Mrs Hegedus, TA superstar, for taking the photos.)	<urn:uuid:bcdbe66f-ed0b-4dd7-9091-9733e10c1580>	CC-MAIN-2020-05	https://www.delphi-philosophy.com/7-zeus	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250599718.13/warc/CC-MAIN-20200120165335-20200120194335-00010.warc.gz	en	0.980111	2,893	3.53125	4	[ -0.14822456240653992, -0.13231518864631653, -0.02628963254392147, -0.18725043535232544, -0.46608954668045044, 0.007069924846291542, 0.184443861246109, 0.2544529139995575, 0.14711572229862213, 0.10754314810037613, 0.13434863090515137, -0.0653153657913208, -0.08014814555644989, 0.33977821469...	8	But this was a long shot, she knew. She had heard of people sleeping in the temples to speak to the gods, but had always doubted if it really worked. However, she had already spoken to a god recently, so maybe they would speak to her again. And if anyone knew about freedom then it was the gods. They must be free to do anything, she thought. Who could be more free to do something than a god? Time is running out for Socrates and Delphi is getting desperate. And why had all these strange things started happening to her? If anyone could help it would be the gods. Surely, they can do anything. Can't they? Can a god do anything? What does 'free' really mean? What is free will? Discussing abstract ideas Using logic about abstract ideas This lesson challenges children to start thinking about philosophical problems in more abstract rather than concrete terms. This is achieved by developing children’s logical thinking through attempting some philosophical puzzles. The lesson uses the mind mapping technique to help children unpick the word ‘free’ and what its potential limits are – revisiting and developing the mind map through the lesson. The chapter also references some famous arguments about the nature of God from medieval philosophy – the idea of creating an immoveable boulder and the problem of free will – within the context of the Greek gods. Lesson Blog: Zeus We’re up to week 8 of our lesson blogs, and it’s amazing now to see how far the children have come. It really struck me this week how much the previous sessions had prepared them for this week, where we take on some properly abstract problems, as well as some classic philosophical questions. The learning focus for this session takes the children from responding to big questions with their own opinions, to responding to philosophical arguments. As you’ll see, they did a remarkable job. By the end of the lesson my class of mostly 7-year olds were reasoning and explaining ideas clearly about ideas of God, freedom, determinism and free will. As their teacher, I found it all rather thrilling to be honest! The opening discussion asks the children to consider the most ‘free’ person they could imagine, building on the ideas about freedom which we developed during the last session. The children were confident in giving their response, and we got a range of responses, from adults to animals and robots. One child suggested “Angels because they can go anywhere and do anything,” while another clearly knew which direction we were heading in as he suggested “All the gods who have ever lived, all rolled up together.” For this session, we lead the children in creating a mind map of their ideas, helping them to keep track of their thinking and make links between the different ideas as they arise. To start with, it looks something like this. The story this week follows Delphi as she dreams her way to Olympus, to meet the gods so she can plead for Socrates’ freedom. As well as admiring Rosie’s gorgeous illustrations of Olympus, we also reflected on whether gods really can do anything. Was there anything they definitely wouldn’t be able to do? In previous years and with older children, we’ve had suggestions like ‘destroy themselves and then come back to life’ – but this year the children wanted to focus on the moral questions around free will. One particularly interesting discussion explored whether gods could control people. The children didn’t realise they were talking about free will and determinism, of course. But they were. From here, as Delphi meets Zeus and accidentally goads him into trying to achieve something impossible, we started to add ideas about ‘impossible’ to our mind map too. This discussion and activity is really about logic – can we come up with an idea which doesn’t make logical sense in reality? Once they’d heard a couple of ideas from Delphi (who is always on hand to help in the story if children are initially struggling for ideas), the children soon got the hang of it. Suggestions started from having loud, quiet music or giant, tiny playdough, to this powerful image: “You can’t make infinite people go on you,” and then the very clever: “It’s impossible to have something that’s impossible but also possible.” It got a round of applause. This led us to a philosophical classic about the nature of omnipotence. It took a bit of unpicking, but soon the children were able to explain what the problem is – if Zeus creates the indestructible boulder then there is something he cannot do, namely, destroy the boulder. But if he can’t make the boulder indestructible, then there is still something he cannot do. You could practically see the light bulbs appearing over the children’s heads as it clicked. Delphi and Socrates’ conversation then turns to the subject of free will and our mind maps were getting more and more full by the minute. The discussion that followed was the most advanced the children had ever achieved. We started philosophy lessons a couple of months ago. Now the children’s ideas were advancing so quickly, I could barely keep up with them. I loved the reference to a ‘brain in a jar’ – another famous image of philosophy, and one this 7-year-old had just reinvented for himself. The children led the discussion back to the idea of money, and how this might affect free will. I have to admit, by this point I was getting goose bumps. By the time Delphi was saying farewell to the gods, the children were arguing about some of the biggest questions we can ask. Are we in control of our own actions? Does the existence of god destroy the idea of free will? Is freedom a necessary condition of being alive? Are we in control of our brain or is our brain in control of us? Not bad for a group of seven-year olds who have been practising philosophy for only a couple of months! Keep reading to discover how Rosie’s Year 5 class responded – and how they took it even further. The children were very happy to dive straight back into Delphi after our half term break. They were especially excited to recognise a familiar name on the board at the start of the lesson – Zeus. Doing Delphi Philosophy alongside our history topic has been perfect this year. It’s really helped the children understand the context of Delphi’s story and the significance for the people of that time in world history. I also have felt the sense that the children are almost living what they are learning about Greek life through Delphi too, which is an added bonus. Well, this week, we would be using our prior knowledge of the Greek gods and goddesses to power us through the lesson! This chapter begins with Delphi having a grand idea to sleep in a temple overnight in hope that she would receive some help from the gods to free Socrates. Lots of children felt this made sense. Lots of children thought she was mad. Quite normal reactions I have come to expect. Lots of scope for debate. As she’s drifting to sleep, Delphi begins to think about what a completely free being would be like. Freedom was an abstract concept that had been fed into the previous chapter, The Perfect Bedroom, and it was going to be the main focus of this lesson too. I allowed the children time to brainstorm their responses to Delphi’s thoughts. Quite unexpectedly, the majority of the class thought that somebody who was completely free would be arrogant and selfish. They felt it wasn’t a good thing to be completely free. One boy was very confident with his answer and said: “Red lights would mean nothing to a completely free person. They would be selfish and crash into other people because they didn’t care.” It was fantastic to see so many of the children immediately jumping into giving examples to support their ideas and consider consequences completely independently. The skills from previous lessons are clearly having an impact. Another child’s response was interesting because they said that it depends on the type of person. A good person who is completely free would be better than a bad person who is completely free. This led to a discussion about whether freedom makes you a good person or not. It didn’t take long for us to begin thinking about what being completely free actually means. I was absolutely blown away when one child let out: “Well, we can’t EVER be completely free because our souls will always be trapped by our bodies.” Jaws literally dropped. All I was thinking to myself was: This is a nine year old. The development and the confidence the children had worked on since our very first discussion eight weeks ago to push their thinking is just phenomenal! Anyway before I get too carried away, back to the story where Delphi wakes up and finds herself unexpectedly in Olympus, surrounded by all of the gods and goddesses she believed in (although not as she would have predicted them to be.) As a side note, the picture of this scene is perhaps my most favourite scene that I illustrated out of the whole story. It was so fun to bring to life all of the amazing (and surprising) ideas that David had imagined these gods to be doing, including a couple playing table tennis and one of them knitting! I wanted to create an image that captured all this madness in one scene and it was so satisfying to see the awe and laughter that came from the children first laying eyes on it. It gave a totally different take on the gods and goddesses of Ancient Greece compared to the grand, mystifying paintings and sculptures that are famous from the time. It provided a lot of humour to the story. As Delphi approaches the door the great, golden office of Zeus with Athena at her side, she begins to think about the gods. Is there anything a god cannot do? The children were given some more time to add to their brainstorms a response to this question. Immediately, they recognised that if gods were immortal then they couldn’t die. However, a few mythology experts in the room challenged this idea and identified certain Greek gods who were known to have died, for example Zeus’ father. Some said that gods can’t destroy the universe but were instantly responded with the argument that perhaps they could and they just were choosing not to. Then came an absolute corker: “the gods can’t be me, and they can’t be you. If they were me then I wouldn’t be me.” BAM – we were into the realm of personhood and identity. It was astonishing the leaps we were taking into abstract thought, it felt like a lesson that could have gone on for years as the class pushed deeper and deeper into the concepts we were exploring. Delphi, quite bravely, dares to ask Zeus, the king of gods, if there is anything a god cannot do. After Zeus chooses to laugh it off, she asks if he can make a square circle. At this, Zeus gets rather angry because that idea is logically impossible. You cannot have a square circle. This idea then challenged the children to begin thinking about other ideas that Delphi could suggest that would be logically impossible. Admittedly, the class found this very tricky as it is such a difficult concept to think about! We worked together to come up with some suggestions, including a flat mountain or a straight curve. Delphi takes it one step further however and challenges Zeus to create a boulder he couldn’t pick up. Rather foolishly without thinking, Zeus snaps his fingers and all at once his office is filled with a gigantic immovable boulder. Zeus tries to pick it up but can’t. Delphi has proved her point. Things quickly move onto the reason why Delphi had come to see Zeus in the first place – Socrates. If gods can do most things, surely he can free Socrates? Zeus admits that he can’t due to free will. It is Socrates’ choice that he wants to remain in jail, he can’t change that. This was a poignant moment for my class as free will had been brought up in our previous Delphi lesson by a couple of children as being the definition of freedom – making a choice for yourself. We had a short discussion on whether it was fair of the gods to give humans free will or whether it would be easier if things had been decided for them already. Although Delphi didn’t find the answer to her problem just yet, a lot was gained from her experiences this lesson. The children learnt and explored deeper into the concept of freedom and began to use logic in their thinking. Their ability to listen and respond to other’s ideas in a more mature and coherent manner was particularly effective this lesson. They weren’t afraid to challenge themselves and others in their thinking with many taking brave steps into unknown territory. This lesson very much felt like we were on a journey together as one. We had so many ‘wow’ moments from individual children – it made me so proud to be their teacher. I love that I can share my passion for philosophy with them and that they can come on this journey with me. Every person has an inner philosopher, no matter how young (or beardless) you are. You can tackle these big questions, and meet Zeus yourself, by teaching this enquiry to your class too! Download the Zeus Enquiry Pack by clicking the link below, or you can download the entire Delphi the Philosopher scheme by clicking here! Until next time, thanks for reading! (Explicit consent has been obtained to publish the photos and videos on this website. Do not copy or replicate these in any way. Many thanks to parents/carers for their support and to Mrs Hegedus, TA superstar, for taking the photos.)	2,748	ENGLISH	1
Re-printed from November 25, 2015 The Mayflower left the port of Southampton in August 1620 but was forced to put into Plymouth, England for repairs. The 102 passengers and 30 crew members finally left Plymouth for America on September 16, 1620. Blown off course by storms, it wasn’t until December 17th they reached a harbor which they aptly named Plymouth Harbor, and dropped anchor. On December 21st, the first of the Pilgrim Fathers set foot on what would become Plymouth settlement. Arriving just as winter set in meant that they were unable to build adequate shelter, and many of them died during that first winter. It’s well known that after that first terrible winter, a native Patuxet man known as Squanto arrived at the camp, a man without whose help they would not have survived another winter. But the story of how Squanto came to be there at just the right time is a tale that is stranger than fiction. Don’t stop reading. Squanto was born in a Patuxet village, somewhere in the vicinity of present-day Plymouth, Massachusetts. In 1604, sixteen years before the Pilgrims arrived, Captain George Weymouth, who was exploring the New England coastline, captured Squanto and five members of his tribe and took them all back with him to England. He taught Squanto English and trained him as an interpreter. It took ten years for Squanto to finally make his way by ship back to New England, which he did in 1614 by accompanying an expedition led by Captain John Smith. However, just as he was finally making his way back to his people at Patuxet, he was kidnapped AGAIN. This time it was by Thomas Hunt, one of Smith’s lieutenants, who transported him right back across the Atlantic to Spain, where Hunt tried to sell him into slavery. Some local friars discovered what Hunt was attempting, so they rescued Squanto and the other Native Americans with him. Squanto stayed with the friars for some time, where he learned about the faith of the friars. He eventually persuaded the friars to let him try to return home to New England once more. He got as far as London, where he lived with John Slany, a shipbuilder for whom he worked for a few years. Then, in 1619, Squanto finally returned to New England, once again aboard a ship captained by John Smith! However, when he at last arrived back at his village after being away 14 years (and kidnapped twice), he discovered that during his absence, his entire tribe, as well as the majority of the coastal New England tribes, had been wiped out by a plague, possibly smallpox. So that is how Squanto, now the last living member of his tribe, a believer in the same Christian God as the Pilgrims, having lived for many years in England, walked into the Pilgrim camp in 1620 where he found them in a sorry state, greeted the settlers in fluent English, and offered his assistance to them. In addition to teaching the Pilgrims how to farm in the New World, Squanto became the translator and guide to the Pilgrims on diplomatic missions to the Wampanoag Indians which threatened the security of the settlement. Later, when he was captured by the Wampanoag, Myles Standish led a ten-man team of settlers from Plymouth to rescue him. He was found alive and welcomed back by the Pilgrims at Plymouth, his adopted “tribe,” where he continued his vital role to the colony. In 1622, on his way back from a meeting to repair damaged relations between the Wampanoag and Pilgrims, Squanto fell ill. Governor William Bradford recorded what happened: “Squanto fell ill of Indian fever. He begged the Governor to pray for him, that he might go to the Englishman’s God in heaven, and bequeathed several of his things to his English friends, as remembrances. His death was a great loss.” Thanks in large part to Squanto’s diplomatic efforts, peace between the Wampanoag and Pilgrims lasted for fifty years. That is a life story you just can’t make up and when you hear it, it is no wonder that our Pilgrim Fathers believed unswervingly in the Providence of God and how life events which seem tragic at the time, can place you at the right place, at the right time, for a great purpose.	<urn:uuid:6884e22f-89ed-4a0d-8c7b-ef2ac3f8e266>	CC-MAIN-2020-05	https://carolinefifemd.com/2019/11/27/revisiting-squanto-and-the-miracle-of-thanksgiving/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594209.12/warc/CC-MAIN-20200119035851-20200119063851-00017.warc.gz	en	0.989742	932	3.78125	4	[ 0.10920172184705734, 0.10081698000431061, 0.46755412220954895, -0.3455711603164673, 0.02160680666565895, -0.36229753494262695, -0.2958918809890747, 0.28414732217788696, -0.0787297785282135, -0.09208349883556366, -0.2804967164993286, -0.3513737916946411, 0.007516155950725079, 0.284384369850...	8	Re-printed from November 25, 2015 The Mayflower left the port of Southampton in August 1620 but was forced to put into Plymouth, England for repairs. The 102 passengers and 30 crew members finally left Plymouth for America on September 16, 1620. Blown off course by storms, it wasn’t until December 17th they reached a harbor which they aptly named Plymouth Harbor, and dropped anchor. On December 21st, the first of the Pilgrim Fathers set foot on what would become Plymouth settlement. Arriving just as winter set in meant that they were unable to build adequate shelter, and many of them died during that first winter. It’s well known that after that first terrible winter, a native Patuxet man known as Squanto arrived at the camp, a man without whose help they would not have survived another winter. But the story of how Squanto came to be there at just the right time is a tale that is stranger than fiction. Don’t stop reading. Squanto was born in a Patuxet village, somewhere in the vicinity of present-day Plymouth, Massachusetts. In 1604, sixteen years before the Pilgrims arrived, Captain George Weymouth, who was exploring the New England coastline, captured Squanto and five members of his tribe and took them all back with him to England. He taught Squanto English and trained him as an interpreter. It took ten years for Squanto to finally make his way by ship back to New England, which he did in 1614 by accompanying an expedition led by Captain John Smith. However, just as he was finally making his way back to his people at Patuxet, he was kidnapped AGAIN. This time it was by Thomas Hunt, one of Smith’s lieutenants, who transported him right back across the Atlantic to Spain, where Hunt tried to sell him into slavery. Some local friars discovered what Hunt was attempting, so they rescued Squanto and the other Native Americans with him. Squanto stayed with the friars for some time, where he learned about the faith of the friars. He eventually persuaded the friars to let him try to return home to New England once more. He got as far as London, where he lived with John Slany, a shipbuilder for whom he worked for a few years. Then, in 1619, Squanto finally returned to New England, once again aboard a ship captained by John Smith! However, when he at last arrived back at his village after being away 14 years (and kidnapped twice), he discovered that during his absence, his entire tribe, as well as the majority of the coastal New England tribes, had been wiped out by a plague, possibly smallpox. So that is how Squanto, now the last living member of his tribe, a believer in the same Christian God as the Pilgrims, having lived for many years in England, walked into the Pilgrim camp in 1620 where he found them in a sorry state, greeted the settlers in fluent English, and offered his assistance to them. In addition to teaching the Pilgrims how to farm in the New World, Squanto became the translator and guide to the Pilgrims on diplomatic missions to the Wampanoag Indians which threatened the security of the settlement. Later, when he was captured by the Wampanoag, Myles Standish led a ten-man team of settlers from Plymouth to rescue him. He was found alive and welcomed back by the Pilgrims at Plymouth, his adopted “tribe,” where he continued his vital role to the colony. In 1622, on his way back from a meeting to repair damaged relations between the Wampanoag and Pilgrims, Squanto fell ill. Governor William Bradford recorded what happened: “Squanto fell ill of Indian fever. He begged the Governor to pray for him, that he might go to the Englishman’s God in heaven, and bequeathed several of his things to his English friends, as remembrances. His death was a great loss.” Thanks in large part to Squanto’s diplomatic efforts, peace between the Wampanoag and Pilgrims lasted for fifty years. That is a life story you just can’t make up and when you hear it, it is no wonder that our Pilgrim Fathers believed unswervingly in the Providence of God and how life events which seem tragic at the time, can place you at the right place, at the right time, for a great purpose.	956	ENGLISH	1
By Kevin Philipupillai Illustrations: Sonia Roy/Colagene The Essex County school where Lois Larkin began her teaching career in 1954 was like many other one-room schoolhouses in rural Ontario. The brick building was flanked by an outhouse and a well, and there were 52 children from Grades 1 to 8. But unlike at most Ontario schools, the students and teachers at School Section (S.S.) #11 (Colchester South Township) were all black. “Down the road, within walking distance,” Larkin says, “was the other school. The all-white school.” S.S. #11 was a segregated school. During Black History Month, Ontario teachers and students often commemorate milestones in the struggle to end racial segregation in the United States. But segregation was not just an American phenomenon: For more than a century, provincial governments in Ontario and Nova Scotia operated separate schools for black children. In Ontario, the Common Schools Act of 1850 gave local school boards the power to create racially segregated schools, which were most common in southwestern Ontario, home to Canada’s largest historic black population. It would take more than 100 years and a societal shift before Ontario would close its last segregated school, and even longer for those who experienced that racism first-hand to shake off the shackles of feeling second class. The large influx of black settlers into southwestern Ontario in the 19th century led to racial tensions, which continued well into the 20th century. Harrow, the town closest to S.S. #11, had segregated restaurants and a whites-only movie theatre. “We had sundown laws in this area,” says Elise Harding-Davis, a seventh-generation African-Canadian and former curator of the North American Black Historical Museum in Amherstburg. “Kingsville and Leamington had sundown laws, which meant black people had to be off the streets of the city by sundown. You would not find the laws in the books; they were not written. They were simply public knowledge.” Local historians are still digging into S.S. #11’s past, but records say the school opened in 1825 as the Matthews School. It was part of a settlement formed by black migrants from the United States — escaped slaves, freedmen and United Empire Loyalists — who had crossed the border into Canada’s southernmost county. Harding-Davis says most schools for black children had been absorbed into the mainstream school system by 1911. But Essex County and neighbouring Kent County were the lingering holdouts, with S.S. #11 being one of Ontario’s last segregated schools. Larkin remembers the building had one entrance for girls and one for boys. Like at many other one-room rural schools, there was no indoor plumbing and the heat came from a coal-fired furnace that belched smoke. Glovanna Johnson was one of only two black students in the local high school. She had no friends and no one would speak to her. This stress, plus the one-hour walk to school, built till she had a nervous breakdown and quit school. The white schools in Essex County were managed by the white members of the county school board, but S.S. #11 had its own board of trustees from the local black community. Provincial funding was based on enrolment, so as a single school drawing from a minority community, S.S. #11’s trustees had to make do with less. Still, Larkin says they made sure the budget was adequate. “And,” she adds, “if we asked for anything, they worked very hard to see that our requests were answered.” Over the years, trustees and other community members did what they could to keep good teachers around, including providing room and board for teachers from out of town. Beulah Couzzens, who had been teaching at S.S. #11 for more than 20 years, quickly became a mentor and friend to her young apprentice. “She was a very well-travelled lady,” says Larkin, “and I remember her saying that wherever she went, she brought that information back to her children.” Soon she was encouraging Larkin to expand her own limits. They both knew they weren’t welcome in Harrow’s whites-only restaurants, but Larkin remembers the day Couzzens came into work without a lunch and declared “Today, we will go into Harrow and we will have lunch.” “And we sat at a lunch counter,” Larkin recalls. They were the only two people at the lunch counter, but they sat there for a long time waiting to be acknowledged. “I was just a girl. I was 19,” Larkin says. “But Mrs. Couzzens was determined she was going to be served. She just said, ‘I am going to eat here today. I am hungry and I am going to be served.’ I was scared. I was embarrassed. I had never been at a sit-in, and it was uncomfortable. However, I was determined I was going to stay there with her.” Their determination paid off and they were eventually served. That same sense of pride, says Harding-Davis, helped sustain S.S. #11 and the few other remaining schools of its kind. There was often disagreement within black communities themselves about the merits of separate schools. Many parents had been fighting for integration since the 1800s, but there were others, including many trustees, who preferred separate schools. There was pride to be found in the success of black schools and black students, explains Harding-Davis, and in the community’s ability to provide jobs for black teachers. Especially encouraging to the black community was a school run by black teachers in Buxton, in Kent County, which had such a good reputation that white parents wanted to, and did, send their children there. And there were other reasons that, even in the 1950s and ’60s, some black parents in Harrow were hesitant about integrating schools. Glovanna Johnson, who was a student at S.S. #11 in the 1920s, says the school had not always been fully segregated — she had a few white classmates when she was a child. She remembers the younger children, black and white, played together and got along. “My best friend was a white girl,” the 97-year-old says. “I thought the world of Olive Borland.” But integration had its problems too. “I was little and I was frightened easily and the big boys would fight. They would scare me out of my wits. There were four or five big boys — white boys — and they would fight the younger black boys. It wasn’t very pleasant.” Despite the sometimes uncomfortable school atmosphere, Johnson was a good student. In 1928, when she was 11, she took the high school entrance exam and passed — an achievement that got her name in the newspaper. But things started to go wrong when she started at Harrow District HS later that year. She was one of only two black students in the school, she had no friends and no one would speak to her. This stress, plus the everyday drain of a one-hour walk to school, built until she had a nervous breakdown and quit school. Harding-Davis has heard similar stories. “These are not stupid people,” she says. “These are very bright individuals who were trapped in a system that did not allow them to flourish.” She says decades of seeing bright young children kept from their dreams led to a slow buildup of “distilled discontent” within the community. This discontent was made worse by the discovery that the school’s well, which also served many houses in the area, was contaminated. Some trustees and some parents lobbied for more funds to fix up the school, but a larger number was beginning to favour integration. That same year, 1964, also saw Ontario inaugurate its first black MPP, Leonard Braithwaite, who in his first speech as an MPP called for the striking down of the 1850 segregated schools legislation. His remarks drew attention from newspapers and the Ontario government took the law off the books. Soon the trustees and parents of S.S. #11 heard that the Essex County school board was planning to close most of its one-room rural schools and divert those students to a large new elementary school — but not S.S. #11— and they suspected that the white trustees of the county school board were planning to leave the S.S. #11 students out of the changes. The trustees denied this, but the dispute was picked up by major newspapers. Some members of the local black community got together with George and Alvin McCurdy of Amherstburg to form an advocacy group called the South Essex Coloured Citizens’ Association. The group then lobbied to have S.S. #11 closed and the students sent to the new, integrated elementary school. By then the majority of the local black community had come to support integration. And in 1965, S.S. #11 finally closed. Couzzens was accepted into the consolidated school system and continued teaching until her retirement about 10 years later. Larkin eventually retired after 30 years as a teacher-librarian. She served three terms as a director with the North American Black Historical Museum, and still volunteers there. A few years ago she collaborated on a project to develop primary and secondary school curriculum for the teaching of African-Canadian history. Even though she stopped school earlier than she would have liked, Johnson says she’s learned as much outside of school as she did in school. She mentions Mac Simpson and his wife, Betty, the founders of the museum in Amherstburg. “Before he came along, I didn’t know I had any history,” she says. She’s hopeful that young people from her community will also take an interest in this history. Larkin agrees: “Someone with no past has no pride. They have nothing on which to build a foundation.”	<urn:uuid:f7e0db66-f411-4437-ad66-ee5c9459bc3c>	CC-MAIN-2020-05	https://professionallyspeaking.oct.ca/publications/professionally_speaking/2014-03/2014-03-Feature-Story-2-PS.asp	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250604397.40/warc/CC-MAIN-20200121132900-20200121161900-00062.warc.gz	en	0.990921	2,125	3.875	4	[ 0.06116968393325806, 0.16608290374279022, 0.16604569554328918, -0.13163809478282928, -0.3093053698539734, -0.08851562440395355, -0.26430511474609375, -0.09673473238945007, 0.09331770986318588, 0.22397445142269135, 0.19260245561599731, 0.05715124309062958, -0.16906124353408813, 0.5198582410...	3	By Kevin Philipupillai Illustrations: Sonia Roy/Colagene The Essex County school where Lois Larkin began her teaching career in 1954 was like many other one-room schoolhouses in rural Ontario. The brick building was flanked by an outhouse and a well, and there were 52 children from Grades 1 to 8. But unlike at most Ontario schools, the students and teachers at School Section (S.S.) #11 (Colchester South Township) were all black. “Down the road, within walking distance,” Larkin says, “was the other school. The all-white school.” S.S. #11 was a segregated school. During Black History Month, Ontario teachers and students often commemorate milestones in the struggle to end racial segregation in the United States. But segregation was not just an American phenomenon: For more than a century, provincial governments in Ontario and Nova Scotia operated separate schools for black children. In Ontario, the Common Schools Act of 1850 gave local school boards the power to create racially segregated schools, which were most common in southwestern Ontario, home to Canada’s largest historic black population. It would take more than 100 years and a societal shift before Ontario would close its last segregated school, and even longer for those who experienced that racism first-hand to shake off the shackles of feeling second class. The large influx of black settlers into southwestern Ontario in the 19th century led to racial tensions, which continued well into the 20th century. Harrow, the town closest to S.S. #11, had segregated restaurants and a whites-only movie theatre. “We had sundown laws in this area,” says Elise Harding-Davis, a seventh-generation African-Canadian and former curator of the North American Black Historical Museum in Amherstburg. “Kingsville and Leamington had sundown laws, which meant black people had to be off the streets of the city by sundown. You would not find the laws in the books; they were not written. They were simply public knowledge.” Local historians are still digging into S.S. #11’s past, but records say the school opened in 1825 as the Matthews School. It was part of a settlement formed by black migrants from the United States — escaped slaves, freedmen and United Empire Loyalists — who had crossed the border into Canada’s southernmost county. Harding-Davis says most schools for black children had been absorbed into the mainstream school system by 1911. But Essex County and neighbouring Kent County were the lingering holdouts, with S.S. #11 being one of Ontario’s last segregated schools. Larkin remembers the building had one entrance for girls and one for boys. Like at many other one-room rural schools, there was no indoor plumbing and the heat came from a coal-fired furnace that belched smoke. Glovanna Johnson was one of only two black students in the local high school. She had no friends and no one would speak to her. This stress, plus the one-hour walk to school, built till she had a nervous breakdown and quit school. The white schools in Essex County were managed by the white members of the county school board, but S.S. #11 had its own board of trustees from the local black community. Provincial funding was based on enrolment, so as a single school drawing from a minority community, S.S. #11’s trustees had to make do with less. Still, Larkin says they made sure the budget was adequate. “And,” she adds, “if we asked for anything, they worked very hard to see that our requests were answered.” Over the years, trustees and other community members did what they could to keep good teachers around, including providing room and board for teachers from out of town. Beulah Couzzens, who had been teaching at S.S. #11 for more than 20 years, quickly became a mentor and friend to her young apprentice. “She was a very well-travelled lady,” says Larkin, “and I remember her saying that wherever she went, she brought that information back to her children.” Soon she was encouraging Larkin to expand her own limits. They both knew they weren’t welcome in Harrow’s whites-only restaurants, but Larkin remembers the day Couzzens came into work without a lunch and declared “Today, we will go into Harrow and we will have lunch.” “And we sat at a lunch counter,” Larkin recalls. They were the only two people at the lunch counter, but they sat there for a long time waiting to be acknowledged. “I was just a girl. I was 19,” Larkin says. “But Mrs. Couzzens was determined she was going to be served. She just said, ‘I am going to eat here today. I am hungry and I am going to be served.’ I was scared. I was embarrassed. I had never been at a sit-in, and it was uncomfortable. However, I was determined I was going to stay there with her.” Their determination paid off and they were eventually served. That same sense of pride, says Harding-Davis, helped sustain S.S. #11 and the few other remaining schools of its kind. There was often disagreement within black communities themselves about the merits of separate schools. Many parents had been fighting for integration since the 1800s, but there were others, including many trustees, who preferred separate schools. There was pride to be found in the success of black schools and black students, explains Harding-Davis, and in the community’s ability to provide jobs for black teachers. Especially encouraging to the black community was a school run by black teachers in Buxton, in Kent County, which had such a good reputation that white parents wanted to, and did, send their children there. And there were other reasons that, even in the 1950s and ’60s, some black parents in Harrow were hesitant about integrating schools. Glovanna Johnson, who was a student at S.S. #11 in the 1920s, says the school had not always been fully segregated — she had a few white classmates when she was a child. She remembers the younger children, black and white, played together and got along. “My best friend was a white girl,” the 97-year-old says. “I thought the world of Olive Borland.” But integration had its problems too. “I was little and I was frightened easily and the big boys would fight. They would scare me out of my wits. There were four or five big boys — white boys — and they would fight the younger black boys. It wasn’t very pleasant.” Despite the sometimes uncomfortable school atmosphere, Johnson was a good student. In 1928, when she was 11, she took the high school entrance exam and passed — an achievement that got her name in the newspaper. But things started to go wrong when she started at Harrow District HS later that year. She was one of only two black students in the school, she had no friends and no one would speak to her. This stress, plus the everyday drain of a one-hour walk to school, built until she had a nervous breakdown and quit school. Harding-Davis has heard similar stories. “These are not stupid people,” she says. “These are very bright individuals who were trapped in a system that did not allow them to flourish.” She says decades of seeing bright young children kept from their dreams led to a slow buildup of “distilled discontent” within the community. This discontent was made worse by the discovery that the school’s well, which also served many houses in the area, was contaminated. Some trustees and some parents lobbied for more funds to fix up the school, but a larger number was beginning to favour integration. That same year, 1964, also saw Ontario inaugurate its first black MPP, Leonard Braithwaite, who in his first speech as an MPP called for the striking down of the 1850 segregated schools legislation. His remarks drew attention from newspapers and the Ontario government took the law off the books. Soon the trustees and parents of S.S. #11 heard that the Essex County school board was planning to close most of its one-room rural schools and divert those students to a large new elementary school — but not S.S. #11— and they suspected that the white trustees of the county school board were planning to leave the S.S. #11 students out of the changes. The trustees denied this, but the dispute was picked up by major newspapers. Some members of the local black community got together with George and Alvin McCurdy of Amherstburg to form an advocacy group called the South Essex Coloured Citizens’ Association. The group then lobbied to have S.S. #11 closed and the students sent to the new, integrated elementary school. By then the majority of the local black community had come to support integration. And in 1965, S.S. #11 finally closed. Couzzens was accepted into the consolidated school system and continued teaching until her retirement about 10 years later. Larkin eventually retired after 30 years as a teacher-librarian. She served three terms as a director with the North American Black Historical Museum, and still volunteers there. A few years ago she collaborated on a project to develop primary and secondary school curriculum for the teaching of African-Canadian history. Even though she stopped school earlier than she would have liked, Johnson says she’s learned as much outside of school as she did in school. She mentions Mac Simpson and his wife, Betty, the founders of the museum in Amherstburg. “Before he came along, I didn’t know I had any history,” she says. She’s hopeful that young people from her community will also take an interest in this history. Larkin agrees: “Someone with no past has no pride. They have nothing on which to build a foundation.”	2,075	ENGLISH	1
Some of the earliest accusation of witchcraft can be dated back to 1484 in Germany. Many men and women were persecuted, tortured, burnt and even killed because they were believed to be witches under the devil’s control. In this essay I will talk about what witchcraft was, who was accused of practicing it, the social response in Salem and what social and religious factors are given to account for the harsh response to witchcraft. The direct definition of witchcraft is the use of supernatural or magical powers. It was often believed that these powers were under the direct influence or guidance of the devil. Witchcraft could be found in the form of incantations, charms, and conjurings and were associated with criminal offences, misdeeds and ruins. Many of the unexplained misfortunes of the village were blamed on witchcraft (for example, babies that died before baptism, crops that failed, men that could not beget or women that could not conceive). Those that perform witchcraft are considered to be witches. Historically witches are usually (but not exclusively) women. The first people to be accused as witches were the heretics of the towns. Anyone who opposed or had a problem with the church was considered to be a witch. The number of people who fell into this category increased tremendously with the Protestant reformation and the rapid spread of the poorly translated Bibles. But the accusations grew from the heretics to the scapegoats of the town. Anyone who did not attend church or was undesirable (for example Goody Good in the Crucible) had a greater possibility of being accused as a witch. At the height of the witch hunts and trials those that questioned authority or the proceedings of the trials were also quick to be accused of serving the devil and being a witch. The initial social response to witchcraft in Salem was driven by fear. However the responses were instigated by the social structure that was set up even before any accusations of... Please join StudyMode to read the full document	<urn:uuid:81bf8726-8dc1-491a-b393-c78f5d1cfeae>	CC-MAIN-2020-05	https://www.studymode.com/essays/Witchcrafth-The-Salem-Witch-Trials-63617323.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251779833.86/warc/CC-MAIN-20200128153713-20200128183713-00541.warc.gz	en	0.985637	399	3.46875	3	[ 0.03379078209400177, 0.47714337706565857, 0.010279824957251549, 0.003502865554764867, 0.3133741021156311, -0.02426275610923767, 0.40207478404045105, -0.18245698511600494, 0.07836589217185974, -0.056691672652959824, -0.1155773475766182, 0.034869350492954254, -0.5643525719642639, 0.177061468...	1	Some of the earliest accusation of witchcraft can be dated back to 1484 in Germany. Many men and women were persecuted, tortured, burnt and even killed because they were believed to be witches under the devil’s control. In this essay I will talk about what witchcraft was, who was accused of practicing it, the social response in Salem and what social and religious factors are given to account for the harsh response to witchcraft. The direct definition of witchcraft is the use of supernatural or magical powers. It was often believed that these powers were under the direct influence or guidance of the devil. Witchcraft could be found in the form of incantations, charms, and conjurings and were associated with criminal offences, misdeeds and ruins. Many of the unexplained misfortunes of the village were blamed on witchcraft (for example, babies that died before baptism, crops that failed, men that could not beget or women that could not conceive). Those that perform witchcraft are considered to be witches. Historically witches are usually (but not exclusively) women. The first people to be accused as witches were the heretics of the towns. Anyone who opposed or had a problem with the church was considered to be a witch. The number of people who fell into this category increased tremendously with the Protestant reformation and the rapid spread of the poorly translated Bibles. But the accusations grew from the heretics to the scapegoats of the town. Anyone who did not attend church or was undesirable (for example Goody Good in the Crucible) had a greater possibility of being accused as a witch. At the height of the witch hunts and trials those that questioned authority or the proceedings of the trials were also quick to be accused of serving the devil and being a witch. The initial social response to witchcraft in Salem was driven by fear. However the responses were instigated by the social structure that was set up even before any accusations of... Please join StudyMode to read the full document	405	ENGLISH	1
All Africans were deeply religious. They had great reverence for the spiritual realm that comprised God, gods, spirits, and ancestral spirits. PROOF THAT TRADITIONAL AFRICANS WERE DEEPLY RELIGIOUS Often times, Africans are said to have been notoriously religious and this is because of the following. 1. They had a strong belief in God, the giver and sustainer of life, chief of all gods, and who was in total charge of everything. 2. Africans believed God was ever present and everywhere and would communicate to him anytime anywhere without wait. 3. Special sacred places eg caves existed that were regarded as dwellings of spirits which were respected and only religious acts were allowed there. 4. They also had sacred objects that they would wear or walk or live with, such as herbs, drums etc which represented the spiritual realm and possessed spiritual power. 5. They had a firm belief in unending life, considering the dead not dead. That’s why rituals were carried out in their respect and their demands were honoured. 6. They had great respect for the spiritual power that ensured continuation of life in society, ie birth and death. For this they revered God as a life sustainer. 7. They sought for all they needed from God. They would ask for such needs as wealth and when they got them would thank God for them. 8. Africans believed in getting blessings spiritually. For any undertaking to be successful, they would evoke blessings through rites, prayers etc to God. 9. They valued prayers which would take place at anytime especially before activities such as house building, tilling etc. 10. Sacrifices of animals and food were made to call for divine intervention in issues that had gone beyond man’s ability. 11. They had great respect for shrines where religious rituals were conducted by religious specialists. Not everyone would enter them. 12. Religious leaders who provided spiritual guidance and knowledge eg medicine men, rainmakers, etc were given a lot of loyalty. 13. They believed in visitations where the spirits of the departed were believed to come back to bring blessings or to punish wrong-doers. 14. Thanksgiving to the spiritual realm was common. People would give part of their crop harvests and livestock to give thanks to God, gods and spirits. Questions. 1. What proof is there to show that Africans knew God kind before the coming of Christian Missionaries? 2. Why is it wrong to brand pre-colonial Africans “Pagan”? 3. Give evidence to show that traditional Africans were notoriously religious. WAYS HOW TRADITIONAL AFRICANS SEARCHED FOR GOD. 1. They worshiped regularly from shrines, homes, sacred places etc to maintain but also renew their relationship with God. 2. Engaging in rites and rituals some of which were painful such as circumcision and body tattooing. 3. Consulting persons with special spiritual powers eg priests, diviners etc to perform rites, offer spiritual guidance etc. 4. Erecting holy structures – shrines, around public places and homesteads for all rites, rituals and prayers to be conducted there. 5. They would have private retreats where they would spend quiet time in sacred places such as river banks, hill tops, fasting, praying etc to be close to the spirit world. 6. Owning spiritual objects they believed had special powers eg herbs, bones, drums etc, kept in homes or moving with them. 7. They prayed regularly, communicating to the spiritual realm, done anywhere and at anytime, especially before doing work. 8. They engaged in fasting where they would abstain from food as a form of self sacrifice to be close to God. 9. Sacrifices would be made in the form of slaughtering livestock and offering harvested crops to appease God. 10. Invoking visitations of spirits through diviners, to possess a person and thus be consulted in times of misery and uncertainty. 11. They engaged in veneration of the dead where they would revere them eg by naming children after them to appease them. 12. Making vows to God and gods, to fulfill certain acts of sacrifice or activities. This would be done on the eve of war. 13. They stayed loyal to traditional beliefs and customs that acted as their law. They did so to be in good terms with the Spiritual realm. 14. Engaging in thanks giving by offering some of what they owned to God and the gods for appreciation for protection, good harvests etc.	<urn:uuid:6778b2f0-d705-4085-a721-9d6c4e8e0652>	CC-MAIN-2020-05	https://www.yaaka.cc/unit/cre4-mans-quest-for-god-in-the-africantraditional-society/?id=71649	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251672440.80/warc/CC-MAIN-20200125101544-20200125130544-00234.warc.gz	en	0.982045	947	3.71875	4	[ 0.06402028352022171, 0.8601740002632141, -0.14211508631706238, -0.00022132217418402433, 0.06562432646751404, -0.059880804270505905, 0.33081525564193726, -0.25557741522789, -0.11976730823516846, 0.3783356547355652, 0.08636683970689774, -0.19872552156448364, -0.2559187412261963, 0.1281445920...	1	All Africans were deeply religious. They had great reverence for the spiritual realm that comprised God, gods, spirits, and ancestral spirits. PROOF THAT TRADITIONAL AFRICANS WERE DEEPLY RELIGIOUS Often times, Africans are said to have been notoriously religious and this is because of the following. 1. They had a strong belief in God, the giver and sustainer of life, chief of all gods, and who was in total charge of everything. 2. Africans believed God was ever present and everywhere and would communicate to him anytime anywhere without wait. 3. Special sacred places eg caves existed that were regarded as dwellings of spirits which were respected and only religious acts were allowed there. 4. They also had sacred objects that they would wear or walk or live with, such as herbs, drums etc which represented the spiritual realm and possessed spiritual power. 5. They had a firm belief in unending life, considering the dead not dead. That’s why rituals were carried out in their respect and their demands were honoured. 6. They had great respect for the spiritual power that ensured continuation of life in society, ie birth and death. For this they revered God as a life sustainer. 7. They sought for all they needed from God. They would ask for such needs as wealth and when they got them would thank God for them. 8. Africans believed in getting blessings spiritually. For any undertaking to be successful, they would evoke blessings through rites, prayers etc to God. 9. They valued prayers which would take place at anytime especially before activities such as house building, tilling etc. 10. Sacrifices of animals and food were made to call for divine intervention in issues that had gone beyond man’s ability. 11. They had great respect for shrines where religious rituals were conducted by religious specialists. Not everyone would enter them. 12. Religious leaders who provided spiritual guidance and knowledge eg medicine men, rainmakers, etc were given a lot of loyalty. 13. They believed in visitations where the spirits of the departed were believed to come back to bring blessings or to punish wrong-doers. 14. Thanksgiving to the spiritual realm was common. People would give part of their crop harvests and livestock to give thanks to God, gods and spirits. Questions. 1. What proof is there to show that Africans knew God kind before the coming of Christian Missionaries? 2. Why is it wrong to brand pre-colonial Africans “Pagan”? 3. Give evidence to show that traditional Africans were notoriously religious. WAYS HOW TRADITIONAL AFRICANS SEARCHED FOR GOD. 1. They worshiped regularly from shrines, homes, sacred places etc to maintain but also renew their relationship with God. 2. Engaging in rites and rituals some of which were painful such as circumcision and body tattooing. 3. Consulting persons with special spiritual powers eg priests, diviners etc to perform rites, offer spiritual guidance etc. 4. Erecting holy structures – shrines, around public places and homesteads for all rites, rituals and prayers to be conducted there. 5. They would have private retreats where they would spend quiet time in sacred places such as river banks, hill tops, fasting, praying etc to be close to the spirit world. 6. Owning spiritual objects they believed had special powers eg herbs, bones, drums etc, kept in homes or moving with them. 7. They prayed regularly, communicating to the spiritual realm, done anywhere and at anytime, especially before doing work. 8. They engaged in fasting where they would abstain from food as a form of self sacrifice to be close to God. 9. Sacrifices would be made in the form of slaughtering livestock and offering harvested crops to appease God. 10. Invoking visitations of spirits through diviners, to possess a person and thus be consulted in times of misery and uncertainty. 11. They engaged in veneration of the dead where they would revere them eg by naming children after them to appease them. 12. Making vows to God and gods, to fulfill certain acts of sacrifice or activities. This would be done on the eve of war. 13. They stayed loyal to traditional beliefs and customs that acted as their law. They did so to be in good terms with the Spiritual realm. 14. Engaging in thanks giving by offering some of what they owned to God and the gods for appreciation for protection, good harvests etc.	914	ENGLISH	1
U.S. researchers have discovered the wreck site of the SS Terra Nova – the ship that Captain Robert Scott sailed on to his ill-fated Antarctic expedition 100 years ago. It was located off Greenland. In 1910, Capt. Scott and his crew set off aboard the Terra Nova in hopes of becoming the first expedition to reach the South Pole. Upon arrival at the South Pole in January 1912, Scott and his crew realized they had been beat by a Norwegian team led by Roald Amundsen. The polar team led by Scott never made it home; their bodies were found by a search party eight months later, according to a BBC News report. The historic vessel, on the other hand, lived on and ended up sinking in 1943 while making a supply delivery to Arctic base stations after being damaged by ice. Its crew was rescued by U.S. Coast Guard cutter, Southwind. Back in current times, the wreck has been discovered by a Schmidt Ocean Institute team during echo-sounding equipment testing on the R/V Falkor. An unidentified object was noted during sonar mapping of the sea bed. An underwater camera package was dropped into the waters below the research vessel to film the presumed wreck. Right across the top of the target, it showed the remains of a wooden wreck lying on the seabed, as well as a funnel next to the ship. The features of the wreck closely matched historical photos of the Terra Nova, leading to the identification.	<urn:uuid:447dba36-f18f-434e-9a61-b34c1fa1c880>	CC-MAIN-2020-05	http://www.oceantreasures.org/blog/do/tag/ss-terra-nova/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251672440.80/warc/CC-MAIN-20200125101544-20200125130544-00080.warc.gz	en	0.982548	304	3.59375	4	[ -0.07751253247261047, 0.37699708342552185, 0.10890453308820724, -0.4864836633205414, 0.2022513598203659, 0.11506395787000656, -0.017813004553318024, 0.13857552409172058, -0.4728308916091919, -0.029639100655913353, 0.7226424217224121, -0.24059578776359558, 0.25700658559799194, 0.59238708019...	6	U.S. researchers have discovered the wreck site of the SS Terra Nova – the ship that Captain Robert Scott sailed on to his ill-fated Antarctic expedition 100 years ago. It was located off Greenland. In 1910, Capt. Scott and his crew set off aboard the Terra Nova in hopes of becoming the first expedition to reach the South Pole. Upon arrival at the South Pole in January 1912, Scott and his crew realized they had been beat by a Norwegian team led by Roald Amundsen. The polar team led by Scott never made it home; their bodies were found by a search party eight months later, according to a BBC News report. The historic vessel, on the other hand, lived on and ended up sinking in 1943 while making a supply delivery to Arctic base stations after being damaged by ice. Its crew was rescued by U.S. Coast Guard cutter, Southwind. Back in current times, the wreck has been discovered by a Schmidt Ocean Institute team during echo-sounding equipment testing on the R/V Falkor. An unidentified object was noted during sonar mapping of the sea bed. An underwater camera package was dropped into the waters below the research vessel to film the presumed wreck. Right across the top of the target, it showed the remains of a wooden wreck lying on the seabed, as well as a funnel next to the ship. The features of the wreck closely matched historical photos of the Terra Nova, leading to the identification.	304	ENGLISH	1
William Randolph Biography, Life, Interesting Facts Died On : Also Known For : Birth Place : Childhood And Early Life American colonist and politician William Randolph was born in Moreton Morrell, Warwickshire, England in November 1650. His parents were Richard Randolph and Elizabeth Ryland, and he was one of seven children. His father’s half-brother was Thomas Randolph, a poet and he had an uncle, Henry Randolph who had immigrated to Virginia. Both parents died when the family was living in Ireland in the late 1660s and early 1670s. Shortly afterward Randolph left for America. William Randolph arrived in Virginia without means, but in a short time, he began to establish himself. He had had some training in carpentry and his uncle, Henry Randolph who had immigrated ten years previously, helped him find work. As he established himself as a contractor, he hired others to do the manual labor. And at the same time, as his business grew, he purchased land on Turkey Island and in time built a home. As he prospered, he bought up land further afield and subsequently became an important landowner and owner of slaves. As his business expanded, William Randolph went into shipbuilding and trade, moving goods between the North American colonies and the UK. William Randolph was actively involved in politics and served in various positions including justice of the peace, sheriff, and coroner. Between 1864 and 1698 he was the member of Henrico County in the House of Burgesses, Speaker of the House (1698) and Clerk of the House (1699-1702). William Randolph married Mary Isham, the daughter of a plantation owner, Henry Isham. The couple had nine children. One of his closest friends was Colonel William Byrd who had arrived in Virginia in the 1660s. Byrd left a memoir, and the Randolph family are mentioned in the publication. Some of William Randolph and Mary Isham descendants include Robert E. Lee, Thomas Jefferson, Edmund Ruffin, John Marshall, William Randolph Hearst and many other notable Americans. Augusto Cesar Sandino Franz von Papen Salvador Jorge Blanco	<urn:uuid:992d2ee4-a38c-4005-8b5e-cfde9488eff0>	CC-MAIN-2020-05	https://www.sunsigns.org/famousbirthdays/profile/william-randolph/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250601615.66/warc/CC-MAIN-20200121044233-20200121073233-00041.warc.gz	en	0.982474	455	3.3125	3	[ -0.08315382897853851, 0.03412599861621857, 0.44625505805015564, -0.06391657143831253, -0.019181376323103905, 0.05732930824160576, 0.12926970422267914, -0.16927674412727356, -0.13386927545070648, 0.12042979151010513, 0.23281820118427277, -0.2672058343887329, 0.07328023761510849, 0.115543186...	1	William Randolph Biography, Life, Interesting Facts Died On : Also Known For : Birth Place : Childhood And Early Life American colonist and politician William Randolph was born in Moreton Morrell, Warwickshire, England in November 1650. His parents were Richard Randolph and Elizabeth Ryland, and he was one of seven children. His father’s half-brother was Thomas Randolph, a poet and he had an uncle, Henry Randolph who had immigrated to Virginia. Both parents died when the family was living in Ireland in the late 1660s and early 1670s. Shortly afterward Randolph left for America. William Randolph arrived in Virginia without means, but in a short time, he began to establish himself. He had had some training in carpentry and his uncle, Henry Randolph who had immigrated ten years previously, helped him find work. As he established himself as a contractor, he hired others to do the manual labor. And at the same time, as his business grew, he purchased land on Turkey Island and in time built a home. As he prospered, he bought up land further afield and subsequently became an important landowner and owner of slaves. As his business expanded, William Randolph went into shipbuilding and trade, moving goods between the North American colonies and the UK. William Randolph was actively involved in politics and served in various positions including justice of the peace, sheriff, and coroner. Between 1864 and 1698 he was the member of Henrico County in the House of Burgesses, Speaker of the House (1698) and Clerk of the House (1699-1702). William Randolph married Mary Isham, the daughter of a plantation owner, Henry Isham. The couple had nine children. One of his closest friends was Colonel William Byrd who had arrived in Virginia in the 1660s. Byrd left a memoir, and the Randolph family are mentioned in the publication. Some of William Randolph and Mary Isham descendants include Robert E. Lee, Thomas Jefferson, Edmund Ruffin, John Marshall, William Randolph Hearst and many other notable Americans. Augusto Cesar Sandino Franz von Papen Salvador Jorge Blanco	466	ENGLISH	1
This page tells the story of the Lost Colony of Roanoke and the different theories on their disappearance. The “Lost Colony at Roanoke” was a settlement of 117 men, women and children that landed on Roanoke Island in 1587. It was the first English colony in the New World. The colony was funded by Sir Walter Raleigh and led by his friend John White. Raleigh had received a charter from Queen Elizabeth I. The main purpose of the expedition was to find riches in the New World. A secondary purpose of the colony was to establish a base for which the queen’s privateers could attack Spanish treasure galleons. The colonists who settled Roanoke may have first believed their settlement was to be established on the Chesapeake Bay to the north. Soon after arrival, the first English child in the New World was born, White’s granddaughter, Virginia Dare. It quickly became apparent, however, that the colony needed additional supplies to survive. The settlers convinced John White to return to England to garner the necessary supplies. White, however, was unable to return to the island because of the onset of the Anglo-Spanish War in 1588. Because of the war, White could not procure a ship as all were being used in the war. White was finally able to return to the colony on August 18, 1590, aboard a privateering vessel. This date also happened to be the third birthday of his granddaughter, Virginia Dare. White was astonished to find the island completely deserted. There was no sign of any of the settlers, nor was their evidence of any fight or struggle. The only clue was the word “Croatoan” carved into a nearby post. All fortifications were dismantled, rather than destroyed, which suggested a departure may have been planned by the settlers. There are several theories regarding the disappearance of the settlers. One of the leading theories is that the Roanoke settlers integrated with one of the local native groups to ensure their survival. We do know that the colonists arrived at Roanoke Island during one of the greatest draughts the region had ever experienced. This would have made it very difficult to grow crops or find drinking water. Others believed the colonists may have been killed by the Spanish, or, by other native groups. The Algonquin chief Powhatan, father of Pocahontas, is said to have claimed to kill the Roanoke settlers. The mystery of the Roanoke Island settlement lives on today. Scientists will probably never know what fate befell those settlers, but do know the failure of the colony led the English to establish the Jamestown Colony, the first permanent, successful English settlement in the New World, in 1607.	<urn:uuid:6aa69d9e-8e60-4e19-951b-2669fd56314d>	CC-MAIN-2020-05	https://mrnussbaum.com/lost-colony-at-roanoke-island	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250595282.35/warc/CC-MAIN-20200119205448-20200119233448-00106.warc.gz	en	0.983548	558	4.03125	4	[ -0.15004882216453552, 0.24201536178588867, 0.30824100971221924, -0.05668910965323448, -0.03268372640013695, 0.020511608570814133, 0.08221903443336487, 0.19125093519687653, -0.018843695521354675, 0.21120387315750122, 0.5721232295036316, -0.3070686459541321, -0.16195029020309448, 0.161812931...	1	This page tells the story of the Lost Colony of Roanoke and the different theories on their disappearance. The “Lost Colony at Roanoke” was a settlement of 117 men, women and children that landed on Roanoke Island in 1587. It was the first English colony in the New World. The colony was funded by Sir Walter Raleigh and led by his friend John White. Raleigh had received a charter from Queen Elizabeth I. The main purpose of the expedition was to find riches in the New World. A secondary purpose of the colony was to establish a base for which the queen’s privateers could attack Spanish treasure galleons. The colonists who settled Roanoke may have first believed their settlement was to be established on the Chesapeake Bay to the north. Soon after arrival, the first English child in the New World was born, White’s granddaughter, Virginia Dare. It quickly became apparent, however, that the colony needed additional supplies to survive. The settlers convinced John White to return to England to garner the necessary supplies. White, however, was unable to return to the island because of the onset of the Anglo-Spanish War in 1588. Because of the war, White could not procure a ship as all were being used in the war. White was finally able to return to the colony on August 18, 1590, aboard a privateering vessel. This date also happened to be the third birthday of his granddaughter, Virginia Dare. White was astonished to find the island completely deserted. There was no sign of any of the settlers, nor was their evidence of any fight or struggle. The only clue was the word “Croatoan” carved into a nearby post. All fortifications were dismantled, rather than destroyed, which suggested a departure may have been planned by the settlers. There are several theories regarding the disappearance of the settlers. One of the leading theories is that the Roanoke settlers integrated with one of the local native groups to ensure their survival. We do know that the colonists arrived at Roanoke Island during one of the greatest draughts the region had ever experienced. This would have made it very difficult to grow crops or find drinking water. Others believed the colonists may have been killed by the Spanish, or, by other native groups. The Algonquin chief Powhatan, father of Pocahontas, is said to have claimed to kill the Roanoke settlers. The mystery of the Roanoke Island settlement lives on today. Scientists will probably never know what fate befell those settlers, but do know the failure of the colony led the English to establish the Jamestown Colony, the first permanent, successful English settlement in the New World, in 1607.	567	ENGLISH	1
By Aaron Alonso The Roma people have long faced persecution within Europe’s borders tracing as far back as to the reign of the Habsburg empire. Their lifestyle has long been an issue for European countries for being “nomadic” and having an “uncivilized” way of life. The persecution of the Roma people intensified after the end of World War I after Ethnic minorities were forced out in the process of nation-state formations. Borders were reshaped in Europe after the war which fueled ambitions to define who belonged to a nation and who did not, in order to create homogenous populations. These newly created nation-states did not include minorities such as the Roma which were in turn pushed out of the national narrative. Being stateless and dispersed across Europe’s borders, Roma were highly vulnerable to discrimination and expulsion all over Europe. Eastern and Central European countries dealt with what they declared as the issue of the Roma through expulsion and forced sedentarization. These violations of rights and dignities continued until the start of World War II when conditions for the Roma drastically worsened. The Roma people were seen as being undesirable by the Third Reich. They were grouped as being an inferior “race” for their nomadic lifestyle and unwillingness to assimilate into daily life. Within two years after National Socialism’s rise to power in 1933, the Nuremberg Race Laws were released which dictated belonging to the German people by blood, not by citizenship. Hence, cultural minorities were legally turned into the ethnic Other, stripping former German citizens of their rights and identities. Also, the Roma were affected by this legislation, declaring them an enemy to the race-based state and consequently sent to labor and concentration camps. The Roma people were assumed to have been originally part of the Aryan race by the Germans. The Germans believed the Roma may have mixed with other populations which explained their current asocial and nomadic behavior. The labor and concentration camps played a major role in the decimation of the Roma people. Although attempts were made to flee from being deported or sent to concentration camps, Roma were killed in the woods in which they were hiding, nevertheless falling victim to Nazi persecution. The extent to which the Roma people were murdered cannot be fully accounted for. The estimates of the amount of Roma people killed during the Holocaust are about 500,000 individuals (Chronology of the Genocide of the Sinti and Roma). One of the Roma internment camps was Lety in the former Czechoslovakia republic. This labor camp had horrible conditions which led to disease becoming the main cause of death. The quarters in which the people slept and were held in were too small for the number of people being interned. They had little food, water, and faced unsanitary conditions. These conditions led to outbreaks of diseases such as typhoid which rendered individuals weak which led to the death of individuals who already faced sleep and food deprivation. The Roma people who did not die of starvation, exhaustion, or disease were ultimately sent to Auschwitz. There many of the remaining Roma populations met their fate. An order by Himmler on December 16, 1942, mandated the deportation of the Roma people to Auschwitz. It is estimated that about 23,000 Roma people were held captive in Auschwitz. In the Auschwitz concentration camp, there was a camp dedicated to the “gypsy population” from where Roma were eventually sent to the gas chambers. The Roma people imprisoned at Auschwitz were used to do forced labor mainly in construction. The Roma women were allowed to keep their children, unlike the Jewish families which were separated upon arrival. The Germans learned that the Roma were easier to control through the manipulation of their children. Roma children functioned as medical specimens to the Nazi Regime because they were seen to be sub-human. Yet, the children could serve to better the “Aryan” race through conducting “experiments”. The Roma children for a short time also received “special” privileges because they were allowed to live with loved ones and given better food than their parents. This did not last long as the spread of diseases such as typhoid and dysentery led to the deaths of many children. They were also used for experiments by the infamous Dr. Mengele. He would tell the young children he experimented on to refer to him as Uncle Mengele. Roma people were also subjected to other cruel experiments such as forced sterilization and dissection. (sintiundroma.de). Dr. Menegele was fascinated by twins because he wanted to prove that their traits such as theft, vagrancy, and failure of assimilation were inborn (Auschwitz.org). There were various studies he conducted on twins which had no real merit. Dr. Mengele also murdered Roma people who had heterochromia which is an individual having more than one eye color (Auschwitz.org). The Roma camp existed until August 2, 1944, when the remaining individuals were sent to the gas chambers. After the end of the war, it is estimated that 25% of the Roma population in the whole of Europe were murdered. About 90% of the Roma population of occupied Czech lands, known as the Protectorate of Bohemia and Moravia were wiped out by the end of WWII. The persecution of the Roma people did not end after they were liberated from the camps or even after World War II was over. Hundreds of thousands perished at the hands of the Nazi Regime but were not given formal reparations at the end of the war. Only until the late ’70s and early ’80s did the West German government acknowledge that the atrocities committed against the Roma people were a genocide based on race. Some Roma were granted money decades after the war but in very low sums of money in the hundreds and low thousands. Many of the victims of the Holocaust never received any money as they died before they were able to receive restitution from their aggressors. The Roma people have always been treated as less than human and after the war, they were looked upon as second class victims. In our current times’ lots of organizations, non-profits, and activists have helped the Roma people to advocate for justice. For example, the Czech Republic recently purchased a pig farm in Lety where the Roma people were held. The action of buying the pig farm was to honor the victims and restore a sense of dignity to commemorate the atrocities committed at Lety. The Roma people were aided by public support and organizations supporting Roma memorialization. Roma people are entitled to reparations and to be remembered on a global scale. This group of people continue to be marginalized and discriminated against in modern Europe today. If what had occurred during the holocaust towards the Roma people were more widely known then the conditions, they face would be different. In countries such as France, Italy, Spain, and Hungary we see rhetoric and laws set up which persecute the Roma people. The stereotypes that fueled their genocide during World War II are still used today. Just last year the interior minister Matteo Salvini of Italy wanted to compose a “census” of the Roma population. This “census” was to determine which Roma people held Italian citizenship in order to deport the undocumented Roma residing within Italy’s borders (reuters.com). The fault does not lie solely on Europe for the loss of remembrance of the tragedies committed against the Roma population during the Holocaust. In the United States, our high school curriculum focuses on the atrocities committed during World War II. We are able to learn about the plight of the Jews and the genocide that occurred, but we learn nothing of what happened to the Roma people. I had not once heard about the persecution of the Roma people during the Holocaust until I went on the Central Europe Program. I had known about them from books, movies, songs as nomadic people. Yet, the news of the slaughter of the majority of its people during World War II remains untouched. The collective memory of what occurred to the Roma is forgotten in history because they have few formal accounts as most could not read or write. They also had no nation or state to advocate on their behalf after the war was over. They were mainly impoverished individuals who were disregarded because of their low social status. These combined elements led them to be forgotten in the global narrative of the Holocaust. In our world today we must fight and champion for the remembrance of the crimes against the Roma people during the Holocaust. We must also raise awareness of the atrocities and prejudice that continues in all of Europe today towards Roma individuals. They continue to be marginalized and affected by-laws made to persecute them. Many are forced out of their homes and countries for not holding proper citizenship and paperwork. They are not offered proper housing which is required under EU law and may do not hold citizenship due to fear of public institutions. Many Roma individuals are born stateless because their births are not registered which leaves them vulnerable to actions by the state. The countries within the European Union, as well as the United States, should be educating the masses on the atrocities committed towards the Roma population. These countries should also acknowledge the role that they played and continue to play in disenfranchising the Roma people. The European Union countries should be trying to actively help the Roma people without encroaching on their way of life. Seemann, Uwe. Stiftung Denkmal Für Die Ermordeten Juden Europas: Chronology of the Genocide of the Sinti and Roma, www.stiftung-denkmal.de/en/memorials/sinti-and-roma-memorial/chronology-of-the-genocide-of-the-sinti-and-roma.html. “Mengele’s Experiments in Auschwitz.” Sinti Und Roma – Mengele’s Experiments in Auschwitz, www.sintiundroma.de/en/sinti-roma/the-national-socialist-genocide-of-the-sinti-and-roma/extermination/medical-experiments/mengeles-experiments-in-auschwitz.html. “AUSCHWITZ-BIRKENAU.” Sinti and Roma (Gypsies) in Auschwitz, auschwitz.org/en/history/categories-of-prisoners/sinti-and-roma-gypsies-in-auschwitz/. “Italian Interior Minister Wants Census of Roma Communities.” Reuters, Thomson Reuters, 18 June 2018, www.reuters.com/article/us-italy-roma/italian-interior-minister-wants-census-of-roma-communities-idUSKBN1JE2H0.	<urn:uuid:cd916b48-285c-42f8-9f21-9b6e49a68dbd>	CC-MAIN-2020-05	http://urbanlabsce.eu/roma-persecution-across-time/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250606696.26/warc/CC-MAIN-20200122042145-20200122071145-00062.warc.gz	en	0.982792	2,233	3.828125	4	[ 0.07694567739963531, 0.3799629509449005, 0.09409183263778687, 0.43337365984916687, -0.16364465653896332, 0.13559243083000183, -0.2837035357952118, 0.004728010389953852, 0.2791922390460968, 0.10652060061693192, 0.26785123348236084, -0.19821473956108093, -0.3314492106437683, 0.27447590231895...	9	By Aaron Alonso The Roma people have long faced persecution within Europe’s borders tracing as far back as to the reign of the Habsburg empire. Their lifestyle has long been an issue for European countries for being “nomadic” and having an “uncivilized” way of life. The persecution of the Roma people intensified after the end of World War I after Ethnic minorities were forced out in the process of nation-state formations. Borders were reshaped in Europe after the war which fueled ambitions to define who belonged to a nation and who did not, in order to create homogenous populations. These newly created nation-states did not include minorities such as the Roma which were in turn pushed out of the national narrative. Being stateless and dispersed across Europe’s borders, Roma were highly vulnerable to discrimination and expulsion all over Europe. Eastern and Central European countries dealt with what they declared as the issue of the Roma through expulsion and forced sedentarization. These violations of rights and dignities continued until the start of World War II when conditions for the Roma drastically worsened. The Roma people were seen as being undesirable by the Third Reich. They were grouped as being an inferior “race” for their nomadic lifestyle and unwillingness to assimilate into daily life. Within two years after National Socialism’s rise to power in 1933, the Nuremberg Race Laws were released which dictated belonging to the German people by blood, not by citizenship. Hence, cultural minorities were legally turned into the ethnic Other, stripping former German citizens of their rights and identities. Also, the Roma were affected by this legislation, declaring them an enemy to the race-based state and consequently sent to labor and concentration camps. The Roma people were assumed to have been originally part of the Aryan race by the Germans. The Germans believed the Roma may have mixed with other populations which explained their current asocial and nomadic behavior. The labor and concentration camps played a major role in the decimation of the Roma people. Although attempts were made to flee from being deported or sent to concentration camps, Roma were killed in the woods in which they were hiding, nevertheless falling victim to Nazi persecution. The extent to which the Roma people were murdered cannot be fully accounted for. The estimates of the amount of Roma people killed during the Holocaust are about 500,000 individuals (Chronology of the Genocide of the Sinti and Roma). One of the Roma internment camps was Lety in the former Czechoslovakia republic. This labor camp had horrible conditions which led to disease becoming the main cause of death. The quarters in which the people slept and were held in were too small for the number of people being interned. They had little food, water, and faced unsanitary conditions. These conditions led to outbreaks of diseases such as typhoid which rendered individuals weak which led to the death of individuals who already faced sleep and food deprivation. The Roma people who did not die of starvation, exhaustion, or disease were ultimately sent to Auschwitz. There many of the remaining Roma populations met their fate. An order by Himmler on December 16, 1942, mandated the deportation of the Roma people to Auschwitz. It is estimated that about 23,000 Roma people were held captive in Auschwitz. In the Auschwitz concentration camp, there was a camp dedicated to the “gypsy population” from where Roma were eventually sent to the gas chambers. The Roma people imprisoned at Auschwitz were used to do forced labor mainly in construction. The Roma women were allowed to keep their children, unlike the Jewish families which were separated upon arrival. The Germans learned that the Roma were easier to control through the manipulation of their children. Roma children functioned as medical specimens to the Nazi Regime because they were seen to be sub-human. Yet, the children could serve to better the “Aryan” race through conducting “experiments”. The Roma children for a short time also received “special” privileges because they were allowed to live with loved ones and given better food than their parents. This did not last long as the spread of diseases such as typhoid and dysentery led to the deaths of many children. They were also used for experiments by the infamous Dr. Mengele. He would tell the young children he experimented on to refer to him as Uncle Mengele. Roma people were also subjected to other cruel experiments such as forced sterilization and dissection. (sintiundroma.de). Dr. Menegele was fascinated by twins because he wanted to prove that their traits such as theft, vagrancy, and failure of assimilation were inborn (Auschwitz.org). There were various studies he conducted on twins which had no real merit. Dr. Mengele also murdered Roma people who had heterochromia which is an individual having more than one eye color (Auschwitz.org). The Roma camp existed until August 2, 1944, when the remaining individuals were sent to the gas chambers. After the end of the war, it is estimated that 25% of the Roma population in the whole of Europe were murdered. About 90% of the Roma population of occupied Czech lands, known as the Protectorate of Bohemia and Moravia were wiped out by the end of WWII. The persecution of the Roma people did not end after they were liberated from the camps or even after World War II was over. Hundreds of thousands perished at the hands of the Nazi Regime but were not given formal reparations at the end of the war. Only until the late ’70s and early ’80s did the West German government acknowledge that the atrocities committed against the Roma people were a genocide based on race. Some Roma were granted money decades after the war but in very low sums of money in the hundreds and low thousands. Many of the victims of the Holocaust never received any money as they died before they were able to receive restitution from their aggressors. The Roma people have always been treated as less than human and after the war, they were looked upon as second class victims. In our current times’ lots of organizations, non-profits, and activists have helped the Roma people to advocate for justice. For example, the Czech Republic recently purchased a pig farm in Lety where the Roma people were held. The action of buying the pig farm was to honor the victims and restore a sense of dignity to commemorate the atrocities committed at Lety. The Roma people were aided by public support and organizations supporting Roma memorialization. Roma people are entitled to reparations and to be remembered on a global scale. This group of people continue to be marginalized and discriminated against in modern Europe today. If what had occurred during the holocaust towards the Roma people were more widely known then the conditions, they face would be different. In countries such as France, Italy, Spain, and Hungary we see rhetoric and laws set up which persecute the Roma people. The stereotypes that fueled their genocide during World War II are still used today. Just last year the interior minister Matteo Salvini of Italy wanted to compose a “census” of the Roma population. This “census” was to determine which Roma people held Italian citizenship in order to deport the undocumented Roma residing within Italy’s borders (reuters.com). The fault does not lie solely on Europe for the loss of remembrance of the tragedies committed against the Roma population during the Holocaust. In the United States, our high school curriculum focuses on the atrocities committed during World War II. We are able to learn about the plight of the Jews and the genocide that occurred, but we learn nothing of what happened to the Roma people. I had not once heard about the persecution of the Roma people during the Holocaust until I went on the Central Europe Program. I had known about them from books, movies, songs as nomadic people. Yet, the news of the slaughter of the majority of its people during World War II remains untouched. The collective memory of what occurred to the Roma is forgotten in history because they have few formal accounts as most could not read or write. They also had no nation or state to advocate on their behalf after the war was over. They were mainly impoverished individuals who were disregarded because of their low social status. These combined elements led them to be forgotten in the global narrative of the Holocaust. In our world today we must fight and champion for the remembrance of the crimes against the Roma people during the Holocaust. We must also raise awareness of the atrocities and prejudice that continues in all of Europe today towards Roma individuals. They continue to be marginalized and affected by-laws made to persecute them. Many are forced out of their homes and countries for not holding proper citizenship and paperwork. They are not offered proper housing which is required under EU law and may do not hold citizenship due to fear of public institutions. Many Roma individuals are born stateless because their births are not registered which leaves them vulnerable to actions by the state. The countries within the European Union, as well as the United States, should be educating the masses on the atrocities committed towards the Roma population. These countries should also acknowledge the role that they played and continue to play in disenfranchising the Roma people. The European Union countries should be trying to actively help the Roma people without encroaching on their way of life. Seemann, Uwe. Stiftung Denkmal Für Die Ermordeten Juden Europas: Chronology of the Genocide of the Sinti and Roma, www.stiftung-denkmal.de/en/memorials/sinti-and-roma-memorial/chronology-of-the-genocide-of-the-sinti-and-roma.html. “Mengele’s Experiments in Auschwitz.” Sinti Und Roma – Mengele’s Experiments in Auschwitz, www.sintiundroma.de/en/sinti-roma/the-national-socialist-genocide-of-the-sinti-and-roma/extermination/medical-experiments/mengeles-experiments-in-auschwitz.html. “AUSCHWITZ-BIRKENAU.” Sinti and Roma (Gypsies) in Auschwitz, auschwitz.org/en/history/categories-of-prisoners/sinti-and-roma-gypsies-in-auschwitz/. “Italian Interior Minister Wants Census of Roma Communities.” Reuters, Thomson Reuters, 18 June 2018, www.reuters.com/article/us-italy-roma/italian-interior-minister-wants-census-of-roma-communities-idUSKBN1JE2H0.	2,159	ENGLISH	1
In 1899 an English historian was declared a doctor of the Church. A man who had never had political influence or held high office in the Church was now officially one of the Church’s great teachers. His name was Bede, or the Venerable Bede as he was called even in his own lifetime. Why was Bede so highly regarded? What difference did he make to the culture in which he lived? And what can this Anglo-Saxon monk and historian teach us today? The first point to make is that Bede wasn’t just a historian. He wrote many Bible commentaries and was particularly interested in time, writing two important books on the subject. In fact, the main reason we use the calendar we do is because Bede popularised the idea that the birth of Christ should be the pivot on which human history turned. The reason we call this year 2020 is largely because of Bede. But Bede’s greatest work was a history book, the Historia ecclesiastica gentis Anglorum, or Ecclesiastical History of the English People. But we will only truly appreciate this book if we get to grips with how history was understood in Bede’s day. In his wonderful novel Laurus, Eugene Vodolazkin has one of his characters explain it like this: “historians in the Middle Ages were unlike historians these days. They always looked for moral reasons as an explanation for historical events. It’s like they didn’t notice the direct connection between events. Or didn’t attach much significance to it…. They were looking above the everyday and seeing higher connections.” This explanation would have made perfect sense to Bede. As he saw it, history had a job to do. It was much more than a bare record of events. “If history records good things of good men,” he wrote, “the thoughtful hearer is encouraged to imitate what is good: or if it records evil of wicked men, the devout, religious listener or reader is encouraged to avoid all that is sinful and perverse and to follow what he knows to be good and pleasing to God.” Such an approach might seem surprising in the 21st century. We assume that history should be objective or neutral. But it never is. Historians select material according to their own priorities and beliefs. Bede did the same, only his priorities and beliefs were different from the ones held by most modern historians. When, for example, he wrote the famous passage about St Gregory the Great first seeing English slaves in the Roman marketplace, he was doing much more than simply showing off the Pope’s verbal dexterity (the Angles, who had angelic faces, would become co-heirs with the angels in heaven, St Gregory said.) He was also making a point about who was responsible for the evangelisation of the English. For Bede, it was important to emphasise that it was primarily St Gregory rather than St Augustine of Canterbury or St Aidan who was the Apostle of the English. The English were converted because the Pope reached out to them from Rome. The Pope was the great unifier and in sending St Augustine to Canterbury he was bringing an island on the furthest edge of the known world into the Catholic Church. Though he probably never set foot outside Northumbria, Bede was certainly not a parochial figure. As a faithful historian, he wanted to show that the English Church was part of the universal Church whose centre on earth was Rome. England’s first historian knew that England could only be understood in its Roman context. That is why he paid so much attention in his book to what could appear to be an obscure debate over the date of Easter. What was at stake was not simply when Easter should be celebrated but who had the right to decide. Would the English Church follow the custom of the rest of the Catholic Church or go it alone? For Bede, there was no contest. The Synod of Whitby decided in favour of the Roman custom, a decision with momentous consequences. By choosing to follow the Pope’s lead, England became part of the mainstream. If the English Church needed to be understood in its Roman context then the history of the world also needed to be seen in a broader context. Specifically, it needed to be seen in the light of eternity. As far as Bede was concerned, it simply didn’t make sense to write about earthly events without also considering heavenly consequences. Far from limiting his work as a historian, this understanding of the historian’s vocation actually made him more conscious of the need for precision. Reading the Ecclesiastical History of the English People we are struck by Bede’s determination to place events in time, to get his dates right. But, as one of his most famous stories was designed to remind his readers, getting time right takes us only so far. When Edwin, the King of Northumbria, was trying to decide whether to convert to Christianity, he held a council to decide the question. “When we compare the present life of man on earth with that time of which we have no knowledge,” one of his men told him, “it seems to me like the swift flight of a single sparrow through the banqueting-hall where you are sitting at dinner on a winter’s day with your thegns and counsellors. In the midst there is a comforting fire to warm the hall; outside, the storms of winter rain or snow are raging. This sparrow flies swiftly in through one door of the hall, and out through another. While he is inside, he is safe from the winter storms; but after a few moments of comfort, he vanishes from sight into the wintry world from which he came. Even so, man appears on earth for a little while; but of what went before this life or of what follows, we know nothing. Therefore, if this new teaching has brought us any more certain knowledge, it seems only right that we should follow it.” Like Bede, Edwin’s advisor knew that life is brief and that eternity is what really matters. But, as every monk also knows, eternity has already broken into this world. Bede saw the history of the English people as being caught up into the events of salvation history. That is why he did not shy away from including healings and other miracles in his account of the historical development of the English. The wonders that were described in the Acts of the Apostles didn’t just stop, he believed, because the Holy Spirit continued to work in human history. So let us return to our opening questions. Why was St Bede so highly regarded? As England’s first historian, he is still an indispensable source of information about the Anglo-Saxon era. As a historian of the English he has no equals. But what difference did he make to the culture in which he lived? Bede created a sense of what it meant to be English before England existed as a country, but he also created a model of faithful scholarship that inspired writers, missionaries, and popes for years after his death. And what can he teach us today? Too much for one short article, so perhaps we should restrict ourselves to just one lesson, using the words of Pope Benedict XVI who argued that “with his works Bede made an effective contribution to building a Christian Europe in which the various peoples and cultures amalgamated with one another, thereby giving them a single physiognomy, inspired by the Christian faith. Let us pray that today too there may be figures of Bede’s stature, to keep the whole continent united; let us pray that we may all be willing to rediscover our common roots, in order to be builders of a profoundly human and authentically Christian Europe.” This article first appeared on the Second Spring website.	<urn:uuid:dbdb0e5a-d910-4f17-a6b4-3a6c577400e9>	CC-MAIN-2020-05	https://peacheybooks.co.uk/2020/01/11/st-bede-the-venerables-ecclesiastical-history-of-the-english-people/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251672440.80/warc/CC-MAIN-20200125101544-20200125130544-00017.warc.gz	en	0.981544	1,632	3.28125	3	[ -0.021791383624076843, 0.5503472089767456, 0.47821611166000366, -0.15087363123893738, 0.15992283821105957, 0.0783475711941719, -0.15337029099464417, -0.013845213688910007, 0.25461846590042114, 0.05388963967561722, -0.1851648986339569, 0.11592286080121994, -0.0011402338277548552, 0.38110148...	9	In 1899 an English historian was declared a doctor of the Church. A man who had never had political influence or held high office in the Church was now officially one of the Church’s great teachers. His name was Bede, or the Venerable Bede as he was called even in his own lifetime. Why was Bede so highly regarded? What difference did he make to the culture in which he lived? And what can this Anglo-Saxon monk and historian teach us today? The first point to make is that Bede wasn’t just a historian. He wrote many Bible commentaries and was particularly interested in time, writing two important books on the subject. In fact, the main reason we use the calendar we do is because Bede popularised the idea that the birth of Christ should be the pivot on which human history turned. The reason we call this year 2020 is largely because of Bede. But Bede’s greatest work was a history book, the Historia ecclesiastica gentis Anglorum, or Ecclesiastical History of the English People. But we will only truly appreciate this book if we get to grips with how history was understood in Bede’s day. In his wonderful novel Laurus, Eugene Vodolazkin has one of his characters explain it like this: “historians in the Middle Ages were unlike historians these days. They always looked for moral reasons as an explanation for historical events. It’s like they didn’t notice the direct connection between events. Or didn’t attach much significance to it…. They were looking above the everyday and seeing higher connections.” This explanation would have made perfect sense to Bede. As he saw it, history had a job to do. It was much more than a bare record of events. “If history records good things of good men,” he wrote, “the thoughtful hearer is encouraged to imitate what is good: or if it records evil of wicked men, the devout, religious listener or reader is encouraged to avoid all that is sinful and perverse and to follow what he knows to be good and pleasing to God.” Such an approach might seem surprising in the 21st century. We assume that history should be objective or neutral. But it never is. Historians select material according to their own priorities and beliefs. Bede did the same, only his priorities and beliefs were different from the ones held by most modern historians. When, for example, he wrote the famous passage about St Gregory the Great first seeing English slaves in the Roman marketplace, he was doing much more than simply showing off the Pope’s verbal dexterity (the Angles, who had angelic faces, would become co-heirs with the angels in heaven, St Gregory said.) He was also making a point about who was responsible for the evangelisation of the English. For Bede, it was important to emphasise that it was primarily St Gregory rather than St Augustine of Canterbury or St Aidan who was the Apostle of the English. The English were converted because the Pope reached out to them from Rome. The Pope was the great unifier and in sending St Augustine to Canterbury he was bringing an island on the furthest edge of the known world into the Catholic Church. Though he probably never set foot outside Northumbria, Bede was certainly not a parochial figure. As a faithful historian, he wanted to show that the English Church was part of the universal Church whose centre on earth was Rome. England’s first historian knew that England could only be understood in its Roman context. That is why he paid so much attention in his book to what could appear to be an obscure debate over the date of Easter. What was at stake was not simply when Easter should be celebrated but who had the right to decide. Would the English Church follow the custom of the rest of the Catholic Church or go it alone? For Bede, there was no contest. The Synod of Whitby decided in favour of the Roman custom, a decision with momentous consequences. By choosing to follow the Pope’s lead, England became part of the mainstream. If the English Church needed to be understood in its Roman context then the history of the world also needed to be seen in a broader context. Specifically, it needed to be seen in the light of eternity. As far as Bede was concerned, it simply didn’t make sense to write about earthly events without also considering heavenly consequences. Far from limiting his work as a historian, this understanding of the historian’s vocation actually made him more conscious of the need for precision. Reading the Ecclesiastical History of the English People we are struck by Bede’s determination to place events in time, to get his dates right. But, as one of his most famous stories was designed to remind his readers, getting time right takes us only so far. When Edwin, the King of Northumbria, was trying to decide whether to convert to Christianity, he held a council to decide the question. “When we compare the present life of man on earth with that time of which we have no knowledge,” one of his men told him, “it seems to me like the swift flight of a single sparrow through the banqueting-hall where you are sitting at dinner on a winter’s day with your thegns and counsellors. In the midst there is a comforting fire to warm the hall; outside, the storms of winter rain or snow are raging. This sparrow flies swiftly in through one door of the hall, and out through another. While he is inside, he is safe from the winter storms; but after a few moments of comfort, he vanishes from sight into the wintry world from which he came. Even so, man appears on earth for a little while; but of what went before this life or of what follows, we know nothing. Therefore, if this new teaching has brought us any more certain knowledge, it seems only right that we should follow it.” Like Bede, Edwin’s advisor knew that life is brief and that eternity is what really matters. But, as every monk also knows, eternity has already broken into this world. Bede saw the history of the English people as being caught up into the events of salvation history. That is why he did not shy away from including healings and other miracles in his account of the historical development of the English. The wonders that were described in the Acts of the Apostles didn’t just stop, he believed, because the Holy Spirit continued to work in human history. So let us return to our opening questions. Why was St Bede so highly regarded? As England’s first historian, he is still an indispensable source of information about the Anglo-Saxon era. As a historian of the English he has no equals. But what difference did he make to the culture in which he lived? Bede created a sense of what it meant to be English before England existed as a country, but he also created a model of faithful scholarship that inspired writers, missionaries, and popes for years after his death. And what can he teach us today? Too much for one short article, so perhaps we should restrict ourselves to just one lesson, using the words of Pope Benedict XVI who argued that “with his works Bede made an effective contribution to building a Christian Europe in which the various peoples and cultures amalgamated with one another, thereby giving them a single physiognomy, inspired by the Christian faith. Let us pray that today too there may be figures of Bede’s stature, to keep the whole continent united; let us pray that we may all be willing to rediscover our common roots, in order to be builders of a profoundly human and authentically Christian Europe.” This article first appeared on the Second Spring website.	1,580	ENGLISH	1
Both Italy and Germany became unified in the mid to late 1800s after years of unrest that started with the 1815 Congress of Vienna, where both of these countries were split up into many states. One can compare and contrast these unification processes because they had many similarities and differences. In order to properly assess these situations one needs to look at the individual factors that led to unification and how they can be compared. While there were similarities in the Unifications of Italy and Germany, overall the processes were very different. Chapter 2: Similarities DIVISION OF EACH COUNTRY Despite the differences in the unifications of these two nations, there are some clear similarities in the factors that let to unification. One of the most obvious similarities one can point out is the fact that in order to be unified, these countries were separated first. From 1815 to Unification, Germany was separated into 39 states, whereas Italy was separated into 11. The separation of these nations was decided at the 1815 Congress of Vienna, and they were separated for different reasons. Italy was divided into the 11 original states it had been in before the Napoleonic era; whereas the number of states in Germany was significantly reduced from somewhere around 300 to 39. THE LEADING STATES One of the main similarities as far as the unification process is that for both countries, unification was led by the most economically advanced state. In Germany the unification was led by Prussia, which had recently overtaken Austria as the most powerful state in Germany. With the _Zollverein_ created under the concept of the Prussian Customs Union, Prussia was at the head of the most significant economic advancement in Germany at the time. Piedmont was similarly at the top of Italian economic advancement. This was mainly thanks to Count Camillo Benso di Cavour, the Prime Minister of Piedmont starting in the 1850s, and the man who primarily led the Italian Unification process. Cavour came into office with a very strong understanding of financial matters and by 1860 its trade increased by 300 percent and Piedmont’s 800 kilometers of railway track was one third of the peninsula’s total. Due to the powerful nature of these states, they were both able to take a lead in the unification process. Another clear similarity between Italy and Germany was Austria’s involvement in the unification of both nations. In Germany, Austria was the leading power of the German Confederation. The Habsburg Empire controlled most of the political doings in the German Confederation, until Prussia became more economically advanced. It took Prussia defeating Austria in the Seven Weeks War for Unification to be able to take place. In Italy, Austria had full control of Lombardy. In the failed 1848 revolutions, Charles Albert of Piedmont attempted to wage war with Austria and failed greatly. In the actual unification process, Piedmont went to war with Austria again in 1859, and with the help of Napoleon III managed to settle on a treaty. THE INVOLVEMENT OF NAPOLEON III In both unification processes Napoleon III was somehow involved. He was the nephew of the great Napoleon and wanted to prove himself to be the true successor of his uncle. This led him to be very politically involved, although he never did manage to conquer much territory in Europe. His involvement in German Unification was mainly in the Franco-Prussian War. The Prussian Chancellor Otto Von Bismarck provoked Napoleon into declaring war with Prussia, mostly in an attempt to draw the South German states into an alliance with Prussia, as he knew they feared being conquered by the French. Prussia won the Franco-Prussian war, even capturing Napoleon for a period during the process. In contrast to Napoleon’s opposition to Germany, he was one of the leaders who made unification possible in Italy. He greatly assisted Piedmont, and was the reason they could go to war with Austria. He also was the one who stopped war with Austria and managed to create a treaty that, while it didn’t initially please Cavour, ended up resulting in many states joining Piedmont. Napoleon also assisted Cavour by letting the Piedmontese army occupy Rome in order to defend Northern Italy from Giusseppe Garibaldi’s army. FAILED REVOLUTIONS OF 1848 Both Italy and Germy’s unification processes started with failed revolution in 1848. In Germany, 1848 revolutions led to a significant increase in nationalism, and in some way started the divide between Prussia and Austria. In Austria, revolution led to the resignation of Metternich, and Frederick Wilhelm IV initially seemed to support Prussian revolutionaries. However eventually the revolutionaries and liberals were defeated when the Frankfurt Parliament, a national assembly, was dissolved in 1849. This did spark a lot of tension between Prussians and Austrians, primarily because Prussians blamed Austria for the fall of the revolution. Italy underwent failed revolutions mainly headed by Mazzini and his Roman Republic. Mazzini was a revolutionary and a nationalist, who founded Young Italy, the first real Italian political party. He led the revolution in Italy, and when the Pope fled he set up rule in the Roman Republic. His rule only lasted for 100 days, but it was a republic based upon nationalist and liberal ideas. The Roman Republic fell in 1849 when the French overtook it, leaving a French garrison guarding the Pope that lasted until 1870. This influenced many nationalist and liberal ideas in the people of Italy. As one may expect, the unifications of these nations came mostly from nationalism across the various states. In Germany, nationalism came mostly from the 1848 revolutions. The Prussians blamed the Austrians, and nationalist ideas spread throughout the nation. Nationalism also appeared in Germany when there was opposition against Denmark in the disagreement over Schleswig and Holstein, and the German people wanted to have a unified voice through which they could oppose Denmark. In Italy most of the nationalism came from the influence of Metternich and was carried out by Garibaldi. Garibaldi was an incredibly talented army leader, who was vital to the creation of the Roman Republic. During Italian Unification, he was the one who conquered Southern Italy, and with his allegiance to Piedmont he was the reason that the two halves of the peninsula joined together. Chapter 3: Differences Each country’s unification came about under different leadership. In Germany, there was only one real leader: Otto Von Bismarck. He was almost entirely in charge of the Unification process, and his diplomacy was arguably one of the main reasons for the Unification of Germany. In Italy there were three leaders: Cavour, who was the prime minister of Piedmont and was the reason for the advancement of the state as well as being diplomatically gifted; Garibaldi, who was a devout nationalist and used his military power to aid the annexation of Sicily; and Napoleon III, who’s outside help from France enabled a lot of the revolution to take place. In Italy, none of these leaders could have alone led unification-they all relied greatly on each other. CONTEXT OF UNIFICATION: ECONOMICS VS. CHURCH The basis of each country’s unification was actually slightly different. Germany unified for heavily political and economic reasons, whereas in Italy unification resulted in something more church based. In Germany, Prussia became incredibly powerful economically through the _Zollverein_, and that was a very strong reason for why other German states were keen on joining Prussia for a united German front. Italy did not have any economic power comparable to the _Zollverein_, other than Piedmont’s economic position in Italy which still wasn’t quite as exceptional as Prussia’s. However a circumstance of unification that Italy faced was that once the nation had been unified, there was no freedom of religion: Catholicism reigned supreme by the order of the Pope. In Germany, unification was disconnected from religion and there was little done over the existence of both Protestants and Catholics within Germany. The opinions of the Great Powers of the unifications of Italy and Germany varied between the two. In the case of Germany, the great powers cared very little about the unification. If anything, there was worry coming from the Great Powers because if the outcome of the Franco-Prussian war involved France gaining power they feared the new Napoleon could rebuild his uncle’s empire. As far as the Great Powers were concerned in the way of Italy, Cavour had made a smart move by involving Italy in the Crimean War on the side of Britain and France and actual gained quite a bit of support from the Great Powers. If Cavour had not gotten involved in the Crimean War, Piedmont would not have had the faithful support of Napoleon III, which proved crucial in unification. UNITARY VS. FEDERAL STATES The results of each of the unifications were different. In Germany, the nation was established as a federal state. Local governments were able to retain a portion of control, and the people of Germany stayed relatively separate between their states. Italy on the other hand became a unified state. It was pronounced the Kingdom of Italy in 1870 and the separations between the states involved were almost entirely abolished. Italy felt itself very much like a people and under the dominant Catholic religion; it was a completely unified state. THE GOAL OF EACH NATION While the clear goal in Germany was a unified nation, Italy did not have the same clear-cut objective. Bismarck wanted unity from quite early on in the process, as his main goal was to rule over Germany and to be the leader of an entire nation. Cavour on the other hand, was strongly opposed to unification for a long time. It wasn’t until unification was inevitable that Cavour stood behind it. While Garibaldi was pro-unification since before 1848, unification seemed like an implausible goal to most Italians. Chapter 4: Conclusion Overall, the unification processes of Italy and Germany were more different than they were similar. Bother unifications were very similar in their physical processes, as they both took diplomacy, war, and strong leaders. However, despite the similarities in how unification came about, they came from different bases of reasoning politically, economically, and socially. Coppa, Frank J. _The Origins of the Italian Wars of Independence_. London: Longman, 1992. Print. Farmer, Alan, and Andrina Stiles. _The Unification of Germany, 1815-1919_. London: Hodder Education, 2007. Print. Kehoe, Thomas J., Lawrence D. Hogan, and Jose M. Duvall. _Exploring Western Civilization: 1600 to the Present_. Dubuque, IA: Kendall/Hunt Pub., 1994. Print. Stiles, Andrina. _The Unification of Italy, 1815-70_. London: Hodder & Stoughton Educational, 2001. Print. “Unification of German States – Issues – Countries – Office of the Historian.” _Unification of German States_. Office of the Historian, Bureau of Public Affairs, United States Department of State, n.d. Web. 18 Nov. 2014. Cite this page Comparison of the Unifications of Italy and Germany. (2016, Aug 06). Retrieved from https://studymoose.com/comparison-of-the-unifications-of-italy-and-germany-essay	<urn:uuid:459bec1f-d393-4428-9765-4e5006442654>	CC-MAIN-2020-05	https://studymoose.com/comparison-of-the-unifications-of-italy-and-germany-essay	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250608295.52/warc/CC-MAIN-20200123041345-20200123070345-00456.warc.gz	en	0.981999	2,378	4.15625	4	[ -0.6034293174743652, 0.22716906666755676, 0.10441748797893524, -0.03761514648795128, -0.2952995300292969, 0.14010463654994965, -0.05711635202169418, 0.16650007665157318, 0.2838718891143799, -0.2147371768951416, 0.20264090597629547, -0.42635613679885864, 0.20137348771095276, 0.1356841921806...	3	Both Italy and Germany became unified in the mid to late 1800s after years of unrest that started with the 1815 Congress of Vienna, where both of these countries were split up into many states. One can compare and contrast these unification processes because they had many similarities and differences. In order to properly assess these situations one needs to look at the individual factors that led to unification and how they can be compared. While there were similarities in the Unifications of Italy and Germany, overall the processes were very different. Chapter 2: Similarities DIVISION OF EACH COUNTRY Despite the differences in the unifications of these two nations, there are some clear similarities in the factors that let to unification. One of the most obvious similarities one can point out is the fact that in order to be unified, these countries were separated first. From 1815 to Unification, Germany was separated into 39 states, whereas Italy was separated into 11. The separation of these nations was decided at the 1815 Congress of Vienna, and they were separated for different reasons. Italy was divided into the 11 original states it had been in before the Napoleonic era; whereas the number of states in Germany was significantly reduced from somewhere around 300 to 39. THE LEADING STATES One of the main similarities as far as the unification process is that for both countries, unification was led by the most economically advanced state. In Germany the unification was led by Prussia, which had recently overtaken Austria as the most powerful state in Germany. With the _Zollverein_ created under the concept of the Prussian Customs Union, Prussia was at the head of the most significant economic advancement in Germany at the time. Piedmont was similarly at the top of Italian economic advancement. This was mainly thanks to Count Camillo Benso di Cavour, the Prime Minister of Piedmont starting in the 1850s, and the man who primarily led the Italian Unification process. Cavour came into office with a very strong understanding of financial matters and by 1860 its trade increased by 300 percent and Piedmont’s 800 kilometers of railway track was one third of the peninsula’s total. Due to the powerful nature of these states, they were both able to take a lead in the unification process. Another clear similarity between Italy and Germany was Austria’s involvement in the unification of both nations. In Germany, Austria was the leading power of the German Confederation. The Habsburg Empire controlled most of the political doings in the German Confederation, until Prussia became more economically advanced. It took Prussia defeating Austria in the Seven Weeks War for Unification to be able to take place. In Italy, Austria had full control of Lombardy. In the failed 1848 revolutions, Charles Albert of Piedmont attempted to wage war with Austria and failed greatly. In the actual unification process, Piedmont went to war with Austria again in 1859, and with the help of Napoleon III managed to settle on a treaty. THE INVOLVEMENT OF NAPOLEON III In both unification processes Napoleon III was somehow involved. He was the nephew of the great Napoleon and wanted to prove himself to be the true successor of his uncle. This led him to be very politically involved, although he never did manage to conquer much territory in Europe. His involvement in German Unification was mainly in the Franco-Prussian War. The Prussian Chancellor Otto Von Bismarck provoked Napoleon into declaring war with Prussia, mostly in an attempt to draw the South German states into an alliance with Prussia, as he knew they feared being conquered by the French. Prussia won the Franco-Prussian war, even capturing Napoleon for a period during the process. In contrast to Napoleon’s opposition to Germany, he was one of the leaders who made unification possible in Italy. He greatly assisted Piedmont, and was the reason they could go to war with Austria. He also was the one who stopped war with Austria and managed to create a treaty that, while it didn’t initially please Cavour, ended up resulting in many states joining Piedmont. Napoleon also assisted Cavour by letting the Piedmontese army occupy Rome in order to defend Northern Italy from Giusseppe Garibaldi’s army. FAILED REVOLUTIONS OF 1848 Both Italy and Germy’s unification processes started with failed revolution in 1848. In Germany, 1848 revolutions led to a significant increase in nationalism, and in some way started the divide between Prussia and Austria. In Austria, revolution led to the resignation of Metternich, and Frederick Wilhelm IV initially seemed to support Prussian revolutionaries. However eventually the revolutionaries and liberals were defeated when the Frankfurt Parliament, a national assembly, was dissolved in 1849. This did spark a lot of tension between Prussians and Austrians, primarily because Prussians blamed Austria for the fall of the revolution. Italy underwent failed revolutions mainly headed by Mazzini and his Roman Republic. Mazzini was a revolutionary and a nationalist, who founded Young Italy, the first real Italian political party. He led the revolution in Italy, and when the Pope fled he set up rule in the Roman Republic. His rule only lasted for 100 days, but it was a republic based upon nationalist and liberal ideas. The Roman Republic fell in 1849 when the French overtook it, leaving a French garrison guarding the Pope that lasted until 1870. This influenced many nationalist and liberal ideas in the people of Italy. As one may expect, the unifications of these nations came mostly from nationalism across the various states. In Germany, nationalism came mostly from the 1848 revolutions. The Prussians blamed the Austrians, and nationalist ideas spread throughout the nation. Nationalism also appeared in Germany when there was opposition against Denmark in the disagreement over Schleswig and Holstein, and the German people wanted to have a unified voice through which they could oppose Denmark. In Italy most of the nationalism came from the influence of Metternich and was carried out by Garibaldi. Garibaldi was an incredibly talented army leader, who was vital to the creation of the Roman Republic. During Italian Unification, he was the one who conquered Southern Italy, and with his allegiance to Piedmont he was the reason that the two halves of the peninsula joined together. Chapter 3: Differences Each country’s unification came about under different leadership. In Germany, there was only one real leader: Otto Von Bismarck. He was almost entirely in charge of the Unification process, and his diplomacy was arguably one of the main reasons for the Unification of Germany. In Italy there were three leaders: Cavour, who was the prime minister of Piedmont and was the reason for the advancement of the state as well as being diplomatically gifted; Garibaldi, who was a devout nationalist and used his military power to aid the annexation of Sicily; and Napoleon III, who’s outside help from France enabled a lot of the revolution to take place. In Italy, none of these leaders could have alone led unification-they all relied greatly on each other. CONTEXT OF UNIFICATION: ECONOMICS VS. CHURCH The basis of each country’s unification was actually slightly different. Germany unified for heavily political and economic reasons, whereas in Italy unification resulted in something more church based. In Germany, Prussia became incredibly powerful economically through the _Zollverein_, and that was a very strong reason for why other German states were keen on joining Prussia for a united German front. Italy did not have any economic power comparable to the _Zollverein_, other than Piedmont’s economic position in Italy which still wasn’t quite as exceptional as Prussia’s. However a circumstance of unification that Italy faced was that once the nation had been unified, there was no freedom of religion: Catholicism reigned supreme by the order of the Pope. In Germany, unification was disconnected from religion and there was little done over the existence of both Protestants and Catholics within Germany. The opinions of the Great Powers of the unifications of Italy and Germany varied between the two. In the case of Germany, the great powers cared very little about the unification. If anything, there was worry coming from the Great Powers because if the outcome of the Franco-Prussian war involved France gaining power they feared the new Napoleon could rebuild his uncle’s empire. As far as the Great Powers were concerned in the way of Italy, Cavour had made a smart move by involving Italy in the Crimean War on the side of Britain and France and actual gained quite a bit of support from the Great Powers. If Cavour had not gotten involved in the Crimean War, Piedmont would not have had the faithful support of Napoleon III, which proved crucial in unification. UNITARY VS. FEDERAL STATES The results of each of the unifications were different. In Germany, the nation was established as a federal state. Local governments were able to retain a portion of control, and the people of Germany stayed relatively separate between their states. Italy on the other hand became a unified state. It was pronounced the Kingdom of Italy in 1870 and the separations between the states involved were almost entirely abolished. Italy felt itself very much like a people and under the dominant Catholic religion; it was a completely unified state. THE GOAL OF EACH NATION While the clear goal in Germany was a unified nation, Italy did not have the same clear-cut objective. Bismarck wanted unity from quite early on in the process, as his main goal was to rule over Germany and to be the leader of an entire nation. Cavour on the other hand, was strongly opposed to unification for a long time. It wasn’t until unification was inevitable that Cavour stood behind it. While Garibaldi was pro-unification since before 1848, unification seemed like an implausible goal to most Italians. Chapter 4: Conclusion Overall, the unification processes of Italy and Germany were more different than they were similar. Bother unifications were very similar in their physical processes, as they both took diplomacy, war, and strong leaders. However, despite the similarities in how unification came about, they came from different bases of reasoning politically, economically, and socially. Coppa, Frank J. _The Origins of the Italian Wars of Independence_. London: Longman, 1992. Print. Farmer, Alan, and Andrina Stiles. _The Unification of Germany, 1815-1919_. London: Hodder Education, 2007. Print. Kehoe, Thomas J., Lawrence D. Hogan, and Jose M. Duvall. _Exploring Western Civilization: 1600 to the Present_. Dubuque, IA: Kendall/Hunt Pub., 1994. Print. Stiles, Andrina. _The Unification of Italy, 1815-70_. London: Hodder & Stoughton Educational, 2001. Print. “Unification of German States – Issues – Countries – Office of the Historian.” _Unification of German States_. Office of the Historian, Bureau of Public Affairs, United States Department of State, n.d. Web. 18 Nov. 2014. Cite this page Comparison of the Unifications of Italy and Germany. (2016, Aug 06). Retrieved from https://studymoose.com/comparison-of-the-unifications-of-italy-and-germany-essay	2,442	ENGLISH	1
The prejudice and discriminations against the jews The Slavic people, for instance, were cast as inferior, predestined to be dominated. It is noteworthy that he said he did not support uncontrolled 'emotional' pogroms outbursts of anti-Jewish violence. Observed from a non-religious perspective in which he used the word Semitismus interchangeably with the word Judentum to denote both "Jewry" the Jews as a collective and "jewishness" the quality of being Jewish, or the Jewish spirit. The United States Department of State states that "while there is no universally accepted definition, there is a generally clear understanding of what the term encompasses. In the nineteenth century, religion played a less important role. Because of this bad nature: 1 Jews have to be seen not as individuals but as a collective. And once they had conceived of the idea of race in the 19th century, Wilhelm Marr had the notion that Jews constituted a "race. People feel a sort of condescending compassion and pity toward them. The influence of the Jews would never disappear without removing its cause, the Jew, from our midst, he said. Why do you think Jews were targeted in Germany in the s? As a consequence, by the 4th century, Christians tended to regard Jews as an alien people who, because of their repudiation of Christ and his church, were condemned to perpetual migration a belief best illustrated in the legend of the Wandering Jew. Some of his family died, but he survived. Jews were often persecuted for this and even executed. The Slavic people, for instance, were cast as inferior, predestined to be dominated. Hess, the term was originally used by its authors to "stress the radical difference between their own 'antisemitism' and earlier forms of antagonism toward Jews and Judaism. Confined to his sickbed, he heard the news of the German surrender, which plunged him into a deep crisis. Many scholars and institutions favor the unhyphenated form. Before long, the army had him give training courses, intended to warn soldiers of the communist danger and to stir up feelings of nationalism. Connection Questions In , Jews were guaranteed citizenship in Germany, but they still did not have the same rights as other citizens. Hitler blamed the Jews for everything that was wrong with the world. Once the Nazis had come to power, these ideas led to the forced sterilisation and killing of human beings. Although Jesus of Nazareth and his disciples were practicing Jews and Christianity is rooted in the Jewish teaching of monotheism, Judaism and Christianity became rivals soon after Jesus was crucified by Pontius Pilatewho executed him according to contemporary Roman practice. This leads to paternalistic and patronizing treatment, such as speaking unnecessarily slowly and in an overly endearing manner. One of the most widely documented examples of this was the Holocaust or Shoah during the s and s in Nazi Germany. Their continued survival seemed to be an act of stubborn defiance. An investigation carried out by the German Government proved as much. As early as August , Hitler compared the Jews to germs. Those who prospered took advantage of the rapid mid-century growth of business, industry, and trade to find careers in new fields. Jews were often persecuted for this and even executed. Once the Nazis had come to power, these ideas led to the forced sterilisation and killing of human beings. Cuddy is a social psychologist. The Jewish Encyclopedia reports, "In February , a correspondent of the Allgemeine Zeitung des Judentums speaks of 'Anti-Semitism' as a designation which recently came into use "Allg. On 19 July , the editor says, 'This quite recent Anti-Semitism is hardly three years old. Confined to his sickbed, he heard the news of the German surrender, which plunged him into a deep crisis. The pamphlet became very popular, and in the same year he founded the Antisemiten-Liga League of Antisemites , apparently named to follow the "Anti-Kanzler-Liga" Anti-Chancellor League. Etymology statute of the Antisemitic League The origin of "antisemitic" terminologies is found in the responses of Moritz Steinschneider to the views of Ernest Renan. They were described as companions of the Devil and a race of vipers. They were excluded from some occupations and denied high-ranking jobs in the army, some universities, and the upper ranks of the civil service. Antisemitic beliefs and stereotypes persist today. Yet other theories suggest that Hitler had contracted a venereal disease from a Jewish prostitute. based on 4 review	<urn:uuid:81d28f28-70c7-4fa8-b837-17363f9a6b1f>	CC-MAIN-2020-05	https://pylenabeqifazy.dellrichards.com/the-prejudice-and-discriminations-against-the-jews401396562ww.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251689924.62/warc/CC-MAIN-20200126135207-20200126165207-00128.warc.gz	en	0.981804	962	3.484375	3	[ 0.19287359714508057, 0.3626043200492859, -0.22110721468925476, 0.1764812469482422, -0.01835782825946808, 0.21901935338974, 0.34111982583999634, 0.2748888432979584, 0.0916319414973259, 0.12361365556716919, 0.31953078508377075, -0.08678233623504639, 0.16403406858444214, 0.0398646742105484, ...	2	The prejudice and discriminations against the jews The Slavic people, for instance, were cast as inferior, predestined to be dominated. It is noteworthy that he said he did not support uncontrolled 'emotional' pogroms outbursts of anti-Jewish violence. Observed from a non-religious perspective in which he used the word Semitismus interchangeably with the word Judentum to denote both "Jewry" the Jews as a collective and "jewishness" the quality of being Jewish, or the Jewish spirit. The United States Department of State states that "while there is no universally accepted definition, there is a generally clear understanding of what the term encompasses. In the nineteenth century, religion played a less important role. Because of this bad nature: 1 Jews have to be seen not as individuals but as a collective. And once they had conceived of the idea of race in the 19th century, Wilhelm Marr had the notion that Jews constituted a "race. People feel a sort of condescending compassion and pity toward them. The influence of the Jews would never disappear without removing its cause, the Jew, from our midst, he said. Why do you think Jews were targeted in Germany in the s? As a consequence, by the 4th century, Christians tended to regard Jews as an alien people who, because of their repudiation of Christ and his church, were condemned to perpetual migration a belief best illustrated in the legend of the Wandering Jew. Some of his family died, but he survived. Jews were often persecuted for this and even executed. The Slavic people, for instance, were cast as inferior, predestined to be dominated. Hess, the term was originally used by its authors to "stress the radical difference between their own 'antisemitism' and earlier forms of antagonism toward Jews and Judaism. Confined to his sickbed, he heard the news of the German surrender, which plunged him into a deep crisis. Many scholars and institutions favor the unhyphenated form. Before long, the army had him give training courses, intended to warn soldiers of the communist danger and to stir up feelings of nationalism. Connection Questions In , Jews were guaranteed citizenship in Germany, but they still did not have the same rights as other citizens. Hitler blamed the Jews for everything that was wrong with the world. Once the Nazis had come to power, these ideas led to the forced sterilisation and killing of human beings. Although Jesus of Nazareth and his disciples were practicing Jews and Christianity is rooted in the Jewish teaching of monotheism, Judaism and Christianity became rivals soon after Jesus was crucified by Pontius Pilatewho executed him according to contemporary Roman practice. This leads to paternalistic and patronizing treatment, such as speaking unnecessarily slowly and in an overly endearing manner. One of the most widely documented examples of this was the Holocaust or Shoah during the s and s in Nazi Germany. Their continued survival seemed to be an act of stubborn defiance. An investigation carried out by the German Government proved as much. As early as August , Hitler compared the Jews to germs. Those who prospered took advantage of the rapid mid-century growth of business, industry, and trade to find careers in new fields. Jews were often persecuted for this and even executed. Once the Nazis had come to power, these ideas led to the forced sterilisation and killing of human beings. Cuddy is a social psychologist. The Jewish Encyclopedia reports, "In February , a correspondent of the Allgemeine Zeitung des Judentums speaks of 'Anti-Semitism' as a designation which recently came into use "Allg. On 19 July , the editor says, 'This quite recent Anti-Semitism is hardly three years old. Confined to his sickbed, he heard the news of the German surrender, which plunged him into a deep crisis. The pamphlet became very popular, and in the same year he founded the Antisemiten-Liga League of Antisemites , apparently named to follow the "Anti-Kanzler-Liga" Anti-Chancellor League. Etymology statute of the Antisemitic League The origin of "antisemitic" terminologies is found in the responses of Moritz Steinschneider to the views of Ernest Renan. They were described as companions of the Devil and a race of vipers. They were excluded from some occupations and denied high-ranking jobs in the army, some universities, and the upper ranks of the civil service. Antisemitic beliefs and stereotypes persist today. Yet other theories suggest that Hitler had contracted a venereal disease from a Jewish prostitute. based on 4 review	949	ENGLISH	1
This week in precalc I learned that when doing absolute values if a negative number is within braces it really means its a positive absolute value. We know this because it all depends on the numbers distance from 0. This week we were taught about geometric sequences and infinite and finite series. Converging = finite diverging = infinite finite = -1<r<1 infinite = r<-1 or r>1 Finite = sum infinite= no sum My arithmetic Sequence: 5, 10, 15, 20, 25 d = 5 First Nation Mascots and Logos Racism has been one of the deepest social problems in history, it affects millions of people worldwide. What happens when racism and sports collide? Sports teams should not be allowed to use First Nation’s logos or mascots to represent their team. Sport was made to bring people together, not tear them apart. Hundreds of years ago the olympics were formed to bring nations together. Schools and professional teams have been using First nation’s logos, mascots, and names for many years. According to American Indian Cultural Support, nearly 2,500 schools across the United States still use Aboriginal-themed team names, logos, and/or mascots. By using First Nations logos and mascots it can be seen as discriminating towards the First Nations community. In fact, they encourage and reinforce negative stereotypes that put down their people and culture. Many sports teams claim that they are honouring the First Nation peoples. Don Marks an editor of Grassroots News, Manitoba’s oldest and largest indigenous newspaper says differently, “You have to hope that they educate themselves and catch up with their leadership” (Marks told Susan G. Cole, Lose those First Nations Logos, nowtoronto.com). Sports teams have a major influence on many children and adults in the world. Jesse Wente a Toronto based-based pop culture critic told CBC, “I do think indigenous logos are racist, because they’re a by product ultimately of colonialism,” CBC Radio’s Metro Morning. Racism and stereotypes are everywhere. Can we keep them away from something that should bring us together? It can be a fine line between what is offensive and what is sympathetic. By changing the names of these teams allows the perspective and stereotypes of First Nations people to change. “Aboriginal Images in Team Logos & Mascots.” Aboriginal Images in Team Logos & Mascots -, 2012, dragonflycanada.ca/resources/aboriginal-logos-mascots/. Cole, Susan G. “Lose those First Nations logos.” NOW Magazine, 24 Feb. 2016, nowtoronto.com/news/think-free-blog/lose-those-first-nations-logos/. News, CBC. “Should the sports world ban indigenous team names and logos?” CBCnews, CBC/Radio Canada, 12 Mar. 2016, www.cbc.ca/news/indigenous/forum-indigenous-sports-teams-1.3486135. English 11, Narrative Essay I have an addiction. I am sick. An addiction to comfort and possessions. An addiction to my phone. I have never really been away from these necessities. Until last January, when my mom asked me a question that would change my life: ”Wanna go to Ethiopia for a missions trip?” Why would I want to go to place without wifi or water? I politely declined her offer. At first she wasn’t surprised. She knows how stubborn I can be. Going to a developing country like Ethiopia wasn’t even something that I had thought about. After a few months of thinking and hesitating, despite my fear, I decided to take a leap in my faith and travel to Ethiopia. On March 12, 2017 I sat through the longest drive ever imaginable, just to the airport. Little did I know about what was on the other side of my flight. The flight was long and painful. Ethiopian airlines has the worst seats imaginable. I tried sleeping; I couldn’t. I tried reading; I couldn’t. I tried to eat the plane food; I couldn’t. Nothing went my way. By the time we reached Addis Ababa I felt ready to drop. The combination of no sleep, jet lag, and the heat, exhausted me. Once we got off the plane we went straight into a car. This car ride wasn’t short; a 5 hour drive on a dirt road. Looking down to my phone with no service was painful. How was I suppose to check snapchat? It all hit me at this moment. The culture shock was unreal. The amount of the world that I didn’t fully understand was surprising. Of course we are taught about developing countries. I see suffering everyday on the news, but not like this. You will never understand the suffering that goes on until experiencing it in person. On the way to Gojo Shewa, we passed villages made of garbage, multiple broken cars, and many men holding guns. Gojo was a small city of 80,000 people. Gojo was full of poverty. Going through the town, was hard. All the boys were playing soccer with a flat ball. Even though they had nothing, they were still smiling. My confusion began to grow. How can someone be happy when they live here? We had reached the compound. The compound was a little house where all the missionaries stayed, it is full of rodents, and there is rarely running water. When there is water, it can be dirty, super cold, and may even shock you when you turn on the shower. The food was horrific. The cleanliness was awful. The people were awesome. The people in Ethiopia have servant hearts. They are the hardest working people I have ever met. The level of work they put in made me look bad. I was working harder then ever before just to keep up. When asked to help, they would do way more than expected. I usually do the least possible. Not only would they work hard, they were always happy while working. I had already learnt more than I expected. The second day in Ethiopia, we were able to help at churches across the city. I was also able to volunteer at an orphanage. The kids at the orphanage had gone though more than I had ever gone through. Some of the kids had been working for their families from the age of three. They had to work to be able to put food on their plate. I had always taken three meals a day for granted. The smiles on the kids was life changing. Just playing with them meant the world to them. Me just being there showed that someone cared about them. During the next few weeks we continued to help with the orphans, interview pastors, and do whatever was asked. My happiness began to grow. I rarely looked at my phone anymore. I began to look for places where I could help; however, my body was becoming worn down. I felt like I could barely walk. My clothes were all dirty. I loved Ethiopia; nevertheless, I was home sick. I decided to go play soccer with some of the kids on the street. We got into a intense soccer game, both teams were struggling for the win. That is when a successful looking man approached me. “You play soccer?” “Yah,” I replied. I was shocked at the level of his English “Good,” answered Salim. “I will pick you up tomorrow.” I was excited to play soccer as I have a passion for the sport. It Turned out Salim was a coach for the club team in Gojo. The nervousness crept up on me. I was going to go play with a club team in a different country, where they don’t speak my language. Salim picked me up in his car the next day. We drove through Gojo. The ride was about one hour. Salim was a kind hearted man. We approached the dirt field. There were about twenty boys standing there in matching uniforms. The youngest was about thirteen and the oldest was around eighteen. They came running and hugged me. I felt welcomed right away. Even without communication they found a way to make me feel loved. The Ethiopians are amazing soccer players. They were fast, and had the stamina of a Honda civic. The competition wasn’t like competition in Canada. They were able to keep the intensity while still being friends with the other team. I felt like family. I felt loved. I felt cared about. I didn’t want to leave. The atmosphere wasn’t explainable. I didn’t feel an urge to snap it. I wanted to experience it, because who knows when this would happen again. My insecurities were gone. I knew they weren’t judging me. They accepted everyone. Going into this trip I felt like I was going to help. Little did I know that I was going to be the one who would be helped. Ethiopia has destroyed my whole perspective on life. It has shown me how true happiness doesn’t come from possessions. Ethiopians are happy in a place away from material possessions and excessive comfort that may hold us in bondage. They are free, even though they enjoy less recognized freedom than us. Our culture has a sickness, and visiting Ethiopia could heal us. Two things I did well: - My ideas and purpose of my story was very creative I believed. - I believe I did a good job at explaining how I was feeling during the entire process. Two things I could approve on: - Word Choice - explaining the setting Humans need to be able to communicate Humans need to interact with others Humans look for happiness Humans want to express their feelings Humans like to help others in need Humans like to communicate in order to share and gain knowledge Humans need others to support Humans are violent and mean and even greedy Humans hurt other populations because humans are racist Humans are vengeful Humans are sympathetic and we can share/help Humans are oblivious when it is not happening to us Humans can be united by the simplest things like dancing Humans can find joy The novel The Giver written by Lois Lowry is the most interesting books I have ever read. This book is set in a society where no bad things exist. However to achieve a peaceful utopian city they are forced to take away many good things in life including colour and smell. You may be wondering where all these memories go, well this is where the Giver comes into place. The society has one man who holds all the memories of the good and bad, almost every memory ever happened to man. The story showed me that the bad in the world can sometimes lead to positive experiences.	<urn:uuid:93f2f160-5c67-4a93-8a71-b34f0f979fdd>	CC-MAIN-2020-05	http://myriverside.sd43.bc.ca/jaxsona2015/category/grade-11/page/2/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594209.12/warc/CC-MAIN-20200119035851-20200119063851-00382.warc.gz	en	0.981794	2,300	3.40625	3	[ -0.2358797788619995, 0.07168124616146088, -0.13394176959991455, -0.5058138370513916, -0.16866616904735565, 0.4248644709587097, 0.0793481171131134, 0.4667731523513794, 0.2500864267349243, 0.3984048664569855, 0.1915096938610077, -0.6271482110023499, 0.15117694437503815, 0.09900139272212982, ...	2	This week in precalc I learned that when doing absolute values if a negative number is within braces it really means its a positive absolute value. We know this because it all depends on the numbers distance from 0. This week we were taught about geometric sequences and infinite and finite series. Converging = finite diverging = infinite finite = -1<r<1 infinite = r<-1 or r>1 Finite = sum infinite= no sum My arithmetic Sequence: 5, 10, 15, 20, 25 d = 5 First Nation Mascots and Logos Racism has been one of the deepest social problems in history, it affects millions of people worldwide. What happens when racism and sports collide? Sports teams should not be allowed to use First Nation’s logos or mascots to represent their team. Sport was made to bring people together, not tear them apart. Hundreds of years ago the olympics were formed to bring nations together. Schools and professional teams have been using First nation’s logos, mascots, and names for many years. According to American Indian Cultural Support, nearly 2,500 schools across the United States still use Aboriginal-themed team names, logos, and/or mascots. By using First Nations logos and mascots it can be seen as discriminating towards the First Nations community. In fact, they encourage and reinforce negative stereotypes that put down their people and culture. Many sports teams claim that they are honouring the First Nation peoples. Don Marks an editor of Grassroots News, Manitoba’s oldest and largest indigenous newspaper says differently, “You have to hope that they educate themselves and catch up with their leadership” (Marks told Susan G. Cole, Lose those First Nations Logos, nowtoronto.com). Sports teams have a major influence on many children and adults in the world. Jesse Wente a Toronto based-based pop culture critic told CBC, “I do think indigenous logos are racist, because they’re a by product ultimately of colonialism,” CBC Radio’s Metro Morning. Racism and stereotypes are everywhere. Can we keep them away from something that should bring us together? It can be a fine line between what is offensive and what is sympathetic. By changing the names of these teams allows the perspective and stereotypes of First Nations people to change. “Aboriginal Images in Team Logos & Mascots.” Aboriginal Images in Team Logos & Mascots -, 2012, dragonflycanada.ca/resources/aboriginal-logos-mascots/. Cole, Susan G. “Lose those First Nations logos.” NOW Magazine, 24 Feb. 2016, nowtoronto.com/news/think-free-blog/lose-those-first-nations-logos/. News, CBC. “Should the sports world ban indigenous team names and logos?” CBCnews, CBC/Radio Canada, 12 Mar. 2016, www.cbc.ca/news/indigenous/forum-indigenous-sports-teams-1.3486135. English 11, Narrative Essay I have an addiction. I am sick. An addiction to comfort and possessions. An addiction to my phone. I have never really been away from these necessities. Until last January, when my mom asked me a question that would change my life: ”Wanna go to Ethiopia for a missions trip?” Why would I want to go to place without wifi or water? I politely declined her offer. At first she wasn’t surprised. She knows how stubborn I can be. Going to a developing country like Ethiopia wasn’t even something that I had thought about. After a few months of thinking and hesitating, despite my fear, I decided to take a leap in my faith and travel to Ethiopia. On March 12, 2017 I sat through the longest drive ever imaginable, just to the airport. Little did I know about what was on the other side of my flight. The flight was long and painful. Ethiopian airlines has the worst seats imaginable. I tried sleeping; I couldn’t. I tried reading; I couldn’t. I tried to eat the plane food; I couldn’t. Nothing went my way. By the time we reached Addis Ababa I felt ready to drop. The combination of no sleep, jet lag, and the heat, exhausted me. Once we got off the plane we went straight into a car. This car ride wasn’t short; a 5 hour drive on a dirt road. Looking down to my phone with no service was painful. How was I suppose to check snapchat? It all hit me at this moment. The culture shock was unreal. The amount of the world that I didn’t fully understand was surprising. Of course we are taught about developing countries. I see suffering everyday on the news, but not like this. You will never understand the suffering that goes on until experiencing it in person. On the way to Gojo Shewa, we passed villages made of garbage, multiple broken cars, and many men holding guns. Gojo was a small city of 80,000 people. Gojo was full of poverty. Going through the town, was hard. All the boys were playing soccer with a flat ball. Even though they had nothing, they were still smiling. My confusion began to grow. How can someone be happy when they live here? We had reached the compound. The compound was a little house where all the missionaries stayed, it is full of rodents, and there is rarely running water. When there is water, it can be dirty, super cold, and may even shock you when you turn on the shower. The food was horrific. The cleanliness was awful. The people were awesome. The people in Ethiopia have servant hearts. They are the hardest working people I have ever met. The level of work they put in made me look bad. I was working harder then ever before just to keep up. When asked to help, they would do way more than expected. I usually do the least possible. Not only would they work hard, they were always happy while working. I had already learnt more than I expected. The second day in Ethiopia, we were able to help at churches across the city. I was also able to volunteer at an orphanage. The kids at the orphanage had gone though more than I had ever gone through. Some of the kids had been working for their families from the age of three. They had to work to be able to put food on their plate. I had always taken three meals a day for granted. The smiles on the kids was life changing. Just playing with them meant the world to them. Me just being there showed that someone cared about them. During the next few weeks we continued to help with the orphans, interview pastors, and do whatever was asked. My happiness began to grow. I rarely looked at my phone anymore. I began to look for places where I could help; however, my body was becoming worn down. I felt like I could barely walk. My clothes were all dirty. I loved Ethiopia; nevertheless, I was home sick. I decided to go play soccer with some of the kids on the street. We got into a intense soccer game, both teams were struggling for the win. That is when a successful looking man approached me. “You play soccer?” “Yah,” I replied. I was shocked at the level of his English “Good,” answered Salim. “I will pick you up tomorrow.” I was excited to play soccer as I have a passion for the sport. It Turned out Salim was a coach for the club team in Gojo. The nervousness crept up on me. I was going to go play with a club team in a different country, where they don’t speak my language. Salim picked me up in his car the next day. We drove through Gojo. The ride was about one hour. Salim was a kind hearted man. We approached the dirt field. There were about twenty boys standing there in matching uniforms. The youngest was about thirteen and the oldest was around eighteen. They came running and hugged me. I felt welcomed right away. Even without communication they found a way to make me feel loved. The Ethiopians are amazing soccer players. They were fast, and had the stamina of a Honda civic. The competition wasn’t like competition in Canada. They were able to keep the intensity while still being friends with the other team. I felt like family. I felt loved. I felt cared about. I didn’t want to leave. The atmosphere wasn’t explainable. I didn’t feel an urge to snap it. I wanted to experience it, because who knows when this would happen again. My insecurities were gone. I knew they weren’t judging me. They accepted everyone. Going into this trip I felt like I was going to help. Little did I know that I was going to be the one who would be helped. Ethiopia has destroyed my whole perspective on life. It has shown me how true happiness doesn’t come from possessions. Ethiopians are happy in a place away from material possessions and excessive comfort that may hold us in bondage. They are free, even though they enjoy less recognized freedom than us. Our culture has a sickness, and visiting Ethiopia could heal us. Two things I did well: - My ideas and purpose of my story was very creative I believed. - I believe I did a good job at explaining how I was feeling during the entire process. Two things I could approve on: - Word Choice - explaining the setting Humans need to be able to communicate Humans need to interact with others Humans look for happiness Humans want to express their feelings Humans like to help others in need Humans like to communicate in order to share and gain knowledge Humans need others to support Humans are violent and mean and even greedy Humans hurt other populations because humans are racist Humans are vengeful Humans are sympathetic and we can share/help Humans are oblivious when it is not happening to us Humans can be united by the simplest things like dancing Humans can find joy The novel The Giver written by Lois Lowry is the most interesting books I have ever read. This book is set in a society where no bad things exist. However to achieve a peaceful utopian city they are forced to take away many good things in life including colour and smell. You may be wondering where all these memories go, well this is where the Giver comes into place. The society has one man who holds all the memories of the good and bad, almost every memory ever happened to man. The story showed me that the bad in the world can sometimes lead to positive experiences.	2,203	ENGLISH	1
An illuminated manuscript is a handwritten text featuring hand-painted visual decorations. The majority were produced in the Middle Ages (5-15th Century). Producing an illuminated manuscript was a tedious process that took months or years. Wealthy patrons commissioned personal copies of their most valued readings. These manuscripts, created before the invention of the printing press, were highly coveted. Manuscripts were produced for both liturgical purposes and as signs up wealth. Medieval Scribes typically worked in low light settings with only the aid of a candle. Many were illiterate and eventually developed poor eyesight from the harsh working conditions. It was a highly respected position, though, as their contributions were greatly desired. The illustrations for a codex (manuscript book) were important for a primarily illiterate society. The process of creating a manuscript with illustrations was highly complex. Quills were handsharpened and the ink was handmade from natural products. Paint was insect, mineral, and plant based. Manuscripts were made out of vellum, a parchment made of calfskin.	<urn:uuid:8b155986-c9d4-4b78-a72a-e3d3b1e03d2b>	CC-MAIN-2020-05	https://piranha.neocities.org/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251694071.63/warc/CC-MAIN-20200126230255-20200127020255-00439.warc.gz	en	0.990306	215	4.125	4	[ -0.04328618571162224, 0.3336818218231201, 0.1714330017566681, -0.08408872783184052, 0.14346963167190552, -0.10973457247018814, -0.35222387313842773, 0.3274706304073334, -0.013952801004052162, 0.3393773138523102, -0.16841398179531097, 0.13825471699237823, -0.044275734573602676, 0.2033033818...	2	An illuminated manuscript is a handwritten text featuring hand-painted visual decorations. The majority were produced in the Middle Ages (5-15th Century). Producing an illuminated manuscript was a tedious process that took months or years. Wealthy patrons commissioned personal copies of their most valued readings. These manuscripts, created before the invention of the printing press, were highly coveted. Manuscripts were produced for both liturgical purposes and as signs up wealth. Medieval Scribes typically worked in low light settings with only the aid of a candle. Many were illiterate and eventually developed poor eyesight from the harsh working conditions. It was a highly respected position, though, as their contributions were greatly desired. The illustrations for a codex (manuscript book) were important for a primarily illiterate society. The process of creating a manuscript with illustrations was highly complex. Quills were handsharpened and the ink was handmade from natural products. Paint was insect, mineral, and plant based. Manuscripts were made out of vellum, a parchment made of calfskin.	216	ENGLISH	1
Russian fur trappers, led by Kuskov, saught to find a more temperate climate to extend their fur trade business to, which led them to the coast of Northern California. Russians and Native Alaskan fur trappers established Fort Ross near Jenner, California, which was owned by Spanish ruled Mexico at the time. The Russians were hoping to establish a permanent trade rout from California with the establishment of the fort. Many of the ships transported supplies for construction and other goods through the Sandy Beach Cove. Construction of the wooden Fort Ross was completed on September 10, 1812, three months after the US declared war with Britain. The Russians had 41 cannons at the fort, and while they were illegally on Mexican territory, the Mexican government did not try to evict the Russians by force. The cannons were never used to fire upon the Spanish nor on the Native Americans of California while the fort was active. In 1836, the Russians and Native Alaskans eventually abandoned the fort. In 1840, the fort was owned by an American from Fort Sutter who lived there for twenty years. In 1870, George Cal purchased Fort Ross and the lands around it to establish a rancho. In 1903, the California Historical Landmark League bought the land, which Fort Ross was physically in, from from descendants of George Cal’s family. Presently the structure and the lands around it are part of the Fort Ross State Historic Park. The visitor center of the fort has a multitude of information on the Alaskans and Russians living within the grounds. The Fort has a replica of Kuskov’s house within the fort. In present day, the officers quarters is the only original building within the fort since the chapel and other structures were destroyed by an earthquake.	<urn:uuid:cc84efa7-37e3-4fcd-a7d8-7edc54e2f060>	CC-MAIN-2020-05	https://hamiltonhistoricalrecords.com/2019/11/25/fort-ross-a-russian-fort-built-in-california/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250592636.25/warc/CC-MAIN-20200118135205-20200118163205-00246.warc.gz	en	0.980094	360	4.125	4	[ -0.10137965530157089, -0.1242595985531807, 0.4683873653411865, 0.0647629126906395, 0.06675926595926285, -0.15640126168727875, 0.24864092469215393, 0.2718236446380615, -0.28512269258499146, 0.12520912289619446, 0.08476634323596954, -0.3211657404899597, 0.2779880166053772, 0.2539539933204651...	9	Russian fur trappers, led by Kuskov, saught to find a more temperate climate to extend their fur trade business to, which led them to the coast of Northern California. Russians and Native Alaskan fur trappers established Fort Ross near Jenner, California, which was owned by Spanish ruled Mexico at the time. The Russians were hoping to establish a permanent trade rout from California with the establishment of the fort. Many of the ships transported supplies for construction and other goods through the Sandy Beach Cove. Construction of the wooden Fort Ross was completed on September 10, 1812, three months after the US declared war with Britain. The Russians had 41 cannons at the fort, and while they were illegally on Mexican territory, the Mexican government did not try to evict the Russians by force. The cannons were never used to fire upon the Spanish nor on the Native Americans of California while the fort was active. In 1836, the Russians and Native Alaskans eventually abandoned the fort. In 1840, the fort was owned by an American from Fort Sutter who lived there for twenty years. In 1870, George Cal purchased Fort Ross and the lands around it to establish a rancho. In 1903, the California Historical Landmark League bought the land, which Fort Ross was physically in, from from descendants of George Cal’s family. Presently the structure and the lands around it are part of the Fort Ross State Historic Park. The visitor center of the fort has a multitude of information on the Alaskans and Russians living within the grounds. The Fort has a replica of Kuskov’s house within the fort. In present day, the officers quarters is the only original building within the fort since the chapel and other structures were destroyed by an earthquake.	372	ENGLISH	1
Here come the Aliens!!!!!!! Our topic this term is all about aliens. We launched the topic when we investigated some banging and crashing noises that were coming from the playground. We were all very curious about what it could have been. We were shocked to find a crashed rocket on the grass. We investigated the signs around and we think the aliens have come to learn more about our school. What do you think they might look like? How do you think they will act? Our trip to the Temple Do you know about Diwali? We visited a Hindu Temple to find out more about this special celebration. The children were excited to travel by bus to the temple. They loved looking around the temple and had lots of questions. It was very interesting hearing the story and l shared some lovely food. Have you noticed the amazing fireworks at night? They are loud and colourful. We like seeing the night sky light up with colours. We have been creating some exciting fireworks pictures. We started using pastels as a background. Then we used black paint to cover the pastels. The final step was to scratch the dry paint of to create the patterns of fireworks. Do you like our work? Thank you to all the parents and grandparents who could join us for our maths games. We gain so many skills through playing maths games and it is great to have extra adults to play with us. In science we have been investigating materials. We have been looking at sand and we asked a question: What type of sand makes the best sand castles? We explored different types of sand to investigate. We tried building sand castles with Lots of the children predicted that wet sand would be the best. However we discovered that damp sand was better. Maths: Addition and Subtraction We have been doing lots of learning this term about the operations addition and subtraction. We try to use our outside area as much as possible as it keeps as active and means we have more space. When do you need to add around the house? Have you been practising counting on and counting back? What happens to the amount when you count back? This term we have designed and made space craft using recycled materials. Do you like our space craft? We were all very excited to watch a video showing Earth come into view from space. We used Google Earth to locate us and to find familiar countries around the world. We loved exploring the globes and atlases to find different countries and continents. Can you find the United Kingdom on a globe? Do you know what continent we are a part of? What other countries have you visited? Could you piece together a puzzle of a world map? We used model magic to create our own aliens. We generated adjectives to describe each part of the alien. What body parts would your alien have? What adjectives would you use? We have started planting bulbs in our outside area. We are looking forward to spring and to watching them grow over the year. Trip to Church We had an amazing time seeing all the different decorated trees at the church. There are so many talented and creative groups in Feltham. We decided ours was a clear favourite. We hope you can come to see it, either at the church or in the school reception. After we looked at all the trees we then retold the story of Christmas, everyone got involved. It was a lot of fun. We had a very festive time at our Christmas Lunch. The turkey and samosas were delicious and the dessert was a winner. We sang along to Christmas songs and looked really good in out Santa hats. We have been working hard this term and having lots of fun. It is getting closer to Christmas and to the end of term so we have been doing lots of craft activities to decorate the classrooms. We have been busy getting ready for Christmas. We have been baking some biscuits for our Christmas party! We decided to try a new recipe - it is a vegan recipe so everyone is able to take part in making and eating the biscuits. We needed to do lots of measuring to get the correct amount of ingredients, then we did lots of mixing, luckily there are a lot of us so we could share all the hard work. We can't wait to try our delicious cookies tomorrow! We have all had a great day celebrating Christmas together. We have shared lots of party food, including the biscuits that we made yesterday. The biscuits didn't quite come out as well as we hoped - they were as flat as a pancake. But we all took a risk and tasted them and they did taste good. We enjoyed taking turns and competing in the party games. Musical statues was definitely our favourite! The disco was amazing, but very tiring. We did lots of dancing and lots of jumping and we were very sad to leave. A Special Visitor	<urn:uuid:cc3df403-9e85-4b77-84e1-77619439a80c>	CC-MAIN-2020-05	https://www.cardinalroad.co.uk/autumn-2/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251694071.63/warc/CC-MAIN-20200126230255-20200127020255-00182.warc.gz	en	0.980925	1,005	3.421875	3	[ 0.05333179235458374, 0.012617749162018299, 0.10322163999080658, 0.05747715011239052, 0.15465104579925537, 0.020032504573464394, 0.3274938762187958, 0.45338886976242065, -0.03928597271442413, 0.09984183311462402, 0.4482352137565613, -0.36936330795288086, -0.25387752056121826, 0.187558591365...	8	Here come the Aliens!!!!!!! Our topic this term is all about aliens. We launched the topic when we investigated some banging and crashing noises that were coming from the playground. We were all very curious about what it could have been. We were shocked to find a crashed rocket on the grass. We investigated the signs around and we think the aliens have come to learn more about our school. What do you think they might look like? How do you think they will act? Our trip to the Temple Do you know about Diwali? We visited a Hindu Temple to find out more about this special celebration. The children were excited to travel by bus to the temple. They loved looking around the temple and had lots of questions. It was very interesting hearing the story and l shared some lovely food. Have you noticed the amazing fireworks at night? They are loud and colourful. We like seeing the night sky light up with colours. We have been creating some exciting fireworks pictures. We started using pastels as a background. Then we used black paint to cover the pastels. The final step was to scratch the dry paint of to create the patterns of fireworks. Do you like our work? Thank you to all the parents and grandparents who could join us for our maths games. We gain so many skills through playing maths games and it is great to have extra adults to play with us. In science we have been investigating materials. We have been looking at sand and we asked a question: What type of sand makes the best sand castles? We explored different types of sand to investigate. We tried building sand castles with Lots of the children predicted that wet sand would be the best. However we discovered that damp sand was better. Maths: Addition and Subtraction We have been doing lots of learning this term about the operations addition and subtraction. We try to use our outside area as much as possible as it keeps as active and means we have more space. When do you need to add around the house? Have you been practising counting on and counting back? What happens to the amount when you count back? This term we have designed and made space craft using recycled materials. Do you like our space craft? We were all very excited to watch a video showing Earth come into view from space. We used Google Earth to locate us and to find familiar countries around the world. We loved exploring the globes and atlases to find different countries and continents. Can you find the United Kingdom on a globe? Do you know what continent we are a part of? What other countries have you visited? Could you piece together a puzzle of a world map? We used model magic to create our own aliens. We generated adjectives to describe each part of the alien. What body parts would your alien have? What adjectives would you use? We have started planting bulbs in our outside area. We are looking forward to spring and to watching them grow over the year. Trip to Church We had an amazing time seeing all the different decorated trees at the church. There are so many talented and creative groups in Feltham. We decided ours was a clear favourite. We hope you can come to see it, either at the church or in the school reception. After we looked at all the trees we then retold the story of Christmas, everyone got involved. It was a lot of fun. We had a very festive time at our Christmas Lunch. The turkey and samosas were delicious and the dessert was a winner. We sang along to Christmas songs and looked really good in out Santa hats. We have been working hard this term and having lots of fun. It is getting closer to Christmas and to the end of term so we have been doing lots of craft activities to decorate the classrooms. We have been busy getting ready for Christmas. We have been baking some biscuits for our Christmas party! We decided to try a new recipe - it is a vegan recipe so everyone is able to take part in making and eating the biscuits. We needed to do lots of measuring to get the correct amount of ingredients, then we did lots of mixing, luckily there are a lot of us so we could share all the hard work. We can't wait to try our delicious cookies tomorrow! We have all had a great day celebrating Christmas together. We have shared lots of party food, including the biscuits that we made yesterday. The biscuits didn't quite come out as well as we hoped - they were as flat as a pancake. But we all took a risk and tasted them and they did taste good. We enjoyed taking turns and competing in the party games. Musical statues was definitely our favourite! The disco was amazing, but very tiring. We did lots of dancing and lots of jumping and we were very sad to leave. A Special Visitor	969	ENGLISH	1
In the 1870s, poor families had to cope with increased competition from manufacturers overseas. They had to learn to make clothes in bulk. Indulging children is a relatively modern concept. In 1870s England, children were needed to work from sun up to sun down. A global financial crisis, coupled with a devastating potato famine forced many Irish people to emigrate to England in the 1870s, where they were treated appallingly. In the slums of London, people needed to 'pad out' their food with chalk and sand to make it last. But food wasn't the only hardship. There was very little sympathy for poor families in 1870s London. If you fell behind, you were either judged as 'deserving' or 'undeserving' of welfare support. This feature is only available for subscribers. Please contact your EnhanceTV administrator or email firstname.lastname@example.org	<urn:uuid:54d660ce-3363-4c4a-a162-41e3fbbb4c1b>	CC-MAIN-2020-05	https://www.enhancetv.com.au/browse/related/michael-mosley-queen-victoria-s-slum-child-labour-/37423/clips	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251796127.92/warc/CC-MAIN-20200129102701-20200129132701-00532.warc.gz	en	0.982517	188	3.3125	3	[ 0.32426878809928894, -0.06528521329164505, 0.32726436853408813, -0.2780057489871979, 0.26096704602241516, 0.04814097285270691, -0.28860414028167725, -0.22722814977169037, -0.19490261375904083, -0.08359064906835556, 0.16647601127624512, -0.6161260008811951, 0.054516930133104324, 0.562601983...	1	In the 1870s, poor families had to cope with increased competition from manufacturers overseas. They had to learn to make clothes in bulk. Indulging children is a relatively modern concept. In 1870s England, children were needed to work from sun up to sun down. A global financial crisis, coupled with a devastating potato famine forced many Irish people to emigrate to England in the 1870s, where they were treated appallingly. In the slums of London, people needed to 'pad out' their food with chalk and sand to make it last. But food wasn't the only hardship. There was very little sympathy for poor families in 1870s London. If you fell behind, you were either judged as 'deserving' or 'undeserving' of welfare support. This feature is only available for subscribers. Please contact your EnhanceTV administrator or email firstname.lastname@example.org	194	ENGLISH	1
The Ottoman–German Alliance was an alliance between the German Empire and the Ottoman Empire that was ratified on August 2, 1914, shortly following the outbreak of World War I. The alliance was created as part of a joint-cooperative effort that would strengthen and modernize the failing Ottoman military, as well as provide Germany safe passage into neighbouring British colonies. On the eve of the First World War, the Ottoman Empire was in ruinous shape. As a result of successive wars fought in this period, territories were lost, the economy was in shambles and people were demoralized and tired. What the Empire needed was time to recover and to carry out reforms; however, there was no time, because the world was sliding into war and the Ottoman Empire was highly unlikely to manage to remain outside the coming conflict. Since staying neutral and focusing on recovery did not appear to be possible, the Empire had to ally with one or the other camp, because, after the Italo-Turkish War and Balkan Wars, it was completely out of resources. There were not adequate quantities of weaponry and machinery left; and neither did the Empire have the financial means to purchase new ones. The only option for the Sublime Porte was to establish an alliance with a European power; and at first it did not really matter which one that would be. As Talat Paşa, the Minister of Interior, wrote in his memoirs: “Turkey needed to join one of the country groups so that it could organize its domestic administration, strengthen and maintain its commerce and industry, expand its railroads, in short to survive and to preserve its existence.” Most European powers were not interested in joining an alliance with the ailing Ottoman Empire. Already at the beginning of the Turco-Italian War in Northern Africa, the Grand Vizier Sait Halim Paşa had expressed the government’s desire, and the Turkish ambassadors were asked to find out whether the European capitals would be interested. Only Russia seemed to have an interest – however, under conditions that would have amounted a Russian protectorate on the Ottoman lands. It was impossible to reconcile an alliance with the French: as France’s main ally was Russia, the long-time enemy of the Ottoman Empire since the War of 1828. Great Britain declined an Ottoman request. The Ottoman Sultan Mehmed V specifically wanted the Empire to remain a non-belligerent nation. However pressure from some of Mehmed’s senior advisors led the Empire to align with the Central Powers. Whilst Great Britain was unenthusiastic about aligning with the Ottoman Empire, Germany was enthusiastic. Germany needed the Ottoman Empire on its side. The Orient Express had run directly to Constantinople since 1889, and prior to the First World War the Sultan had consented to a plan to extend it through Anatolia to Baghdad under German auspices. This would strengthen the Ottoman Empire's link with industrialized Europe, while also giving Germany easier access to its African colonies and to trade markets in India. To keep the Ottoman Empire from joining the Triple Entente, Germany encouraged Romania and Bulgaria to enter the Central Powers. A secret treaty was concluded between the Ottoman Empire and the German Empire on August 2, 1914. The Ottoman Empire was to enter the war on the side of the Central Powers one day after the German Empire declared war on Russia. The alliance was ratified on 2 August by many high-ranking Ottoman officials, including Grand Vizier Said Halim Pasha, the Minister of War Enver Pasha, the Interior Minister Talat Pasha, and Head of Parliament Halil Bey. However, there was no signature from the House of Osman as the Sultan Mehmed V did not sign it. According to the Constitution, the Sultan was the Commander-in-Chief of the Army, and this made the legitimacy of the Alliance questionable. This meant that the army was not able to fight on behalf of the Sultan. The Sultan himself had wanted the Empire to remain neutral and avoid further conflict so shortly after a series of catastrophic wars (the Italo-Turkish War followed by the Balkan Wars) that had already cost the Empire much of its territory. He did not wish to command a war himself and as such left the Cabinet to do much of his bidding. The third member of the cabinet of the Three Pashas Djemal Pasha also did not sign the treaty as he had tried to form an alliance with France. Not all parts of the Ottoman government accepted the Alliance.Austria-Hungary adhered to the Ottoman–German treaty on 5 August. The Ottoman Empire did not enter the war until the Ottoman Navy bombarded Russian ports on the 29 October 1914.	<urn:uuid:f648a08e-c0ba-44ef-9014-95a14d992d8b>	CC-MAIN-2020-05	http://everything.explained.today/Ottoman%E2%80%93German_alliance/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251796127.92/warc/CC-MAIN-20200129102701-20200129132701-00169.warc.gz	en	0.982224	953	4.0625	4	[ -0.3131612539291382, 0.1027291938662529, 0.09927178919315338, 0.007966706529259682, -0.19195076823234558, -0.30870527029037476, -0.11107948422431946, 0.20865580439567566, 0.08274509012699127, -0.40304243564605713, 0.1034427061676979, -0.7662092447280884, 0.06250778585672379, 0.428295075893...	1	The Ottoman–German Alliance was an alliance between the German Empire and the Ottoman Empire that was ratified on August 2, 1914, shortly following the outbreak of World War I. The alliance was created as part of a joint-cooperative effort that would strengthen and modernize the failing Ottoman military, as well as provide Germany safe passage into neighbouring British colonies. On the eve of the First World War, the Ottoman Empire was in ruinous shape. As a result of successive wars fought in this period, territories were lost, the economy was in shambles and people were demoralized and tired. What the Empire needed was time to recover and to carry out reforms; however, there was no time, because the world was sliding into war and the Ottoman Empire was highly unlikely to manage to remain outside the coming conflict. Since staying neutral and focusing on recovery did not appear to be possible, the Empire had to ally with one or the other camp, because, after the Italo-Turkish War and Balkan Wars, it was completely out of resources. There were not adequate quantities of weaponry and machinery left; and neither did the Empire have the financial means to purchase new ones. The only option for the Sublime Porte was to establish an alliance with a European power; and at first it did not really matter which one that would be. As Talat Paşa, the Minister of Interior, wrote in his memoirs: “Turkey needed to join one of the country groups so that it could organize its domestic administration, strengthen and maintain its commerce and industry, expand its railroads, in short to survive and to preserve its existence.” Most European powers were not interested in joining an alliance with the ailing Ottoman Empire. Already at the beginning of the Turco-Italian War in Northern Africa, the Grand Vizier Sait Halim Paşa had expressed the government’s desire, and the Turkish ambassadors were asked to find out whether the European capitals would be interested. Only Russia seemed to have an interest – however, under conditions that would have amounted a Russian protectorate on the Ottoman lands. It was impossible to reconcile an alliance with the French: as France’s main ally was Russia, the long-time enemy of the Ottoman Empire since the War of 1828. Great Britain declined an Ottoman request. The Ottoman Sultan Mehmed V specifically wanted the Empire to remain a non-belligerent nation. However pressure from some of Mehmed’s senior advisors led the Empire to align with the Central Powers. Whilst Great Britain was unenthusiastic about aligning with the Ottoman Empire, Germany was enthusiastic. Germany needed the Ottoman Empire on its side. The Orient Express had run directly to Constantinople since 1889, and prior to the First World War the Sultan had consented to a plan to extend it through Anatolia to Baghdad under German auspices. This would strengthen the Ottoman Empire's link with industrialized Europe, while also giving Germany easier access to its African colonies and to trade markets in India. To keep the Ottoman Empire from joining the Triple Entente, Germany encouraged Romania and Bulgaria to enter the Central Powers. A secret treaty was concluded between the Ottoman Empire and the German Empire on August 2, 1914. The Ottoman Empire was to enter the war on the side of the Central Powers one day after the German Empire declared war on Russia. The alliance was ratified on 2 August by many high-ranking Ottoman officials, including Grand Vizier Said Halim Pasha, the Minister of War Enver Pasha, the Interior Minister Talat Pasha, and Head of Parliament Halil Bey. However, there was no signature from the House of Osman as the Sultan Mehmed V did not sign it. According to the Constitution, the Sultan was the Commander-in-Chief of the Army, and this made the legitimacy of the Alliance questionable. This meant that the army was not able to fight on behalf of the Sultan. The Sultan himself had wanted the Empire to remain neutral and avoid further conflict so shortly after a series of catastrophic wars (the Italo-Turkish War followed by the Balkan Wars) that had already cost the Empire much of its territory. He did not wish to command a war himself and as such left the Cabinet to do much of his bidding. The third member of the cabinet of the Three Pashas Djemal Pasha also did not sign the treaty as he had tried to form an alliance with France. Not all parts of the Ottoman government accepted the Alliance.Austria-Hungary adhered to the Ottoman–German treaty on 5 August. The Ottoman Empire did not enter the war until the Ottoman Navy bombarded Russian ports on the 29 October 1914.	961	ENGLISH	1
The Failure of Communism in Eastern Europe Communism in the Eastern Europe was a tragedy. It did do well in the Eastern Europe for quite a while; however, it doomed to failure. Communism was condemned due to lack of support from other nations, condemned due to the lack of efficient solution to the economical failure, and condemned due to the reformation of Gorbachev. Communism in Eastern Europe was only a theory that did not work in reality. Originally, Karl Marx invented the theory of Communism. According to the Columbia Encyclopedia, Communism is applied to the movement that aims to overthrow the capitalist order by revolutionary means and to establish a classless society in which all goods will be socially owned. Marx's idea of communism was to create a state that was ruled by workers. Marx thought that under the Tsar, the government would eventually spoil the workers, and revolution would take place soon or later. This would lead to the birth of Communism. Ideally, the society provided equal sharing of work, according to ability, and all benefits, according to need. Coercive government would be unnecessary and therefore the society was ruled without ruler. The private property was abolished. However, Lenin and Stalin modified the theory of Communism, which altered the actually meaning of the theory. This modification led to the collapse of Communism. The reformation of Gorbachev was an excellent example to prove this. Under the rule of Lenin, he claimed that there could be only one party, which was the Communist party, ran the government. Opposition parties were abolished. This was different from Marx's originally intention to have a state rule without ruler. Dictatorship might be established. The Communist parties had the total power. People were not allowed to criticize the government publicly, and freedom of speech was being striped. Censorship and propaganda was flourished among the society. There was no allo…	<urn:uuid:4c9c7b47-1805-44e4-8ca9-07dcd39f8bc5>	CC-MAIN-2020-05	https://gemmarketingsolutions.com/the-failure-of-communism-in-eastern-europe/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250601040.47/warc/CC-MAIN-20200120224950-20200121013950-00425.warc.gz	en	0.985897	376	3.484375	3	[ -0.4932900667190552, 0.04127243533730507, 0.0365205816924572, 0.2535330057144165, -0.0620906800031662, 0.09451151639223099, -0.07924945652484894, 0.2595280706882477, -0.15721385180950165, 0.42843326926231384, 0.21927711367607117, 0.015480677597224712, 0.26409733295440674, 0.050938695669174...	1	The Failure of Communism in Eastern Europe Communism in the Eastern Europe was a tragedy. It did do well in the Eastern Europe for quite a while; however, it doomed to failure. Communism was condemned due to lack of support from other nations, condemned due to the lack of efficient solution to the economical failure, and condemned due to the reformation of Gorbachev. Communism in Eastern Europe was only a theory that did not work in reality. Originally, Karl Marx invented the theory of Communism. According to the Columbia Encyclopedia, Communism is applied to the movement that aims to overthrow the capitalist order by revolutionary means and to establish a classless society in which all goods will be socially owned. Marx's idea of communism was to create a state that was ruled by workers. Marx thought that under the Tsar, the government would eventually spoil the workers, and revolution would take place soon or later. This would lead to the birth of Communism. Ideally, the society provided equal sharing of work, according to ability, and all benefits, according to need. Coercive government would be unnecessary and therefore the society was ruled without ruler. The private property was abolished. However, Lenin and Stalin modified the theory of Communism, which altered the actually meaning of the theory. This modification led to the collapse of Communism. The reformation of Gorbachev was an excellent example to prove this. Under the rule of Lenin, he claimed that there could be only one party, which was the Communist party, ran the government. Opposition parties were abolished. This was different from Marx's originally intention to have a state rule without ruler. Dictatorship might be established. The Communist parties had the total power. People were not allowed to criticize the government publicly, and freedom of speech was being striped. Censorship and propaganda was flourished among the society. There was no allo…	384	ENGLISH	1
Paper type: Essay Pages: 7 (1530 words) “Pride cometh before a fall” according to the well-known biblical adage and the two characters about to be discussed each has pride powerful enough to have blurred their judgment. Therefore, excessive pride has caused irreparable damage, thus the fall, in each of the two title characters. The fall may have come in different forms but the emphasis is on isolation in both cases. In Nathaniel Hawthorne’s “Young Goodman Brown”, the main character becomes isolated from his neighbors because of his pride. His suspiciousness of everyone else has led to his downfall. Meanwhile, in William Shakespeare’s “Othello” the main character’s pride is linked to his insecurities. Othello’s noble self-pride is sometimes extreme that he believes Iago’s whispers about infidelity on his wife Desdemona’s part. The imagined infidelity is hurtful, isolating Othello from Desdemona. At the same time, it confirms Othello’s belief that people consider him inferior and that nobody can truly love a Moor as black as he. Even other people such as the villain Iago, believes that: “I say, put money in thy purse. It cannot be that Desdemona should long continue her love to the Moor– put money in thy purse” (1. 3. 342-344). Excessive pride can sometimes make a person feel superior to and patronizing towards others. Goodman Brown believes that he is chaste and good compared to his fellowmen because of what he believes he has witnessed. Because of this vision of himself being separate from the others’ downfall, he regards others with distrust and disdain. After all, other people are sinners in his eyes. “A stern, a sad, a darkly meditative, a distrustful, if not a desperate man did he become from the night of that fearful dream. On the Sabbath day, when the congregation was singing a holy psalm, he could not listen because an anthem of sin rushed loudly upon his ear and drowned all the blessed strain (Hawthorne). It can be said, on the other hand, that in the case of Goodman Brown pride has been mixed with paranoia and hallucination that may have resulted from consorting with the Devil. Nevertheless, in consorting with the Devil, Goodman Brown has already demonstrated pride. He thinks that he can cross towards the dark side and come back into the light anytime. In dealing with the Devil, he has rejected God and “Faith” in both its meanings: his wife and his faith in God. Moreover, Goodman Brown must have thought of himself as special in order for him to think that when he has sinned, the reasons and consequences for him are different from those placed upon the others whom he has learned to be suspicious of. Being proud of oneself can sometimes be noble and right. However, this same pride can be twisted into something that dwells merely on self-preservation and suspicion. Hatred, suspicion and a diffident belief that nobody can truly love a Moor have resulted into Othello’s self-destruction and his desire to destroy the one he believes do not really reciprocate his love. The loving words turn into calculating plans for murder, all because of the word of one person: “Ay let her rot, and perish, and be calm to-night; for she shall not live. No, my heart is turn’d to stone” (4. 1. 178). He also displays pride by immediately accepting his rushed judgment. It seems to be an example of excessive pride for Othello to believe himself to be such a good judge of character that there is no need to investigate into the veracity of the accusation. This fast judgment may also have sprung from Othello’s self-esteem. If there were mere suspicions before then Iago’s accusation has actually become the validation that Othello needs in order to boost his self-esteem. He has find a companion whom he thought to be trustworthy because this other person is not afraid to tell him things that some people may be afraid to speak of with him because of his high position. Othello may have believed that others are just afraid to offend him by not revealing to him that he is difficult to love. Then, here is Iago who talks about his wife’s treachery. Though he initially seeks evidence that will prove his wife’s adulterous liaison, when presented the alleged evidence from the very same accuser his mind has become readily made up. Since the presence of excessive pride in Hawthorne’s “Young Goodman Brown” has been established, it is the time to look at the fall, or the ultimate result of pride in the life of the main character. It must be recalled that his first move is to leave his wife Faith as well as his faith in God the night he decides to take a walk in the woods. “As nearly as could be discerned, the second traveler was about fifty years old, apparently in the same rank of life as Goodman Brown, and bearing a considerable resemblance to him, though perhaps more in expression than features” (Hawthorne). This resemblance may be a sign that deep within Goodman Brown’s pious surface, there is a person who longs to venture into the dark side. It can also mean that the Devil is flattering him in order for him to succumb further into temptation. And so he does, but not in a way that is clear to him. He thinks that he has escaped evil because the Devil has let him see evil everywhere and in everyone, and he has not, from what he can remember, joined their “coven”. …elders of the church have whispered wanton words to the young maids of their households; how many a woman, eager for widows’ weeds, has given her husband a drink at bedtime and let him sleep his last sleep in her bosom; how beardless youths have made haste to inherit their fathers’ wealth; and how fair damsels… have dug little graves in the garden, and bidden me, the sole guest to an infant’s funeral” (Hawthorne). Goodman Brown has no idea that the Devil has polluted his thoughts and has destroyed his faith by giving him a corrupted view of the world. He can no longer see goodness in any person and has thus lost contact with everyone else. Goodman Brown perceives even the most devout actions as mere pretense and at worse, blasphemy, performed in order to mask sin and evil. Because of this distress, he even doubts his own memories from the forest. However, unlike Kaye in the Snow Queen who in the end loses the splinter from his eye, the perception of evil has become too strong for Goodman Brown that it has affected his relationships with everyone. When he finally dies, “they carved no hopeful verse upon his tombstone, for his dying hour was gloom” (Hawthorne). For Othello, his fall is more tragic. It is quite unlike the quiet destruction of Goodman Brown’s soul. Because of excessive pride, the Moor has murdered his own wife. Instead of humbling himself and not minding the possibility of being a laughingstock and a cuckold, he should have confronted his wife directly about the matter and believed what she has to say. The marriage can still be saved but his wounded ego cannot. It is this ego’s demands that he has listened to along with the slanderous lies uttered by Iago, who only seeks to destroy Othello for promoting someone else not him. Meanwhile, Othello does not know that his anger and murderous energy have been directed wrongfully. If only he has known that it is Iago who is a villainous, two-faced liar. If only he has realized this and the fact that his wife is innocent early enough to save both him and his wife from the tragedy that ultimately strikes them. It is too late when he finally confronts Cassio, his wife’s suspected lover: “O the pernicious caitiff! How came you, Cassio, by that handkerchief that was my wife’s” (5. 2. 323-324)? The man in question has finally had the chance to explain why such evidence exists in his hands. Finally, Othello discovers his folly and how he “threw a pearl away richer than all his tribe” (5. 2. 352). The Moor realizes that he has thrown away a woman who loves him truly, but whose love he is suspicious of and is therefore not worthy of. In the two texts, excessive pride is shown to be an evil in itself. Before Goodman Brown has taken a walk with the Devil he must have been a proud man already. This is the weakness that the Devil is able to identify and play with. This ends up into a lonely life and death for the title character. In Shakespeare’s “Othello”, excessive pride prevents the main character from thinking clearly, exploring the situation and saving his and Desdemona’s life from the violent end they have suffered. If the moral of “Young Goodman Brown” is to see your own faults and weaknesses before condemning others’, “Othello” reminds the readers of the value of setting aside the ego in order to make the right decisions. Moreover, if Goodman Brown and Othello have not isolated themselves from others, they may have seen the truth and see through the lies. Cite this page Blinded by Pride: A Study of Othello and Young Goodman Brown. (2016, Nov 08). Retrieved from https://studymoose.com/blinded-by-pride-a-study-of-othello-and-young-goodman-brown-essay	<urn:uuid:384bc3eb-6f12-405a-a51e-d78badb6ca10>	CC-MAIN-2020-05	https://studymoose.com/blinded-by-pride-a-study-of-othello-and-young-goodman-brown-essay	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594391.21/warc/CC-MAIN-20200119093733-20200119121733-00257.warc.gz	en	0.981866	2,078	3.453125	3	[ -0.2321237325668335, 0.15016275644302368, 0.008251077495515347, 0.10678945481777191, -0.36365729570388794, 0.20321263372898102, 0.5205264687538147, 0.1601233035326004, 0.2918667793273926, -0.4502086043357849, 0.025160416960716248, -0.10775759816169739, 0.3223523199558258, -0.13183911144733...	1	Paper type: Essay Pages: 7 (1530 words) “Pride cometh before a fall” according to the well-known biblical adage and the two characters about to be discussed each has pride powerful enough to have blurred their judgment. Therefore, excessive pride has caused irreparable damage, thus the fall, in each of the two title characters. The fall may have come in different forms but the emphasis is on isolation in both cases. In Nathaniel Hawthorne’s “Young Goodman Brown”, the main character becomes isolated from his neighbors because of his pride. His suspiciousness of everyone else has led to his downfall. Meanwhile, in William Shakespeare’s “Othello” the main character’s pride is linked to his insecurities. Othello’s noble self-pride is sometimes extreme that he believes Iago’s whispers about infidelity on his wife Desdemona’s part. The imagined infidelity is hurtful, isolating Othello from Desdemona. At the same time, it confirms Othello’s belief that people consider him inferior and that nobody can truly love a Moor as black as he. Even other people such as the villain Iago, believes that: “I say, put money in thy purse. It cannot be that Desdemona should long continue her love to the Moor– put money in thy purse” (1. 3. 342-344). Excessive pride can sometimes make a person feel superior to and patronizing towards others. Goodman Brown believes that he is chaste and good compared to his fellowmen because of what he believes he has witnessed. Because of this vision of himself being separate from the others’ downfall, he regards others with distrust and disdain. After all, other people are sinners in his eyes. “A stern, a sad, a darkly meditative, a distrustful, if not a desperate man did he become from the night of that fearful dream. On the Sabbath day, when the congregation was singing a holy psalm, he could not listen because an anthem of sin rushed loudly upon his ear and drowned all the blessed strain (Hawthorne). It can be said, on the other hand, that in the case of Goodman Brown pride has been mixed with paranoia and hallucination that may have resulted from consorting with the Devil. Nevertheless, in consorting with the Devil, Goodman Brown has already demonstrated pride. He thinks that he can cross towards the dark side and come back into the light anytime. In dealing with the Devil, he has rejected God and “Faith” in both its meanings: his wife and his faith in God. Moreover, Goodman Brown must have thought of himself as special in order for him to think that when he has sinned, the reasons and consequences for him are different from those placed upon the others whom he has learned to be suspicious of. Being proud of oneself can sometimes be noble and right. However, this same pride can be twisted into something that dwells merely on self-preservation and suspicion. Hatred, suspicion and a diffident belief that nobody can truly love a Moor have resulted into Othello’s self-destruction and his desire to destroy the one he believes do not really reciprocate his love. The loving words turn into calculating plans for murder, all because of the word of one person: “Ay let her rot, and perish, and be calm to-night; for she shall not live. No, my heart is turn’d to stone” (4. 1. 178). He also displays pride by immediately accepting his rushed judgment. It seems to be an example of excessive pride for Othello to believe himself to be such a good judge of character that there is no need to investigate into the veracity of the accusation. This fast judgment may also have sprung from Othello’s self-esteem. If there were mere suspicions before then Iago’s accusation has actually become the validation that Othello needs in order to boost his self-esteem. He has find a companion whom he thought to be trustworthy because this other person is not afraid to tell him things that some people may be afraid to speak of with him because of his high position. Othello may have believed that others are just afraid to offend him by not revealing to him that he is difficult to love. Then, here is Iago who talks about his wife’s treachery. Though he initially seeks evidence that will prove his wife’s adulterous liaison, when presented the alleged evidence from the very same accuser his mind has become readily made up. Since the presence of excessive pride in Hawthorne’s “Young Goodman Brown” has been established, it is the time to look at the fall, or the ultimate result of pride in the life of the main character. It must be recalled that his first move is to leave his wife Faith as well as his faith in God the night he decides to take a walk in the woods. “As nearly as could be discerned, the second traveler was about fifty years old, apparently in the same rank of life as Goodman Brown, and bearing a considerable resemblance to him, though perhaps more in expression than features” (Hawthorne). This resemblance may be a sign that deep within Goodman Brown’s pious surface, there is a person who longs to venture into the dark side. It can also mean that the Devil is flattering him in order for him to succumb further into temptation. And so he does, but not in a way that is clear to him. He thinks that he has escaped evil because the Devil has let him see evil everywhere and in everyone, and he has not, from what he can remember, joined their “coven”. …elders of the church have whispered wanton words to the young maids of their households; how many a woman, eager for widows’ weeds, has given her husband a drink at bedtime and let him sleep his last sleep in her bosom; how beardless youths have made haste to inherit their fathers’ wealth; and how fair damsels… have dug little graves in the garden, and bidden me, the sole guest to an infant’s funeral” (Hawthorne). Goodman Brown has no idea that the Devil has polluted his thoughts and has destroyed his faith by giving him a corrupted view of the world. He can no longer see goodness in any person and has thus lost contact with everyone else. Goodman Brown perceives even the most devout actions as mere pretense and at worse, blasphemy, performed in order to mask sin and evil. Because of this distress, he even doubts his own memories from the forest. However, unlike Kaye in the Snow Queen who in the end loses the splinter from his eye, the perception of evil has become too strong for Goodman Brown that it has affected his relationships with everyone. When he finally dies, “they carved no hopeful verse upon his tombstone, for his dying hour was gloom” (Hawthorne). For Othello, his fall is more tragic. It is quite unlike the quiet destruction of Goodman Brown’s soul. Because of excessive pride, the Moor has murdered his own wife. Instead of humbling himself and not minding the possibility of being a laughingstock and a cuckold, he should have confronted his wife directly about the matter and believed what she has to say. The marriage can still be saved but his wounded ego cannot. It is this ego’s demands that he has listened to along with the slanderous lies uttered by Iago, who only seeks to destroy Othello for promoting someone else not him. Meanwhile, Othello does not know that his anger and murderous energy have been directed wrongfully. If only he has known that it is Iago who is a villainous, two-faced liar. If only he has realized this and the fact that his wife is innocent early enough to save both him and his wife from the tragedy that ultimately strikes them. It is too late when he finally confronts Cassio, his wife’s suspected lover: “O the pernicious caitiff! How came you, Cassio, by that handkerchief that was my wife’s” (5. 2. 323-324)? The man in question has finally had the chance to explain why such evidence exists in his hands. Finally, Othello discovers his folly and how he “threw a pearl away richer than all his tribe” (5. 2. 352). The Moor realizes that he has thrown away a woman who loves him truly, but whose love he is suspicious of and is therefore not worthy of. In the two texts, excessive pride is shown to be an evil in itself. Before Goodman Brown has taken a walk with the Devil he must have been a proud man already. This is the weakness that the Devil is able to identify and play with. This ends up into a lonely life and death for the title character. In Shakespeare’s “Othello”, excessive pride prevents the main character from thinking clearly, exploring the situation and saving his and Desdemona’s life from the violent end they have suffered. If the moral of “Young Goodman Brown” is to see your own faults and weaknesses before condemning others’, “Othello” reminds the readers of the value of setting aside the ego in order to make the right decisions. Moreover, if Goodman Brown and Othello have not isolated themselves from others, they may have seen the truth and see through the lies. Cite this page Blinded by Pride: A Study of Othello and Young Goodman Brown. (2016, Nov 08). Retrieved from https://studymoose.com/blinded-by-pride-a-study-of-othello-and-young-goodman-brown-essay	1,995	ENGLISH	1
View This Storyboard as a Slide Show! Create your own! Copy this storyboard Like What You See? This storyboard was created with We are stronger together! Genghis Khan kills his brother to become the leader of the Mongols. He Is crowned as the new ruler of the Mongols. Time to get revenge! Genghis Khan unites all the Mongol tribes, saying that they are stronger together. This was a very smart idea, as they go on to do great things. Together, the Mongols go on to conquer a bunch of places, and they become one of the most powerful empires in the world. They would kill everyone from kids to adults. Genghis Khan and his army go and get revenge on the tribe that killed his father. It was a success, and they killed the tribe and got revenge. By now, the Mongols had control of almost all of Asia,and were more powerful then ever. They would kill any tribe that was in their way, and would destroy cities. Genghis Khan dies from natural causes. He is buried near the top of a mountain by a river so no one can find him and disturb his grave. Over 12 Million Create My First Storyboard	<urn:uuid:59663eb4-0adf-43d1-8e1b-c6fa6cebfc84>	CC-MAIN-2020-05	https://www.storyboardthat.com/storyboards/151cb7df/genghis-khan	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250604849.31/warc/CC-MAIN-20200121162615-20200121191615-00212.warc.gz	en	0.982159	260	3.28125	3	[ -0.38353052735328674, 0.24642951786518097, 0.26671868562698364, 0.04087133705615997, -0.7018987536430359, -0.14872512221336365, 0.2972339689731598, 0.21183288097381592, -0.016407130286097527, 0.06709153950214386, 0.10431916266679764, -0.3044048249721527, 0.5338428616523743, 0.0257136709988...	1	View This Storyboard as a Slide Show! Create your own! Copy this storyboard Like What You See? This storyboard was created with We are stronger together! Genghis Khan kills his brother to become the leader of the Mongols. He Is crowned as the new ruler of the Mongols. Time to get revenge! Genghis Khan unites all the Mongol tribes, saying that they are stronger together. This was a very smart idea, as they go on to do great things. Together, the Mongols go on to conquer a bunch of places, and they become one of the most powerful empires in the world. They would kill everyone from kids to adults. Genghis Khan and his army go and get revenge on the tribe that killed his father. It was a success, and they killed the tribe and got revenge. By now, the Mongols had control of almost all of Asia,and were more powerful then ever. They would kill any tribe that was in their way, and would destroy cities. Genghis Khan dies from natural causes. He is buried near the top of a mountain by a river so no one can find him and disturb his grave. Over 12 Million Create My First Storyboard	250	ENGLISH	1
On August 3, 1857, Frederick Douglass delivered a “West India Emancipation” speech at Canandaigua, New York, on the twenty-third anniversary of the event. Most of the address was a history of British efforts toward emancipation as well as a reminder of the crucial role of the West Indian slaves in that own freedom struggle. However shortly after he began Douglass sounded a foretelling of the coming Civil War when he uttered two paragraphs that became the most quoted sentences of all of his public orations. They began with the words, “If there is no struggle, there is no progress.” The entire speech appears below. The general sentiment of mankind is that a man who will not fight for himself, when he has the means of doing so, is not worth being fought for by others, and this sentiment is just. For a man who does not value freedom for himself will never value it for others, or put himself to any inconvenience to gain it for others. Such a man, the world says, may lie down until he has sense enough to stand up. It is useless and cruel to put a man on his legs, if the next moment his head is to be brought against a curbstone. A man of that type will never lay the world under any obligation to him, but will be a moral pauper, a drag on the wheels of society, and if he too be identified with a peculiar variety of the race he will entail disgrace upon his race as well as upon himself. The world in which we live is very accommodating to all sorts of people. It will cooperate with them in any measure which they propose; it will help those who earnestly help themselves, and will hinder those who hinder themselves. It is very polite, and never offers its services unasked. Its favors to individuals are measured by an unerring principle in this—viz., respect those who respect themselves, and despise those who despise themselves. It is not within the power of unaided human nature to persevere in pitying a people who are insensible to their own wrongs and indifferent to the attainment of their own rights. The poet was as true	<urn:uuid:7b0ab6ab-e7c5-4c9d-bcc3-8d90119840be>	CC-MAIN-2020-05	https://blackfacts.com/fact/1857-frederick-douglass-if-there-is-no-struggle-there-is-no-progress	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250601241.42/warc/CC-MAIN-20200121014531-20200121043531-00223.warc.gz	en	0.983408	448	3.546875	4	[ -0.26241785287857056, 0.4505869746208191, 0.244866281747818, 0.07391797751188278, -0.15987810492515564, 0.24512571096420288, 0.45632705092430115, -0.017983686178922653, -0.11381304264068604, -0.03352942317724228, -0.07528902590274811, -0.11035889387130737, 0.019818803295493126, 0.345636308...	2	On August 3, 1857, Frederick Douglass delivered a “West India Emancipation” speech at Canandaigua, New York, on the twenty-third anniversary of the event. Most of the address was a history of British efforts toward emancipation as well as a reminder of the crucial role of the West Indian slaves in that own freedom struggle. However shortly after he began Douglass sounded a foretelling of the coming Civil War when he uttered two paragraphs that became the most quoted sentences of all of his public orations. They began with the words, “If there is no struggle, there is no progress.” The entire speech appears below. The general sentiment of mankind is that a man who will not fight for himself, when he has the means of doing so, is not worth being fought for by others, and this sentiment is just. For a man who does not value freedom for himself will never value it for others, or put himself to any inconvenience to gain it for others. Such a man, the world says, may lie down until he has sense enough to stand up. It is useless and cruel to put a man on his legs, if the next moment his head is to be brought against a curbstone. A man of that type will never lay the world under any obligation to him, but will be a moral pauper, a drag on the wheels of society, and if he too be identified with a peculiar variety of the race he will entail disgrace upon his race as well as upon himself. The world in which we live is very accommodating to all sorts of people. It will cooperate with them in any measure which they propose; it will help those who earnestly help themselves, and will hinder those who hinder themselves. It is very polite, and never offers its services unasked. Its favors to individuals are measured by an unerring principle in this—viz., respect those who respect themselves, and despise those who despise themselves. It is not within the power of unaided human nature to persevere in pitying a people who are insensible to their own wrongs and indifferent to the attainment of their own rights. The poet was as true	443	ENGLISH	1
Russia entered World War One shortly after it started. Austria- Hungary had given Serbia an ultimatum the small country couldn't possibly accomplish. When Serbia didn't comply with the demands, Austria-Hungary declared war on Serbia. At the time, Russia believed in a principle called Pan-Slavism. This was a form of nationalism in which they believed all Slavic peoples shared a common bond through their nationality. Russia felt a need to defend the smaller country and, in turn, declared war on Austria-Hungary. Russia was one of the allied powers in the war, along with Brittian and France. The country helped to fight against countries aligned with Austria-Hungary. Russia, however, was ill-prepared for war. They lacked the technology of superior countries, such as Germany. Russian soldiers didn't even have enough weaponry to go around. They went into the front in pairs and picked up the weapons of the dead. In total, roughly between 900,000 and 2,500,000 million soldier were killed. Some 4 million Russians were taken in as POWs. The war devastated Russia totally. One deafining blow to Russia's morale was the Battle of Tannenberg. Russia had advanced into Germany's territory in Prussia. The German armies felt very threatended by Russia's advance. Eventually, Germany attacked the Russian army. The fighting went on for four long days. The Russian army was defeated by the mightier German army. The defeat was so horrendous the leader of the Russian Second Army, which had been heavily involved in the fight, shot himself. The German army then proceeded to drive the Russians completely out of Prussia. Russia was also dealing with bad conditions at home. The Russian people were terribly unhappy. They were suffering from the horrible loses of the war. In the midst of the war, unfortunately, Russia also began to feel the effects of famine. Tsar Nicholas II was the ruler in charge of Russia at the time. He made the fatal mistake of appointing himself Commander-in-chief of the army.	<urn:uuid:2e5f0ff8-b986-43b8-8aae-613545b83f77>	CC-MAIN-2020-05	https://www.exampleessays.com/viewpaper/49553.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250613416.54/warc/CC-MAIN-20200123191130-20200123220130-00150.warc.gz	en	0.991009	416	3.921875	4	[ -0.10780465602874756, 0.18129971623420715, 0.061127062886953354, -0.013571380637586117, -0.1487681269645691, 0.04642035812139511, 0.2195921391248703, 0.455089807510376, 0.21538381278514862, -0.0944063663482666, 0.14969930052757263, -0.34763267636299133, 0.1132132038474083, 0.61702531576156...	3	Russia entered World War One shortly after it started. Austria- Hungary had given Serbia an ultimatum the small country couldn't possibly accomplish. When Serbia didn't comply with the demands, Austria-Hungary declared war on Serbia. At the time, Russia believed in a principle called Pan-Slavism. This was a form of nationalism in which they believed all Slavic peoples shared a common bond through their nationality. Russia felt a need to defend the smaller country and, in turn, declared war on Austria-Hungary. Russia was one of the allied powers in the war, along with Brittian and France. The country helped to fight against countries aligned with Austria-Hungary. Russia, however, was ill-prepared for war. They lacked the technology of superior countries, such as Germany. Russian soldiers didn't even have enough weaponry to go around. They went into the front in pairs and picked up the weapons of the dead. In total, roughly between 900,000 and 2,500,000 million soldier were killed. Some 4 million Russians were taken in as POWs. The war devastated Russia totally. One deafining blow to Russia's morale was the Battle of Tannenberg. Russia had advanced into Germany's territory in Prussia. The German armies felt very threatended by Russia's advance. Eventually, Germany attacked the Russian army. The fighting went on for four long days. The Russian army was defeated by the mightier German army. The defeat was so horrendous the leader of the Russian Second Army, which had been heavily involved in the fight, shot himself. The German army then proceeded to drive the Russians completely out of Prussia. Russia was also dealing with bad conditions at home. The Russian people were terribly unhappy. They were suffering from the horrible loses of the war. In the midst of the war, unfortunately, Russia also began to feel the effects of famine. Tsar Nicholas II was the ruler in charge of Russia at the time. He made the fatal mistake of appointing himself Commander-in-chief of the army.	422	ENGLISH	1
Originating from the Latin infinitas which means “unboundedness”, infinity is the concept of endlessness or limitlessness most widely tackled in the fields of mathematics and physics. The very first person known to have written about the concept of infinity was Archimedes, more than 2300 years ago. His writings were found buried under some paintings and prayers which were written on top of his and were only discovered recently thanks to a very powerful scanner that uses hair-thin X-rays (Synchrotron Radiation Lightsource). Up until the discovery of his work, it was widely accepted that Galileo was the first scientist to bounce around the idea in his head. This symbol is sometimes called the Lemniscate. It is a symbol that evolved a little bit from the Etruscan numeral for 1000 which looked like 2 letter Cs facing each other with an “I” in the middle (CIƆ). There is another theory that he actually derived the infinity symbol from omega (ω), the last letter of the Greek alphabet. The Ouroboros symbol which is that of a snake twisted into a horizontal figure 8 and biting its own tail is also said to be a most plausible basis for the infinity symbol because it is a fitting depiction of endlessness.	<urn:uuid:73431b97-d094-4f6f-9487-c1de291e40b0>	CC-MAIN-2020-05	https://simbolicafairtrade.com/sub/eng/product/infinity/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250615407.46/warc/CC-MAIN-20200124040939-20200124065939-00380.warc.gz	en	0.985371	265	3.71875	4	[ -0.39236971735954285, -0.07707235217094421, 0.31790807843208313, 0.08958031237125397, -0.5055510401725769, -0.23527826368808746, 0.28559985756874084, 0.39697396755218506, 0.3617936372756958, -0.12189027667045593, 0.292001336812973, -0.2755794823169708, -0.21454235911369324, 0.1627462804317...	3	Originating from the Latin infinitas which means “unboundedness”, infinity is the concept of endlessness or limitlessness most widely tackled in the fields of mathematics and physics. The very first person known to have written about the concept of infinity was Archimedes, more than 2300 years ago. His writings were found buried under some paintings and prayers which were written on top of his and were only discovered recently thanks to a very powerful scanner that uses hair-thin X-rays (Synchrotron Radiation Lightsource). Up until the discovery of his work, it was widely accepted that Galileo was the first scientist to bounce around the idea in his head. This symbol is sometimes called the Lemniscate. It is a symbol that evolved a little bit from the Etruscan numeral for 1000 which looked like 2 letter Cs facing each other with an “I” in the middle (CIƆ). There is another theory that he actually derived the infinity symbol from omega (ω), the last letter of the Greek alphabet. The Ouroboros symbol which is that of a snake twisted into a horizontal figure 8 and biting its own tail is also said to be a most plausible basis for the infinity symbol because it is a fitting depiction of endlessness.	262	ENGLISH	1
A supply of pure water was essential for the first settlements of people who began to cultivate the land around them. Nomadic hunter-gatherers would have traveled to find water and other needs but, in order to settle, dependable rainfall, a perennial river or spring was necessary for crop irrigation. As settlement and agriculture became more intensive, people began to find ways of controlling their water supply including the diversion of rivers for irrigation and artificial watercourses to channel water into a settlement for drinking and washing. Mohenjo-daro, a town of 40,000, supplied water to its bathrooms and lavatories in 2500 BC. This part of the Indus valley is now desert. By 400AD Rome was supplied with drains, sewers, aqueducts (carrying over a million cubic meters of water per day), fountains and public and private baths. Roman plumbing was put to use throughout the Empire, including the Romanization of existing hot springs, such as at Bath. The Romans favored lead (plumbum in Latin) for water pipes and ducts, for lining cisterns and baths and for roofing. The dangers of lead poisoning from water supply pipes were pointed out by the engineer Vitruvius in the first century, but his advice seems to have been ignored and lead pipes still supply around nine million homes today. Medieval sewerage was, it seems, a simpler affair with many larger houses and castles using a "garderobe" (changing room) built into an external wall, often near a chimney for comfort. These consisted of a bench overhanging the outside face of the wall with a drop to a river, stream or into a pit or barrel, which would have to be cleaned out by relatively well-paid workers. In Britain, as the population increased and centralized into cities, rivers such as the Fleet and the Thames became open sewers. Real change only occurred after outbreaks of typhoid and cholera were linked with polluted water supplies. Plumbing fixtures designed to supply drinking water and carry water-borne wastes within buildings and the first filtration systems were installed. The Public Health Act of 1848 legislated that every house should have a flushing toilet, privy, ash pit or some form of sanitary arrangement. The government also invested five million pounds in sanitary research and engineering and began to build a sound sewer system. These developments made the production of the water closet commercially viable. The first modern flushing toilet was designed by Sir John Harrington in 1589, but only himself and Queen Elizabeth I owned models and Harrington was ridiculed for what was considered an 'absurd device'. In 1778, Joseph Bramah, a London cabinet-maker, patented his hinged valve water closet, which continued to sell until 1890 when the plumber, Thomas Crapper designed a new version. His design perfected the cistern, which discharged a large amount of water at high speed to clear the bowl. It was well-timed with the Metropolitan Water Act of 1872, which guaranteed an adequate supply of piped water to households in London. His 'valveless waste preventer' was also in tune with the Water Act by reducing the amount of water needed for flushing, at a time when there were fears that London's water supply was running out. It was, however, Thomas Twyford who in 1885 provided us with the toilet we know today. He redesigned the water closet from a leaking two-piece wooden and metal device to the one-piece ceramic pedestal closet. In 1888 the first working-class dwellings with purpose-built bathrooms were constructed in Port Sunlight, Cheshire, but some rural areas had to wait until the mid-twentieth century for water supplies and sewage systems. Providing a piped water supply and sewerage system in rural areas was very expensive. Ratepayers often opposed plans when they realized how much it would cost them and some believed the old privies were more sanitary. The development of mains water supplies and sewage systems has improved our quality of life, but we are not so aware of the value of water and this has led to complacency. Increasing population and urbanization is putting greater strain on the finite supply of freshwater, but new solutions are emerging. The installation of simple features such as rainwater tanks or grey-water systems (which divert and store waste-water from sinks and baths) to supply lavatory cisterns will be refined to reduce our consumption of mains water, and this ought to become a major aspect of plumbing in the years to come.	<urn:uuid:f6a61ec6-271d-4a01-8b79-3a019b87accc>	CC-MAIN-2020-05	https://www.aspenplumbingjackson.com/webapp/p/147/historyplumbing	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250611127.53/warc/CC-MAIN-20200123160903-20200123185903-00457.warc.gz	en	0.98065	938	3.921875	4	[ 0.11869869381189346, 0.07702824473381042, 0.4425133168697357, 0.022205259650945663, -0.10390547662973404, -0.5376315116882324, -0.02532818168401718, 0.19654619693756104, -0.13307252526283264, 0.024925051257014275, -0.193448007106781, -0.7235559821128845, 0.06721974909305573, -0.16566261649...	24	A supply of pure water was essential for the first settlements of people who began to cultivate the land around them. Nomadic hunter-gatherers would have traveled to find water and other needs but, in order to settle, dependable rainfall, a perennial river or spring was necessary for crop irrigation. As settlement and agriculture became more intensive, people began to find ways of controlling their water supply including the diversion of rivers for irrigation and artificial watercourses to channel water into a settlement for drinking and washing. Mohenjo-daro, a town of 40,000, supplied water to its bathrooms and lavatories in 2500 BC. This part of the Indus valley is now desert. By 400AD Rome was supplied with drains, sewers, aqueducts (carrying over a million cubic meters of water per day), fountains and public and private baths. Roman plumbing was put to use throughout the Empire, including the Romanization of existing hot springs, such as at Bath. The Romans favored lead (plumbum in Latin) for water pipes and ducts, for lining cisterns and baths and for roofing. The dangers of lead poisoning from water supply pipes were pointed out by the engineer Vitruvius in the first century, but his advice seems to have been ignored and lead pipes still supply around nine million homes today. Medieval sewerage was, it seems, a simpler affair with many larger houses and castles using a "garderobe" (changing room) built into an external wall, often near a chimney for comfort. These consisted of a bench overhanging the outside face of the wall with a drop to a river, stream or into a pit or barrel, which would have to be cleaned out by relatively well-paid workers. In Britain, as the population increased and centralized into cities, rivers such as the Fleet and the Thames became open sewers. Real change only occurred after outbreaks of typhoid and cholera were linked with polluted water supplies. Plumbing fixtures designed to supply drinking water and carry water-borne wastes within buildings and the first filtration systems were installed. The Public Health Act of 1848 legislated that every house should have a flushing toilet, privy, ash pit or some form of sanitary arrangement. The government also invested five million pounds in sanitary research and engineering and began to build a sound sewer system. These developments made the production of the water closet commercially viable. The first modern flushing toilet was designed by Sir John Harrington in 1589, but only himself and Queen Elizabeth I owned models and Harrington was ridiculed for what was considered an 'absurd device'. In 1778, Joseph Bramah, a London cabinet-maker, patented his hinged valve water closet, which continued to sell until 1890 when the plumber, Thomas Crapper designed a new version. His design perfected the cistern, which discharged a large amount of water at high speed to clear the bowl. It was well-timed with the Metropolitan Water Act of 1872, which guaranteed an adequate supply of piped water to households in London. His 'valveless waste preventer' was also in tune with the Water Act by reducing the amount of water needed for flushing, at a time when there were fears that London's water supply was running out. It was, however, Thomas Twyford who in 1885 provided us with the toilet we know today. He redesigned the water closet from a leaking two-piece wooden and metal device to the one-piece ceramic pedestal closet. In 1888 the first working-class dwellings with purpose-built bathrooms were constructed in Port Sunlight, Cheshire, but some rural areas had to wait until the mid-twentieth century for water supplies and sewage systems. Providing a piped water supply and sewerage system in rural areas was very expensive. Ratepayers often opposed plans when they realized how much it would cost them and some believed the old privies were more sanitary. The development of mains water supplies and sewage systems has improved our quality of life, but we are not so aware of the value of water and this has led to complacency. Increasing population and urbanization is putting greater strain on the finite supply of freshwater, but new solutions are emerging. The installation of simple features such as rainwater tanks or grey-water systems (which divert and store waste-water from sinks and baths) to supply lavatory cisterns will be refined to reduce our consumption of mains water, and this ought to become a major aspect of plumbing in the years to come.	939	ENGLISH	1
'You had to be better, faster': Black space pioneers recall racial tensions of Apollo era She was still a teenager when she was hired for NASA's typing pool not long after graduating from high school in 1964. The Palm Bay teen could type quickly. She learned to take shorthand and was willing to do the work it took to become a secretary. But one detail held her back as Dorothy Jacobs — now Dorothy Pratt — considered her professional future. She was black. And on the job as well as in private life, in the heat of race-based unrest in the United States, "being black made a difference" — not a positive one, Pratt said. This, despite the 1964 Civil Rights Act. This, despite a drive by NASA to recruit minorities in an effort to help integrate the South —home to space facilities in Alabama and Texas. And Florida, on Merritt Island, the launch spot which would be renamed Kennedy Space Center for the slain young president who issued the call to land man on the moon by the end of the decade. This, despite the 1961 executive order by President John F. Kennedy requiring federal agencies to hire more minorities. On March 31, 1961, the agency-wide number of black NASA employees at GS-12 and above on the civil service pay scale was 18. GS-12 is the highest grade achievable before the position becomes "career competitive." By Dec. 31, 1961, that number was 32. In a memo dated July 16, 1965 — four years, to the day, preceding the launch of Apollo 11's mission to the moon — a message from NASA's Washington, D.C., administrative offices went out with the subject line "Affirmative Steps to Increase Negro Employment." According to the memo, the percentage of "Negro employment to total employment" had fluctuated between 2.5 percent and 3.0 percent since that 1961 order. Today? As of December 2018, 12 percent of NASA's roughly 17,000 employees were black or African American. At Kennedy Space Center, in 2017, minorities accounted for 27.2 percent of the center's 2,000 civil service employees. In 1983, NASA sent the first African American astronaut, Guion Bluford, into space. More than a dozen others have followed including Winston Scott, a two-time shuttle astronaut and Brevard resident. In 2009, Charles Bolden, a veteran black astronaut, became the NASA administrator during President Barack Obama's term. And the drive for more inclusive job opportunities is still strong, reminiscent of when President Kennedy and Vice President Lyndon B. Johnson moved to recruit minorities in advance of the Apollo program. "This is an agency where we want to make sure that inclusion and diversity continues," said NASA Administrator Jim Bridenstine in May 2018. "As long as I'm at the helm of this agency there will be no discrimination based on race, religion, sexual identity, sexual orientation, ethnicity, national origin, or anything else." But that success stands on the backs of people whose stories often haven't been told and who didn't always find a welcoming reception as they broke into the ranks of space workers. Their experiences are becoming more well-known thanks to books and the2016 film, "Hidden Figures," which told the story of black female mathematicians working at NASA. Those stories are particularly important now on the eve of the 50th anniversary of NASA's most heralded success, landing Neil Armstrong and Buzz Aldrin on the moon in 1969. Pratt recalls an era when NASA's push for equality often rang hollow, even as she and other black employees got the chance to leave far less appealing jobs in pre- and post-Jim Crow Florida. A black employee had "to be better, work faster," and not expect promotions, Pratt said. "You had to be on your best behavior," said the Rockledge resident, who would go from the job-after-job nature of the typing pool to a 30-year career with Lockheed. "Some of the things you'd let pass by and not make trouble, because you didn't want to be blackballed. And no matter how hard you worked, if you were in the typing pool and were a clerk-typist, you would never be a secretary if you were black. People would go on vacation and maternity leave, and you could fill in for them ... but never be hired as a secretary. Even though I took shorthand, which was part of the criteria to be promoted." Richard Paul, a public radio documentary producer, heard stories similar to Pratt's as he and historian Steven Moss researched their 2015 book "We Could Not Fail." In it, the stories of 10 pioneering African American space workers, whose jobs ranged from technician to engineer to astronaut candidate, are full of untold indignities and triumphs. Parts of the book, which started with research Moss did in the 1990s for his master's thesis, turned out to be among the first documentation on the topic of the role NASA and the space program played in promoting civil rights and to spark social change, said Paul. The thesis title: “NASA and Racial Equality in the South, 1961-1968." "So we're talking about the 1950s and early 1960s, and it was 1998 before anyone wrote about this at all," Paul said. "The first place I turned to was NASA alumni organizations ... I was told flat-out, by all the people I found, that there were no black people at NASA. Everybody told me that, in Alabama. Florida. Texas." That wasn't accurate although the numbers were grim: In 1962, agency documents found by Paul show NASA was at the bottom of the list among government agencies for hiring black employees. As of March 31, 1965, the documents reveal, just "2.0 percent of NASA's employees were Negro" — the lowest percentage of any medium-sized federal agency — and "the staff of the President's Committee on Equal Employment Opportunity is understandably concerned." But as his search continued, it led Paul to stories out of Alabama, Texas and Brevard County — those of NASA employees and agency contractors who were among the pioneers of the space program and the civil rights movement. The stories of people who, as Morgan Watson — NASA's first black engineer in Huntsville — said, thought "the entire image of black people in America was riding on us, and we could not fail." "There was a subtext to every story that we were told, which was that these people, these pioneers, made a significant contribution to civil rights just by showing up at work every day," said Paul. "Many said, 'I was the only black person there,' or 'I understood the attitudes people had toward black people in my workplace.' And they all conveyed the idea that they knew if a white man screwed up, it would be, 'Oh, Charley, that's just Charley' — but if they screwed up, the attitude would be, 'Those people just can't handle this kind of work.'" But "those people" could. And they did, though in many cases, their contributions would not be recognized for decades — if at all. In the spotlight: Screenwriter for "Hidden Figures" was "meant" for the job 'Hidden Figures' cast visit: Octavia Spencer, Taraji P. Henson, Janelle Monae, Pharrell at space center The first black man hired as anything other than a janitor at Cape Canaveral, for example, was electronics technician Julius Montgomery, featured in "We Could Not Fail." Montgomery, who earned a bachelor's degree at Tuskegee Institute in Alabama and served in the U.S. Air Force, was hired in 1956 at the Cape's RCA Development Lab. He worked with the "range rats," people who'd go down range when a missile misfired to find out what went wrong, and fix the problem. In a 2015 NPR interview, Montgomery — who still lives in Brevard — shared a memory of his first day on the job. From the transcript: "Nobody was shaking my hand (laughter). I got to the last fellow. And I said, how are you? I'm Julius Montgomery. And, boy, you don't talk to a white man like that. I said, oh, forgive me, oh, great white bastard (laughter). I really did say that. And he laughed. I laughed, and then we shook hands. And so I said, look; I'm part of the educational program to train you guys to act like people (laughter). You've been acting like rednecks all your life, so you need training, retraining (laughter)." Later, Montgomery would be the first black student to enroll at Brevard Engineering College, in a class held at Eau Gallie Junior High. The school district threatened to stop use of the school's classrooms if Montgomery or other black students were allowed to attend classes there. Montgomery withdrew, enrolling again, at what would become Florida Institute of Technology, in 1961. Today, Florida Tech's Julius Montgomery Pioneer Award is presented each year "to a deserving candidate to honor their commitment and contributions to their community. It is also recognition of the pioneering spirit of Julius Montgomery and his contributions to our great university." Pushing for equality Another pioneer in "We Could Not Fail" was Theodis Ray, a Titusville man who worked his way up from laborer and janitor to, at retirement in 2000, union lead in logistics for United Launch Alliance. Ray had worked at the Space Center back in 1963, at 19, as a janitor. He lasted just a few months, before joining the U.S. Marines in 1964. Myrtle Kent Wilcox started a 31-year career with NASA by becoming part of a summer YOC — Youth Opportunity Campaign — in April 1967, shortly after her graduation from all-black Gibson High School in Titusville, An August 1967 edition of "Spaceport News" features a picture of Wilcox and a peer "checking typing schedules" and states that the 19 "disadvantaged or low-skilled" students who were part of YOC were being trained "for useful service in the community and to the Kennedy Space Center." Space race documentary: 'People of Apollo' reveals untold stories of moon landing She recalls eggs being thrown at black residents' houses as the civil rights movement gained strength in Brevard County. And the feeling of frustration upon learning that Kennedy Space Center Federal Credit Union (now Launch Federal Credit Union) had not one black employee, a fact she not only followed up on, but helped work to change. "I wanted to open the door for blacks and we succeeded," Wilcox told FLORIDA TODAY in 2016. Frustrations and commendations Dorothy Pratt, too, was hired through a drive to recruit minorities at Kennedy Space Center. It happened during her senior year at all-black Stone High School in Melbourne. "I was in the right place at the right time," said Pratt, who graduated at 17. "I took second place in speed in typing, and that's how I got on at the space center." For the next few years, she moved from assignment to assignment in the typing pool. It didn't matter that she had further training in community college. It didn't matter that in some cases, she had skills secretaries didn't have. It hurt, too, that having grown up in a family "who spoke quickly," she felt forced to slow her speech for white co-workers. To this day she wonders if that stunted the fluidity of her speech. "I'd open my mouth and say something, and they'd keep saying, 'What did you say?' ... it bothered me, not being able to express myself, and feeling like they made it appear I wasn't smart," she said. She wasn't impressed by some of those who got secretarial jobs, either. "Basically, they were like receptionists," Pratt said. "I found out that some of them hadn't passed tests. And back at that time, a lot of the engineers weren't degreed. They couldn't read or write well sometimes. I made a lot of people look good." She stuck it out, year after year, commendation after commendation, launch after launch. She saved those awards. They still mean something to her. Finally, in 1975, she was offered a secretarial position with Lockheed. She was the first black secretary in the office. Stories carry weight even now As a byproduct of the 50th anniversary of the moon landing, "these stories are getting some measure of public recognition," said "We Could Not Fail" co-author Steven Moss, who teaches at Texas State Technical College. And those stories are important, he added, not only because of the tellers' race, but because of their places among the estimated 400,000 people who had a hand in making the moon landing possible. "It wasn't just because they were African American, but also, they were on the lower end ... these weren't the great figures, the astronauts. The administrators. These weren't the people in the newspaper," Moss said. "People like the guys from Texas Southern, like Theodis Ray and Julius Montgomery, were forgotten men. They did their jobs. They did whatever they needed to do. And they didn't necessarily tell their stories to their children. We were fortunate to find people who were still alive and able to share their stories." Contact Kennerly at 321-242-3692 Support local journalism: Subscribe to FLORIDA TODAY at floridatoday.com/subscribe.	<urn:uuid:49d6f328-02d4-490f-83be-4c8d839b6d76>	CC-MAIN-2020-05	https://www.floridatoday.com/story/tech/science/space/2019/07/05/nasa-black-workers/1580576001/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251773463.72/warc/CC-MAIN-20200128030221-20200128060221-00507.warc.gz	en	0.980252	2,825	3.484375	3	[ -0.32731959223747253, 0.2167724221944809, -0.046760380268096924, -0.04527657479047775, -0.3416212201118469, 0.1945362389087677, -0.05099990963935852, -0.1577502340078354, 0.1706899255514145, -0.12538009881973267, 0.28086790442466736, 0.1692371964454651, -0.23143073916435242, 0.369480460882...	1	'You had to be better, faster': Black space pioneers recall racial tensions of Apollo era She was still a teenager when she was hired for NASA's typing pool not long after graduating from high school in 1964. The Palm Bay teen could type quickly. She learned to take shorthand and was willing to do the work it took to become a secretary. But one detail held her back as Dorothy Jacobs — now Dorothy Pratt — considered her professional future. She was black. And on the job as well as in private life, in the heat of race-based unrest in the United States, "being black made a difference" — not a positive one, Pratt said. This, despite the 1964 Civil Rights Act. This, despite a drive by NASA to recruit minorities in an effort to help integrate the South —home to space facilities in Alabama and Texas. And Florida, on Merritt Island, the launch spot which would be renamed Kennedy Space Center for the slain young president who issued the call to land man on the moon by the end of the decade. This, despite the 1961 executive order by President John F. Kennedy requiring federal agencies to hire more minorities. On March 31, 1961, the agency-wide number of black NASA employees at GS-12 and above on the civil service pay scale was 18. GS-12 is the highest grade achievable before the position becomes "career competitive." By Dec. 31, 1961, that number was 32. In a memo dated July 16, 1965 — four years, to the day, preceding the launch of Apollo 11's mission to the moon — a message from NASA's Washington, D.C., administrative offices went out with the subject line "Affirmative Steps to Increase Negro Employment." According to the memo, the percentage of "Negro employment to total employment" had fluctuated between 2.5 percent and 3.0 percent since that 1961 order. Today? As of December 2018, 12 percent of NASA's roughly 17,000 employees were black or African American. At Kennedy Space Center, in 2017, minorities accounted for 27.2 percent of the center's 2,000 civil service employees. In 1983, NASA sent the first African American astronaut, Guion Bluford, into space. More than a dozen others have followed including Winston Scott, a two-time shuttle astronaut and Brevard resident. In 2009, Charles Bolden, a veteran black astronaut, became the NASA administrator during President Barack Obama's term. And the drive for more inclusive job opportunities is still strong, reminiscent of when President Kennedy and Vice President Lyndon B. Johnson moved to recruit minorities in advance of the Apollo program. "This is an agency where we want to make sure that inclusion and diversity continues," said NASA Administrator Jim Bridenstine in May 2018. "As long as I'm at the helm of this agency there will be no discrimination based on race, religion, sexual identity, sexual orientation, ethnicity, national origin, or anything else." But that success stands on the backs of people whose stories often haven't been told and who didn't always find a welcoming reception as they broke into the ranks of space workers. Their experiences are becoming more well-known thanks to books and the2016 film, "Hidden Figures," which told the story of black female mathematicians working at NASA. Those stories are particularly important now on the eve of the 50th anniversary of NASA's most heralded success, landing Neil Armstrong and Buzz Aldrin on the moon in 1969. Pratt recalls an era when NASA's push for equality often rang hollow, even as she and other black employees got the chance to leave far less appealing jobs in pre- and post-Jim Crow Florida. A black employee had "to be better, work faster," and not expect promotions, Pratt said. "You had to be on your best behavior," said the Rockledge resident, who would go from the job-after-job nature of the typing pool to a 30-year career with Lockheed. "Some of the things you'd let pass by and not make trouble, because you didn't want to be blackballed. And no matter how hard you worked, if you were in the typing pool and were a clerk-typist, you would never be a secretary if you were black. People would go on vacation and maternity leave, and you could fill in for them ... but never be hired as a secretary. Even though I took shorthand, which was part of the criteria to be promoted." Richard Paul, a public radio documentary producer, heard stories similar to Pratt's as he and historian Steven Moss researched their 2015 book "We Could Not Fail." In it, the stories of 10 pioneering African American space workers, whose jobs ranged from technician to engineer to astronaut candidate, are full of untold indignities and triumphs. Parts of the book, which started with research Moss did in the 1990s for his master's thesis, turned out to be among the first documentation on the topic of the role NASA and the space program played in promoting civil rights and to spark social change, said Paul. The thesis title: “NASA and Racial Equality in the South, 1961-1968." "So we're talking about the 1950s and early 1960s, and it was 1998 before anyone wrote about this at all," Paul said. "The first place I turned to was NASA alumni organizations ... I was told flat-out, by all the people I found, that there were no black people at NASA. Everybody told me that, in Alabama. Florida. Texas." That wasn't accurate although the numbers were grim: In 1962, agency documents found by Paul show NASA was at the bottom of the list among government agencies for hiring black employees. As of March 31, 1965, the documents reveal, just "2.0 percent of NASA's employees were Negro" — the lowest percentage of any medium-sized federal agency — and "the staff of the President's Committee on Equal Employment Opportunity is understandably concerned." But as his search continued, it led Paul to stories out of Alabama, Texas and Brevard County — those of NASA employees and agency contractors who were among the pioneers of the space program and the civil rights movement. The stories of people who, as Morgan Watson — NASA's first black engineer in Huntsville — said, thought "the entire image of black people in America was riding on us, and we could not fail." "There was a subtext to every story that we were told, which was that these people, these pioneers, made a significant contribution to civil rights just by showing up at work every day," said Paul. "Many said, 'I was the only black person there,' or 'I understood the attitudes people had toward black people in my workplace.' And they all conveyed the idea that they knew if a white man screwed up, it would be, 'Oh, Charley, that's just Charley' — but if they screwed up, the attitude would be, 'Those people just can't handle this kind of work.'" But "those people" could. And they did, though in many cases, their contributions would not be recognized for decades — if at all. In the spotlight: Screenwriter for "Hidden Figures" was "meant" for the job 'Hidden Figures' cast visit: Octavia Spencer, Taraji P. Henson, Janelle Monae, Pharrell at space center The first black man hired as anything other than a janitor at Cape Canaveral, for example, was electronics technician Julius Montgomery, featured in "We Could Not Fail." Montgomery, who earned a bachelor's degree at Tuskegee Institute in Alabama and served in the U.S. Air Force, was hired in 1956 at the Cape's RCA Development Lab. He worked with the "range rats," people who'd go down range when a missile misfired to find out what went wrong, and fix the problem. In a 2015 NPR interview, Montgomery — who still lives in Brevard — shared a memory of his first day on the job. From the transcript: "Nobody was shaking my hand (laughter). I got to the last fellow. And I said, how are you? I'm Julius Montgomery. And, boy, you don't talk to a white man like that. I said, oh, forgive me, oh, great white bastard (laughter). I really did say that. And he laughed. I laughed, and then we shook hands. And so I said, look; I'm part of the educational program to train you guys to act like people (laughter). You've been acting like rednecks all your life, so you need training, retraining (laughter)." Later, Montgomery would be the first black student to enroll at Brevard Engineering College, in a class held at Eau Gallie Junior High. The school district threatened to stop use of the school's classrooms if Montgomery or other black students were allowed to attend classes there. Montgomery withdrew, enrolling again, at what would become Florida Institute of Technology, in 1961. Today, Florida Tech's Julius Montgomery Pioneer Award is presented each year "to a deserving candidate to honor their commitment and contributions to their community. It is also recognition of the pioneering spirit of Julius Montgomery and his contributions to our great university." Pushing for equality Another pioneer in "We Could Not Fail" was Theodis Ray, a Titusville man who worked his way up from laborer and janitor to, at retirement in 2000, union lead in logistics for United Launch Alliance. Ray had worked at the Space Center back in 1963, at 19, as a janitor. He lasted just a few months, before joining the U.S. Marines in 1964. Myrtle Kent Wilcox started a 31-year career with NASA by becoming part of a summer YOC — Youth Opportunity Campaign — in April 1967, shortly after her graduation from all-black Gibson High School in Titusville, An August 1967 edition of "Spaceport News" features a picture of Wilcox and a peer "checking typing schedules" and states that the 19 "disadvantaged or low-skilled" students who were part of YOC were being trained "for useful service in the community and to the Kennedy Space Center." Space race documentary: 'People of Apollo' reveals untold stories of moon landing She recalls eggs being thrown at black residents' houses as the civil rights movement gained strength in Brevard County. And the feeling of frustration upon learning that Kennedy Space Center Federal Credit Union (now Launch Federal Credit Union) had not one black employee, a fact she not only followed up on, but helped work to change. "I wanted to open the door for blacks and we succeeded," Wilcox told FLORIDA TODAY in 2016. Frustrations and commendations Dorothy Pratt, too, was hired through a drive to recruit minorities at Kennedy Space Center. It happened during her senior year at all-black Stone High School in Melbourne. "I was in the right place at the right time," said Pratt, who graduated at 17. "I took second place in speed in typing, and that's how I got on at the space center." For the next few years, she moved from assignment to assignment in the typing pool. It didn't matter that she had further training in community college. It didn't matter that in some cases, she had skills secretaries didn't have. It hurt, too, that having grown up in a family "who spoke quickly," she felt forced to slow her speech for white co-workers. To this day she wonders if that stunted the fluidity of her speech. "I'd open my mouth and say something, and they'd keep saying, 'What did you say?' ... it bothered me, not being able to express myself, and feeling like they made it appear I wasn't smart," she said. She wasn't impressed by some of those who got secretarial jobs, either. "Basically, they were like receptionists," Pratt said. "I found out that some of them hadn't passed tests. And back at that time, a lot of the engineers weren't degreed. They couldn't read or write well sometimes. I made a lot of people look good." She stuck it out, year after year, commendation after commendation, launch after launch. She saved those awards. They still mean something to her. Finally, in 1975, she was offered a secretarial position with Lockheed. She was the first black secretary in the office. Stories carry weight even now As a byproduct of the 50th anniversary of the moon landing, "these stories are getting some measure of public recognition," said "We Could Not Fail" co-author Steven Moss, who teaches at Texas State Technical College. And those stories are important, he added, not only because of the tellers' race, but because of their places among the estimated 400,000 people who had a hand in making the moon landing possible. "It wasn't just because they were African American, but also, they were on the lower end ... these weren't the great figures, the astronauts. The administrators. These weren't the people in the newspaper," Moss said. "People like the guys from Texas Southern, like Theodis Ray and Julius Montgomery, were forgotten men. They did their jobs. They did whatever they needed to do. And they didn't necessarily tell their stories to their children. We were fortunate to find people who were still alive and able to share their stories." Contact Kennerly at 321-242-3692 Support local journalism: Subscribe to FLORIDA TODAY at floridatoday.com/subscribe.	2,937	ENGLISH	1
Oliver Twist by Charles Dickens is a fictional story based in London during the 1800’s. Oliver Twist, an orphaned child, is forced to live in a workhouse where he is abused, starved, and given away as an apprentice. Eventually Oliver turns to a life on the streets, living with a gang of orphaned children. Charles Dickens depiction of the workhouse conditions is considered very accurate according to historians. The conditions were horrible and unfit for humans. Poor people were not valued and were considered a blight on society. It was morally acceptable to treat them as less than human and to abuse and starve them. Charles Dickens was born in Portsmouth in 1812. His father was imprisoned as a debtor when Dickens was only 12 years old. According to the laws of the time, his brother and mother were forced into the workhouse with his father. While they were imprisoned, Charles started his first job at a factory. He would not speak of the time he worked at the factory to many people, only his wife and closest friend were told of the horrors he faced during that dark period in his life. He witnessed the devastating effects of poverty first hand and he saw the social idiocracy. As an adult, Charles became a newspaper reporter and a book author. During this time in society you were not allowed to openly object to the government regulations so Charles would express his displeasure and opinions through his writing. Social norms were considerably different in the 1800’s. The English considered the poor to be unworthy of help and passed laws preventing anybody from assisting them. “In 1834, the Commission’s report resulted in the Poor Law Amendment Act, which was intended to end all out-relief for the able-bodied. The care and training of children are matters which should receive the anxious attention of guardians. Pauperism is in the blood and there is no more effectual means of checking its hereditary nature than by doing all in our power to bring up our pauper children is such a manner as to make them God-fearing, useful and healthy members of society. (Higginbotham, 2005).It was decided that workhouses would be used instead of the upper and middle class donating food and clothing to the needy. The horrible conditions were used as a deterrent so that only the extremely desperate would turn to them for relief. Oliver Twist, the main character in the book, was sent to live in a juvenile workhouse until he was 9 years old. The conditions in the workhouse were deplorable just as they were in real life. “Where twenty or thirty other juvenile offenders against the poor-laws, rolled about the floor all day without the inconvenience of too much food or too much clothing, under the parental superintendence of an elderly female (Dickens) Mrs. Mann, Oliver’s caretaker, was given a pension for each child that was more than enough to feed and care for them appropriately. Instead she opted to use the money for her own wants and strategically starved the...	<urn:uuid:2c5855ae-0d81-41f3-82c8-13bc945f0561>	CC-MAIN-2020-05	https://brightkite.com/essay-on/oliver-twist-multicultural-paper	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250625097.75/warc/CC-MAIN-20200124191133-20200124220133-00011.warc.gz	en	0.992518	615	3.625	4	[ 0.2605563998222351, 0.09402570873498917, 0.39547199010849, 0.3719342052936554, 0.048800379037857056, -0.43419361114501953, 0.0650271624326706, -0.07258030772209167, -0.38158684968948364, 0.06500861048698425, 0.4041557312011719, -0.036151595413684845, -0.192042738199234, -0.0967874452471733...	1	Oliver Twist by Charles Dickens is a fictional story based in London during the 1800’s. Oliver Twist, an orphaned child, is forced to live in a workhouse where he is abused, starved, and given away as an apprentice. Eventually Oliver turns to a life on the streets, living with a gang of orphaned children. Charles Dickens depiction of the workhouse conditions is considered very accurate according to historians. The conditions were horrible and unfit for humans. Poor people were not valued and were considered a blight on society. It was morally acceptable to treat them as less than human and to abuse and starve them. Charles Dickens was born in Portsmouth in 1812. His father was imprisoned as a debtor when Dickens was only 12 years old. According to the laws of the time, his brother and mother were forced into the workhouse with his father. While they were imprisoned, Charles started his first job at a factory. He would not speak of the time he worked at the factory to many people, only his wife and closest friend were told of the horrors he faced during that dark period in his life. He witnessed the devastating effects of poverty first hand and he saw the social idiocracy. As an adult, Charles became a newspaper reporter and a book author. During this time in society you were not allowed to openly object to the government regulations so Charles would express his displeasure and opinions through his writing. Social norms were considerably different in the 1800’s. The English considered the poor to be unworthy of help and passed laws preventing anybody from assisting them. “In 1834, the Commission’s report resulted in the Poor Law Amendment Act, which was intended to end all out-relief for the able-bodied. The care and training of children are matters which should receive the anxious attention of guardians. Pauperism is in the blood and there is no more effectual means of checking its hereditary nature than by doing all in our power to bring up our pauper children is such a manner as to make them God-fearing, useful and healthy members of society. (Higginbotham, 2005).It was decided that workhouses would be used instead of the upper and middle class donating food and clothing to the needy. The horrible conditions were used as a deterrent so that only the extremely desperate would turn to them for relief. Oliver Twist, the main character in the book, was sent to live in a juvenile workhouse until he was 9 years old. The conditions in the workhouse were deplorable just as they were in real life. “Where twenty or thirty other juvenile offenders against the poor-laws, rolled about the floor all day without the inconvenience of too much food or too much clothing, under the parental superintendence of an elderly female (Dickens) Mrs. Mann, Oliver’s caretaker, was given a pension for each child that was more than enough to feed and care for them appropriately. Instead she opted to use the money for her own wants and strategically starved the...	629	ENGLISH	1
October 3, 2013 Dr. Ingrid Bartsch Second Wave Feminism Feminism refers to the social economic and political equality of the sexes. It had been established in the world and receives representation by various institutions dedicated to preserve women’s rights and interests. During the emergence of the western history, men were reserved for the public life while women were left to carry out domestic chores. They had no right to ownership of the property, getting education or even take part in the activities of the community. Towards the end of the 19th century some part of the western world required women to cover their heads while in the community. These restrictions went further to an extent that women were not allowed to carry out any business activities without the presence of a man to represent them. In addition to this, women who were married could not control their children unless their husbands permitted them (Dubois, 2013). These activities were heavily criticized. Betty Friedan and other female rights activists joined hands against this discrimination. In 1966 they formed the national organization for women (NOW) which had a goal of overturning the sexist attitude which was prevalent in the American society. The challenged regressive laws, sued business for discriminations and educated American people on the need to have gender equality. They urged women to stand up for their rights of liberty and equality. They wanted the natural rights to be carried out for both sexes. In the United States activists who advocated for feminism, wanted to pertain the issues of equality and freedom to political and social matters. These activities paved way for the emergence of waves that supported women in their liberation. It brought about movements that supported women and fought for their rights. These movements had three waves that advocated for feminism (Hollows, 2013). The second wave feminism was formerly known as the Women’s Liberation Movement that saw its way to the early parts of the 1980s (Burkett. 2013). The second wave feminism movement mostly advocated for rights such as family, sexuality, reproductive rights legal inequalities just to mention but a few. Female rights activist especially NOW, defined and stumped against sexual aggravation, which had been legally defined as a desecration of the rights of women in 1980. They also redefined abuse within marriage as not a custom but a crime, petitioned for legal alteration, and built up shelters for victims of domestic violence. It also focused on encountering violence with plans that would advocate for laws on marital rape, building up shelters for women who had been involved in rape cases or even battered. They also fought for adjustments on the laws against custody and divorce. The women's health undertaking resulted in the setting up of new goals to create a female centered health system to replace the existing system which was seen to be insensitive to the needs of women. NOW facilitated for education on female body; began administering classes in churches, homes and day cares and set up clinics for women. As a result of the second wave movement, women also started getting jobs in professional sectors such as the military, media, sports and so on. Although, women had been granted equality in employment, there were still prejudices when it came to pay. Being a major factor which resulted in the second wave movement, and women still struggling to get equal rights as equal paid , and we continue having this problems where men is still in power, dominating the work sector and having more privileges than women. The second wave feminism was faced with a lot of criticism from all parts of the world. Many argued that women were not fit to be given these rights. They also face the challenge of discrimination against minority. The minority people in the community did not receive an audience as compared to the majority (Hewitt 2012). Therefore…	<urn:uuid:a4c6ae65-6c63-4f16-811a-f6d8f2bcf76a>	CC-MAIN-2020-05	https://www.majortests.com/essay/2Nd-Wave-Feminism-549081.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250614880.58/warc/CC-MAIN-20200124011048-20200124040048-00477.warc.gz	en	0.984333	752	3.8125	4	[ 0.008951250463724136, -0.16460266709327698, -0.46412426233291626, 0.04773968830704689, -0.3347551226615906, 0.4326687753200531, -0.3964977264404297, 0.3627404570579529, 0.1428721845149994, -0.33583980798721313, -0.05740883946418762, -0.27641963958740234, 0.17466707527637482, -0.18013605475...	1	October 3, 2013 Dr. Ingrid Bartsch Second Wave Feminism Feminism refers to the social economic and political equality of the sexes. It had been established in the world and receives representation by various institutions dedicated to preserve women’s rights and interests. During the emergence of the western history, men were reserved for the public life while women were left to carry out domestic chores. They had no right to ownership of the property, getting education or even take part in the activities of the community. Towards the end of the 19th century some part of the western world required women to cover their heads while in the community. These restrictions went further to an extent that women were not allowed to carry out any business activities without the presence of a man to represent them. In addition to this, women who were married could not control their children unless their husbands permitted them (Dubois, 2013). These activities were heavily criticized. Betty Friedan and other female rights activists joined hands against this discrimination. In 1966 they formed the national organization for women (NOW) which had a goal of overturning the sexist attitude which was prevalent in the American society. The challenged regressive laws, sued business for discriminations and educated American people on the need to have gender equality. They urged women to stand up for their rights of liberty and equality. They wanted the natural rights to be carried out for both sexes. In the United States activists who advocated for feminism, wanted to pertain the issues of equality and freedom to political and social matters. These activities paved way for the emergence of waves that supported women in their liberation. It brought about movements that supported women and fought for their rights. These movements had three waves that advocated for feminism (Hollows, 2013). The second wave feminism was formerly known as the Women’s Liberation Movement that saw its way to the early parts of the 1980s (Burkett. 2013). The second wave feminism movement mostly advocated for rights such as family, sexuality, reproductive rights legal inequalities just to mention but a few. Female rights activist especially NOW, defined and stumped against sexual aggravation, which had been legally defined as a desecration of the rights of women in 1980. They also redefined abuse within marriage as not a custom but a crime, petitioned for legal alteration, and built up shelters for victims of domestic violence. It also focused on encountering violence with plans that would advocate for laws on marital rape, building up shelters for women who had been involved in rape cases or even battered. They also fought for adjustments on the laws against custody and divorce. The women's health undertaking resulted in the setting up of new goals to create a female centered health system to replace the existing system which was seen to be insensitive to the needs of women. NOW facilitated for education on female body; began administering classes in churches, homes and day cares and set up clinics for women. As a result of the second wave movement, women also started getting jobs in professional sectors such as the military, media, sports and so on. Although, women had been granted equality in employment, there were still prejudices when it came to pay. Being a major factor which resulted in the second wave movement, and women still struggling to get equal rights as equal paid , and we continue having this problems where men is still in power, dominating the work sector and having more privileges than women. The second wave feminism was faced with a lot of criticism from all parts of the world. Many argued that women were not fit to be given these rights. They also face the challenge of discrimination against minority. The minority people in the community did not receive an audience as compared to the majority (Hewitt 2012). Therefore…	779	ENGLISH	1
1. The Firstcomers - 1639 - 1691 The area that was settled was known as New Boston, and would become known as the East Parish of Yarmouth before it was incorporated as the Town of Dennis. The Family Names of that time are Crows (later to become Crowell) Howes, Halls, Vincents, Eldridges, Taylors, Sears and Bassetts. Their settlements were on the North side of the Cape. The Town of Yarmouth was settled in 1639 by Anthony Thacher, along with first comers Thomas Howes and John Crow. The lands that formed Yarmouth originally belonged to Natives of the Mattakeese and Nobscusset tribes. The eastern portion of Yarmouth broke away to become the Town of Dennis in 1793. Little is known from town records as they were burned in 1677. Sub-collections within this collection (1667-02-09)This document is certainly old, and probably written within a few years of the date inscribed. It appears to be a copy of another document, as the signatures all seem to be written in the same hand. With this knowledge, ...	<urn:uuid:3ed4ec99-d50d-465f-a8d3-517236c71360>	CC-MAIN-2020-05	https://archive.dennishistsoc.org/handle/10766/196	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251788528.85/warc/CC-MAIN-20200129041149-20200129071149-00523.warc.gz	en	0.988133	243	3.28125	3	[ -0.14404644072055817, 0.03217931464314461, 0.014286025427281857, -0.49551627039909363, 0.047612663358449936, 0.045296814292669296, -0.1128242015838623, -0.3659322261810303, -0.32294678688049316, 0.06554552167654037, 0.25113868713378906, -0.4705055058002472, -0.24101409316062927, -0.3132081...	3	1. The Firstcomers - 1639 - 1691 The area that was settled was known as New Boston, and would become known as the East Parish of Yarmouth before it was incorporated as the Town of Dennis. The Family Names of that time are Crows (later to become Crowell) Howes, Halls, Vincents, Eldridges, Taylors, Sears and Bassetts. Their settlements were on the North side of the Cape. The Town of Yarmouth was settled in 1639 by Anthony Thacher, along with first comers Thomas Howes and John Crow. The lands that formed Yarmouth originally belonged to Natives of the Mattakeese and Nobscusset tribes. The eastern portion of Yarmouth broke away to become the Town of Dennis in 1793. Little is known from town records as they were burned in 1677. Sub-collections within this collection (1667-02-09)This document is certainly old, and probably written within a few years of the date inscribed. It appears to be a copy of another document, as the signatures all seem to be written in the same hand. With this knowledge, ...	263	ENGLISH	1
Since the Norman Conquest of 1066, English monarchs had held titles and lands within France, the possession of which made them vassals of the kings of France. By 1337 only Gascony in southwestern France and Ponthieu in northern France were left. The independent-minded Gascons preferred their relationship with a distant English king who left them alone to one with a French king who would interfere in their affairs. Following a series of disagreements between Philip VI of France (r. 1328–1350) and Edward III of England (r. 1327–1377), on 24 May 1337 Philip's Great Council agreed Gascony should be taken back into Philip's hands, on the grounds that Edward was in breach of his obligations as a vassal. This marked the start of the Hundred Years' War, which was to last 116 years. France in 1330 Under French royal control in 1214 Gained from English control by 1330 England and English-controlled Gascony in 1330 Before the war commenced, well over 1000 ships a year departed from Gascony. Among their cargoes were over 200,000,000 imperial pints (1,100,000 hectolitres; 240,000,000 US pints) of locally produced wine. The duty levied by the English Crown on wine from Bordeaux was more than all other customs duties combined and by far the largest source of state income. Bordeaux, the capital of Gascony, had a population of over 50,000, greater than London's, and was possibly richer. However, by this time English Gascony had become so truncated by French encroachments that it relied on imports of food, largely from England. Any interruptions to regular shipping were liable to starve Gascony and financially cripple England; the French were well aware of this. The border between English and French territory in Gascony was extremely unclear. Many landholders owned a patchwork of widely separated estates, perhaps owing fealty to a different overlord for each. Each small estate was likely to have a fortified tower or keep, with larger estates having castles. Fortifications were also constructed at transport choke points, to collect tolls and to restrict military passage; fortified towns grew up alongside all bridges and most fords over the many rivers in the region. Military forces could support themselves by foraging so long as they moved on frequently. If they wished to remain in one place for any length of time, as was necessary to besiege a castle, then access to water transport was essential for supplies of food and fodder and desirable for such items as siege equipment. Although Gascony was the cause of the war, in most campaigning seasons the Gascons had had to rely on their own resources and had been hard pressed by the French. In 1339 the French besieged Bordeaux, the capital of Gascony, even breaking into the city with a large force before they were repulsed. Typically the Gascons could field 3,000–6,000 men, the large majority infantry, although up to two-thirds of them would be tied down in garrisons. Warfare was usually a struggle for possession of castles and other fortified points, and for the mutable loyalty of the local nobility. A medieval town under assault (15th-century miniature) By 1345, after eight years of war, English-controlled territory mostly consisted of a coastal strip from Bordeaux to Bayonne, with isolated strongholds further inland. In 1345 Edward III had sent Henry, Earl of Lancaster to Gascony, and had assembled his main army for action in northern France or Flanders. It had sailed but never landed, after the fleet was scattered in a storm. Knowledge of Edward III's intent had kept French focus on the north until late in the campaigning season. Meanwhile, Lancaster[note 1] had led a whirlwind campaign at the head of an Anglo-Gascon army. He had smashed two large French armies at the battles of Bergerac and Auberoche, captured French towns and fortifications in much of Périgord and most of Agenais and given the English possessions in Gascony strategic depth. During the winter following this successful campaign, Lancaster's second in command, Ralph, Earl of Stafford, had marched on the vitally important town of Aiguillon, which commanded the junction of the Rivers Garonne and Lot, making it important both for trade and for military communications. The inhabitants had attacked the garrison and opened the gates to the English.	<urn:uuid:e61af1e3-3a6c-4ee1-b486-e0af016844f7>	CC-MAIN-2020-05	https://www.know.cf/enciclopedia/en/Lancaster%27s_chevauch%C3%A9e_of_1346	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250605075.24/warc/CC-MAIN-20200121192553-20200121221553-00291.warc.gz	en	0.982406	938	3.71875	4	[ -0.014974056743085384, 0.39437612891197205, 0.3384760320186615, -0.2836797535419464, 0.14822006225585938, 0.0488029420375824, -0.06612298637628555, 0.2671300768852234, 0.16239747405052185, 0.00403749942779541, -0.17281028628349304, -0.6765689849853516, -0.2745848298072815, 0.39241242408752...	1	Since the Norman Conquest of 1066, English monarchs had held titles and lands within France, the possession of which made them vassals of the kings of France. By 1337 only Gascony in southwestern France and Ponthieu in northern France were left. The independent-minded Gascons preferred their relationship with a distant English king who left them alone to one with a French king who would interfere in their affairs. Following a series of disagreements between Philip VI of France (r. 1328–1350) and Edward III of England (r. 1327–1377), on 24 May 1337 Philip's Great Council agreed Gascony should be taken back into Philip's hands, on the grounds that Edward was in breach of his obligations as a vassal. This marked the start of the Hundred Years' War, which was to last 116 years. France in 1330 Under French royal control in 1214 Gained from English control by 1330 England and English-controlled Gascony in 1330 Before the war commenced, well over 1000 ships a year departed from Gascony. Among their cargoes were over 200,000,000 imperial pints (1,100,000 hectolitres; 240,000,000 US pints) of locally produced wine. The duty levied by the English Crown on wine from Bordeaux was more than all other customs duties combined and by far the largest source of state income. Bordeaux, the capital of Gascony, had a population of over 50,000, greater than London's, and was possibly richer. However, by this time English Gascony had become so truncated by French encroachments that it relied on imports of food, largely from England. Any interruptions to regular shipping were liable to starve Gascony and financially cripple England; the French were well aware of this. The border between English and French territory in Gascony was extremely unclear. Many landholders owned a patchwork of widely separated estates, perhaps owing fealty to a different overlord for each. Each small estate was likely to have a fortified tower or keep, with larger estates having castles. Fortifications were also constructed at transport choke points, to collect tolls and to restrict military passage; fortified towns grew up alongside all bridges and most fords over the many rivers in the region. Military forces could support themselves by foraging so long as they moved on frequently. If they wished to remain in one place for any length of time, as was necessary to besiege a castle, then access to water transport was essential for supplies of food and fodder and desirable for such items as siege equipment. Although Gascony was the cause of the war, in most campaigning seasons the Gascons had had to rely on their own resources and had been hard pressed by the French. In 1339 the French besieged Bordeaux, the capital of Gascony, even breaking into the city with a large force before they were repulsed. Typically the Gascons could field 3,000–6,000 men, the large majority infantry, although up to two-thirds of them would be tied down in garrisons. Warfare was usually a struggle for possession of castles and other fortified points, and for the mutable loyalty of the local nobility. A medieval town under assault (15th-century miniature) By 1345, after eight years of war, English-controlled territory mostly consisted of a coastal strip from Bordeaux to Bayonne, with isolated strongholds further inland. In 1345 Edward III had sent Henry, Earl of Lancaster to Gascony, and had assembled his main army for action in northern France or Flanders. It had sailed but never landed, after the fleet was scattered in a storm. Knowledge of Edward III's intent had kept French focus on the north until late in the campaigning season. Meanwhile, Lancaster[note 1] had led a whirlwind campaign at the head of an Anglo-Gascon army. He had smashed two large French armies at the battles of Bergerac and Auberoche, captured French towns and fortifications in much of Périgord and most of Agenais and given the English possessions in Gascony strategic depth. During the winter following this successful campaign, Lancaster's second in command, Ralph, Earl of Stafford, had marched on the vitally important town of Aiguillon, which commanded the junction of the Rivers Garonne and Lot, making it important both for trade and for military communications. The inhabitants had attacked the garrison and opened the gates to the English.	1,000	ENGLISH	1
Carbohydrate loading diet is a diet that is to increase the amount of fuel stored in muscles to improve athletic performance in events. It was the first diet that was popular in the late 60s. During this study by Bosch, they compared liver glucose turnover, blood glucose oxidation, and muscle glycogen utilization. His goal was to calculate the effects of pre-exercise Carbohydrate Loading on the things that were listed above, during prolonged exercise and to see how it might build up performance during a continuance of exercise. The test had around fifteen subjects, of which were males that were cyclists. Each cyclist was randomly assigned to go to two different groups, the Carbohydrate loading diet group, and the non-carbohydrate loading diet group. In one of the tables gave out the pieces of information of the groups, such as the ages, average of body fat, VO2 max and many more. After getting the information the subjects would get tested by doing a 180 min cycling and get the data that was needed to compare the two groups. Every 22 mins the researchers will put in the data of both groups and see if they increase in numbers or decrease. By looking at the graphs and data, they conclude that the Carbohydrate loading does not influence the blood glucose, it did decrease it from 5 to 4.5 however for the non-carbohydrate loading it decreases from 5 to 3, that was a huge drop. For the muscle glycogen, it was higher in the loading than the non-loading throughout the whole 180 min exercise. However, there were some subjects that were unable to complete the exercise and became exhausted by the time they reached 120 minutes, and they were from the non-carbohydrate loading group and there were four subjects that could not complete the exercise.For the liver glucose turnover, they conclude that there was no effect, however, it exceeded glucose Rox during only the first 75 mins of the exercise.	<urn:uuid:463a6ca8-4e2c-4eab-8920-ee80439bd202>	CC-MAIN-2020-05	https://relatewithkatypark.com/carbohydrate-cyclists-each-cyclist-was-randomly-assigned-to/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250591431.4/warc/CC-MAIN-20200117234621-20200118022621-00482.warc.gz	en	0.987612	386	3.515625	4	[ -0.3438810706138611, 0.18364162743091583, 0.2098851352930069, 0.28336989879608154, -0.005782620515674353, 0.41605180501937866, -0.17246407270431519, 0.13223013281822205, -0.33254265785217285, -0.2362975776195526, 0.33753103017807007, -0.6041091084480286, -0.08298753201961517, 0.52865231037...	2	Carbohydrate loading diet is a diet that is to increase the amount of fuel stored in muscles to improve athletic performance in events. It was the first diet that was popular in the late 60s. During this study by Bosch, they compared liver glucose turnover, blood glucose oxidation, and muscle glycogen utilization. His goal was to calculate the effects of pre-exercise Carbohydrate Loading on the things that were listed above, during prolonged exercise and to see how it might build up performance during a continuance of exercise. The test had around fifteen subjects, of which were males that were cyclists. Each cyclist was randomly assigned to go to two different groups, the Carbohydrate loading diet group, and the non-carbohydrate loading diet group. In one of the tables gave out the pieces of information of the groups, such as the ages, average of body fat, VO2 max and many more. After getting the information the subjects would get tested by doing a 180 min cycling and get the data that was needed to compare the two groups. Every 22 mins the researchers will put in the data of both groups and see if they increase in numbers or decrease. By looking at the graphs and data, they conclude that the Carbohydrate loading does not influence the blood glucose, it did decrease it from 5 to 4.5 however for the non-carbohydrate loading it decreases from 5 to 3, that was a huge drop. For the muscle glycogen, it was higher in the loading than the non-loading throughout the whole 180 min exercise. However, there were some subjects that were unable to complete the exercise and became exhausted by the time they reached 120 minutes, and they were from the non-carbohydrate loading group and there were four subjects that could not complete the exercise.For the liver glucose turnover, they conclude that there was no effect, however, it exceeded glucose Rox during only the first 75 mins of the exercise.	404	ENGLISH	1
History of Christmas Carols Early Christians took over the pagan solstice celebrations for Christmas and gave people Christian songs to sing instead of pagan ones. In AD 129, a Roman Bishop said that a song called ‘Angel’s Hymn’ should be sung at a Christmas service in Rome. Another famous early Christmas Hymn was written, in 760 AD, by Comas of Jerusalem for the Greek Orthodox Church. Soon after this many composers all over Europe started to write carols. However, not many people liked them as they were all written and sung in Latin, a language that the normal people couldn’t understand. By the time of the Middles Ages (the 1200s), most people had lost interest in celebrating Christmas altogether. This was changed by St. Francis of Assisi when, in 1223, he started his Nativity Plays in Italy. The people in the plays sang songs or ‘canticles’ that told the story during the plays. Sometimes, the choruses of these new carols were in Latin; but normally they were all in a language that the people watching the play could understand and join in! The new carols spread to France, Spain, Germany and other European countries. The earliest carol, like this, was written in 1410. Sadly only a very small fragment of it still exists. The carol was about Mary and Jesus meeting different people in Bethlehem. Most Carols from this time and the Elizabethan period are untrue stories, very loosely based on the Christmas story, about the holy family and were seen as entertaining rather than religious songs. They were usually sung in homes rather than in churches! Traveling singers or Minstrels started singing these carols and the words were changed for the local people wherever they were traveling. One carols that changed like this is ‘I Saw Three Ships’.	<urn:uuid:fe9326e9-ceda-408d-b73e-764b9566d47b>	CC-MAIN-2020-05	http://www.4to40.com/kids-questions-answers/social-science-questions-answers/what-is-the-history-of-christmas-carols/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250606226.29/warc/CC-MAIN-20200121222429-20200122011429-00045.warc.gz	en	0.9868	385	3.84375	4	[ 0.011677736416459084, -0.10308778285980225, 0.4494298994541168, -0.2773199677467346, 0.023548949509859085, 0.0786481723189354, -0.42341822385787964, 0.2168002873659134, 0.5361287593841553, -0.09103407710790634, -0.03871825337409973, 0.4223449230194092, -0.31811851263046265, 0.2005563974380...	7	History of Christmas Carols Early Christians took over the pagan solstice celebrations for Christmas and gave people Christian songs to sing instead of pagan ones. In AD 129, a Roman Bishop said that a song called ‘Angel’s Hymn’ should be sung at a Christmas service in Rome. Another famous early Christmas Hymn was written, in 760 AD, by Comas of Jerusalem for the Greek Orthodox Church. Soon after this many composers all over Europe started to write carols. However, not many people liked them as they were all written and sung in Latin, a language that the normal people couldn’t understand. By the time of the Middles Ages (the 1200s), most people had lost interest in celebrating Christmas altogether. This was changed by St. Francis of Assisi when, in 1223, he started his Nativity Plays in Italy. The people in the plays sang songs or ‘canticles’ that told the story during the plays. Sometimes, the choruses of these new carols were in Latin; but normally they were all in a language that the people watching the play could understand and join in! The new carols spread to France, Spain, Germany and other European countries. The earliest carol, like this, was written in 1410. Sadly only a very small fragment of it still exists. The carol was about Mary and Jesus meeting different people in Bethlehem. Most Carols from this time and the Elizabethan period are untrue stories, very loosely based on the Christmas story, about the holy family and were seen as entertaining rather than religious songs. They were usually sung in homes rather than in churches! Traveling singers or Minstrels started singing these carols and the words were changed for the local people wherever they were traveling. One carols that changed like this is ‘I Saw Three Ships’.	385	ENGLISH	1
Upon the Declaration of Independence, a “plan of confederation” was offered to be prepared for the colonies. This plan, known as The Articles of Confederation, established a “league of friendship” among the states rather than a national government. The most significant fact about the created government was it’s weakness, it could not enforce even the limited powers it had. In James Madison’s words, in his Federalist Paper #10 “complaints are everywhere heard…that our governments are too unstable”. The states had won their freedom but had been unable to form a nation. They fought among themselves, suffered from severe economic depression, and came close to losing the peace they had won in war. These political and economic factors generated pressure for the creation of a new national government and a constitution. In Madison’s view, politics was overrun by different “factions”, which were groups of people who shared the same interests, different from other people or the opinion of the whole. These factions, he thought, prevented the government from its most important task, which in his opinion was to protect the owner’s of the land and property. The ownership of the land was divided according to people’s different skills, faculties, and according to Madison, “the protection of these faculties is the first object of the government”. And since the majority of the people were farmers and poor, and since “those who hold and those who are without property have ever formed distinct interests in society”, Madison wanted a constitution that would give the government the power to control the majority. In his address to the American Bar Association, Thurgood Marshall criticizes the constitution by saying that “ I do not believe that the meaning of the Constitution was forever “fixed” at the Philadelphia convention”. In his opinion “ the government that they devised was defective from the beginning”, meaning that the Constitution required several amendments before it became what people today consider as “the basic structure of the American government”. The constitution is very different today than what the framers began to construct two centuries ago. Marshall thinks that there was much wrong with the original document, he finds many “inherent defects”, but is willing to admit that it was “a product of its times and embodied a compromise that, under other circumstances, would not have been made”. By this he means the contradiction between promising “liberty and justice for all” and denying both from blacks. He seems very bitter about the events in history considering the black people as he says that the Constitution, as originally written was “a document that laid a foundation for the tragic events that were to follow”, meaning slavery. But what both Madison and Marshall agree on, is that the constitution was not perfect and complete in the beginning, it required amendments. The word “democracy” was not popular at the Constitutional convention in Philadelphia, because at the time it meant rule by the masses, and the framer’s thought that majority rule would be mob rule. According to Madison “such democracies…have ever been found incompatible with personal security, or the rights of property”. At that time it was difficult for the average person to be aware of national issues, and that’s why a republic, a representative democracy was created. Madison wanted a system of representation, which would not allow the majority rule, in his opinion the representatives would be more “enlightened” than the average people. Also because of the size of the area, it was easier than direct democracy. The constitution left voting requirements up to the state government, and only free white males were allowed to participate. Madison didn’t believe in the equality of all citizens, as he says “by reducing mankind to a perfect equality in their political rights, they would, at the same time, be perfectly equalized and assimilated in their possessions, their opinions, and their passions”. This idea, “rage for…an equal division of property, or for any other improper or wicked project”, seems impossible and dangerous to him. Considering majority rule as a part of the definition of democracy, in Thurgood Marshall’s opinion the Founding Fathers did not have in mind the majority of the American people when they used the phrase “we the people”. Most of the people, women and slaves, were not allowed to participate, only the “free persons”. In Marshall’s view the representation was also defective since it was based on “the population of free persons in each state, plus three fifths of all other persons”. And all men were not “created equal”, the moral principles against slavery were compromised in the economic interests of the states. The constitution needed the Bill of Rights and the 14th amendment in order to “protect individual freedoms and human rights”. The credit for guaranteeing these rights, in Marshall’s words, “does not belong to the framers”.	<urn:uuid:fc36c715-213a-469c-95b5-89cc5f742f62>	CC-MAIN-2020-05	https://windsongcastlecottage.com/madison-vs-marshall/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251694071.63/warc/CC-MAIN-20200126230255-20200127020255-00147.warc.gz	en	0.983058	1,055	3.765625	4	[ -0.17216475307941437, 0.18325799703598022, 0.2137264609336853, 0.12915387749671936, -0.3955291509628296, 0.42390692234039307, 0.2435055524110794, 0.32240164279937744, -0.2044256031513214, 0.16410988569259644, 0.02012329176068306, 0.1838446706533432, 0.0332927480340004, 0.5290836691856384, ...	1	Upon the Declaration of Independence, a “plan of confederation” was offered to be prepared for the colonies. This plan, known as The Articles of Confederation, established a “league of friendship” among the states rather than a national government. The most significant fact about the created government was it’s weakness, it could not enforce even the limited powers it had. In James Madison’s words, in his Federalist Paper #10 “complaints are everywhere heard…that our governments are too unstable”. The states had won their freedom but had been unable to form a nation. They fought among themselves, suffered from severe economic depression, and came close to losing the peace they had won in war. These political and economic factors generated pressure for the creation of a new national government and a constitution. In Madison’s view, politics was overrun by different “factions”, which were groups of people who shared the same interests, different from other people or the opinion of the whole. These factions, he thought, prevented the government from its most important task, which in his opinion was to protect the owner’s of the land and property. The ownership of the land was divided according to people’s different skills, faculties, and according to Madison, “the protection of these faculties is the first object of the government”. And since the majority of the people were farmers and poor, and since “those who hold and those who are without property have ever formed distinct interests in society”, Madison wanted a constitution that would give the government the power to control the majority. In his address to the American Bar Association, Thurgood Marshall criticizes the constitution by saying that “ I do not believe that the meaning of the Constitution was forever “fixed” at the Philadelphia convention”. In his opinion “ the government that they devised was defective from the beginning”, meaning that the Constitution required several amendments before it became what people today consider as “the basic structure of the American government”. The constitution is very different today than what the framers began to construct two centuries ago. Marshall thinks that there was much wrong with the original document, he finds many “inherent defects”, but is willing to admit that it was “a product of its times and embodied a compromise that, under other circumstances, would not have been made”. By this he means the contradiction between promising “liberty and justice for all” and denying both from blacks. He seems very bitter about the events in history considering the black people as he says that the Constitution, as originally written was “a document that laid a foundation for the tragic events that were to follow”, meaning slavery. But what both Madison and Marshall agree on, is that the constitution was not perfect and complete in the beginning, it required amendments. The word “democracy” was not popular at the Constitutional convention in Philadelphia, because at the time it meant rule by the masses, and the framer’s thought that majority rule would be mob rule. According to Madison “such democracies…have ever been found incompatible with personal security, or the rights of property”. At that time it was difficult for the average person to be aware of national issues, and that’s why a republic, a representative democracy was created. Madison wanted a system of representation, which would not allow the majority rule, in his opinion the representatives would be more “enlightened” than the average people. Also because of the size of the area, it was easier than direct democracy. The constitution left voting requirements up to the state government, and only free white males were allowed to participate. Madison didn’t believe in the equality of all citizens, as he says “by reducing mankind to a perfect equality in their political rights, they would, at the same time, be perfectly equalized and assimilated in their possessions, their opinions, and their passions”. This idea, “rage for…an equal division of property, or for any other improper or wicked project”, seems impossible and dangerous to him. Considering majority rule as a part of the definition of democracy, in Thurgood Marshall’s opinion the Founding Fathers did not have in mind the majority of the American people when they used the phrase “we the people”. Most of the people, women and slaves, were not allowed to participate, only the “free persons”. In Marshall’s view the representation was also defective since it was based on “the population of free persons in each state, plus three fifths of all other persons”. And all men were not “created equal”, the moral principles against slavery were compromised in the economic interests of the states. The constitution needed the Bill of Rights and the 14th amendment in order to “protect individual freedoms and human rights”. The credit for guaranteeing these rights, in Marshall’s words, “does not belong to the framers”.	969	ENGLISH	1
The London Lock Hospital was the first venereal disease clinic. The London Lock Hospital, which opened on 31 January 1747, was the most famous and first of the Lock Hospitals which were developed for the treatment of syphilis following the end of the use of lazar hospitals, as leprosy declined. The hospital later developed maternity and gynaecology services before being incorporated into the National Health Service in 1948, and finally closed in 1952. A charitable society had been working to establish this hospital since July 1746. In November of that year a house was bought for this purpose in Grosvenor Place , London, near Hyde Park Corner . The founder of the hospital was William Bromfeild. After opening in January 1747, the hospital treated almost 300 patients during its first year; the demand for its services stemmed from the unfounded belief that the treatments then available could be effective. Thomas Scott was a hospital chaplain here from 1785–1803. During this time he published his Commentary On The Whole Bible and became the founding Secretary of the Church Missionary Society. The hospital moved in 1842 to 283 Harrow Road in Westbourne Grove. It was renamed The Female Hospital when a new site in Dean Street, Soho, opened for male outpatients in 1862; that was later expanded in 1867, as a result of the Contagious Diseases Act 1864. The Lock Asylum for the Reception of Penitent Female Patients (also known as the Lock Rescue Home) was proposed in 1787 and opened in 1792 as a refuge for women who had been treated at the Lock Hospital. It was originally sited in Osnaburg Row and moved, first to Knightsbridge in 1812, and then to Lower Eaton Street in 1816. However this address was felt to be too far from the chapel at Grosvenor Square that might provide guidance and support for "fallen" women, so the Home moved again in 1849 to adjoin The Female Hospital in Harrow Road. By 1890 Harrow Road consisted of 140 inpatient beds and 40 asylum places for women. The asylum changed its name in 1893, becoming known as a ’Rescue Home’. The full name of the hospital became the London Lock Hospital and Rescue Home. A maternity unit opened in 1917 at The Female Hospital, followed by an ophthalmology unit and a genitourinary unit that treated venereal and non-venereal gynaecological disorders. During the Second World War it was used as a Military Isolation Hospital, with Dean Street treating both sexes. A new maternity centre opened at 283A Harrow Road in 1938 and with the formation of the National Health Service it became a part of Paddington Hospital until 1952. The name dates back to the earlier leprosy hospitals, which came to be known as lock hospitals after the "locks", or rags, which covered the lepers’ lesions. This name was used as far back as medieval times, and was used by lock hospitals including those in Kingsland (established during the reign of Henry VIII) and Kent Street, Southwark as well as the one in Hyde Park Corner The memory of the hospital continues with the London Lock Hospital Memorial Prize in Sexually Transmitted Diseases at the Royal Free Hospital School of Medicine, which was established by bequest in 1965 by an old student and staff member of the school. With subsequent mergers of London medical schools, it is now part of the awards in communicable diseases for final year medical students at UCL Medical School.	<urn:uuid:d79aaffa-7c18-4c98-9852-fee80913784b>	CC-MAIN-2020-05	http://theundergroundmap.com/article.html?id=2776&item=100	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251705142.94/warc/CC-MAIN-20200127174507-20200127204507-00148.warc.gz	en	0.98237	735	3.5625	4	[ 0.3603861331939697, -0.25835657119750977, 0.41085106134414673, 0.11651165783405304, -0.1365511119365692, 0.06229834258556366, 0.13436293601989746, 0.26126164197921753, 0.13068613409996033, -0.13049007952213287, 0.06420055776834488, -0.19133374094963074, -0.07831206917762756, 0.237777769565...	1	The London Lock Hospital was the first venereal disease clinic. The London Lock Hospital, which opened on 31 January 1747, was the most famous and first of the Lock Hospitals which were developed for the treatment of syphilis following the end of the use of lazar hospitals, as leprosy declined. The hospital later developed maternity and gynaecology services before being incorporated into the National Health Service in 1948, and finally closed in 1952. A charitable society had been working to establish this hospital since July 1746. In November of that year a house was bought for this purpose in Grosvenor Place , London, near Hyde Park Corner . The founder of the hospital was William Bromfeild. After opening in January 1747, the hospital treated almost 300 patients during its first year; the demand for its services stemmed from the unfounded belief that the treatments then available could be effective. Thomas Scott was a hospital chaplain here from 1785–1803. During this time he published his Commentary On The Whole Bible and became the founding Secretary of the Church Missionary Society. The hospital moved in 1842 to 283 Harrow Road in Westbourne Grove. It was renamed The Female Hospital when a new site in Dean Street, Soho, opened for male outpatients in 1862; that was later expanded in 1867, as a result of the Contagious Diseases Act 1864. The Lock Asylum for the Reception of Penitent Female Patients (also known as the Lock Rescue Home) was proposed in 1787 and opened in 1792 as a refuge for women who had been treated at the Lock Hospital. It was originally sited in Osnaburg Row and moved, first to Knightsbridge in 1812, and then to Lower Eaton Street in 1816. However this address was felt to be too far from the chapel at Grosvenor Square that might provide guidance and support for "fallen" women, so the Home moved again in 1849 to adjoin The Female Hospital in Harrow Road. By 1890 Harrow Road consisted of 140 inpatient beds and 40 asylum places for women. The asylum changed its name in 1893, becoming known as a ’Rescue Home’. The full name of the hospital became the London Lock Hospital and Rescue Home. A maternity unit opened in 1917 at The Female Hospital, followed by an ophthalmology unit and a genitourinary unit that treated venereal and non-venereal gynaecological disorders. During the Second World War it was used as a Military Isolation Hospital, with Dean Street treating both sexes. A new maternity centre opened at 283A Harrow Road in 1938 and with the formation of the National Health Service it became a part of Paddington Hospital until 1952. The name dates back to the earlier leprosy hospitals, which came to be known as lock hospitals after the "locks", or rags, which covered the lepers’ lesions. This name was used as far back as medieval times, and was used by lock hospitals including those in Kingsland (established during the reign of Henry VIII) and Kent Street, Southwark as well as the one in Hyde Park Corner The memory of the hospital continues with the London Lock Hospital Memorial Prize in Sexually Transmitted Diseases at the Royal Free Hospital School of Medicine, which was established by bequest in 1965 by an old student and staff member of the school. With subsequent mergers of London medical schools, it is now part of the awards in communicable diseases for final year medical students at UCL Medical School.	809	ENGLISH	1
Essay on Analysis Of Poem I, Too By Langston Hughes In the poem “I, too” by Langston Hughes, an African-American man expresses his demand about equality and arouses others to pursue against racism in America. The writer uses short but explicit language that brings the topic to a direct and clear understanding. His constant belief of improvement and change allow a positive outlook throughout. He exclaims his importance and value and doesn’t allow himself to show any weakness in his description that would diminish his existence in comparison to others. Through short, precise language, the writer points out the theme of the poem that contains freedom, equality and unity. The writer’s point of view needs to be taken under consideration. In his poem, the reader can feel all actions in such a realistic way since Hughes is directly speaking from the heart. He lived in a time, the Harlem Renaissance and racism was always a given matter and problem in this time. His own experience with the issue helps to express it greater and gives his writing a closer and more alive view. With his writing he allows his audience to not only read his words but also give it a sense of own experienced parts in his life. His race is African-American and he expresses this in the poem. Hughes writes about how he is currently discriminated, but this does not decrease his hope and in becoming an independent and free-willed man. He speaks from the perspective of an African-American and so the topic seems to be…	<urn:uuid:f2631b76-a526-41b4-bf0c-8386fadc5b93>	CC-MAIN-2020-05	https://www.cram.com/essay/Analysis-Of-Poem-I-Too-By-Langston/PK5RR6H9C5XW	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251689924.62/warc/CC-MAIN-20200126135207-20200126165207-00091.warc.gz	en	0.982303	308	3.640625	4	[ -0.4529455900192261, 0.1181606724858284, -0.1474587321281433, 0.32634237408638, -0.08512017130851746, 0.07103972882032394, 0.5994881391525269, 0.0960550531744957, -0.1530538648366928, -0.10797654092311859, -0.2191346138715744, -0.14515432715415955, -0.16976383328437805, 0.40480929613113403...	1	Essay on Analysis Of Poem I, Too By Langston Hughes In the poem “I, too” by Langston Hughes, an African-American man expresses his demand about equality and arouses others to pursue against racism in America. The writer uses short but explicit language that brings the topic to a direct and clear understanding. His constant belief of improvement and change allow a positive outlook throughout. He exclaims his importance and value and doesn’t allow himself to show any weakness in his description that would diminish his existence in comparison to others. Through short, precise language, the writer points out the theme of the poem that contains freedom, equality and unity. The writer’s point of view needs to be taken under consideration. In his poem, the reader can feel all actions in such a realistic way since Hughes is directly speaking from the heart. He lived in a time, the Harlem Renaissance and racism was always a given matter and problem in this time. His own experience with the issue helps to express it greater and gives his writing a closer and more alive view. With his writing he allows his audience to not only read his words but also give it a sense of own experienced parts in his life. His race is African-American and he expresses this in the poem. Hughes writes about how he is currently discriminated, but this does not decrease his hope and in becoming an independent and free-willed man. He speaks from the perspective of an African-American and so the topic seems to be…	296	ENGLISH	1
Christian-History.org does not receive any personally identifiable information from the search bar below. The Martin Luther Bible translation was begun at the Wartburg castle, where he was held prisoner by Frederick the Wise of Saxony for his own safety from May, 1521 to April, 1522. With eleven months on his hands and nothing to do, Luther studied and wrote prodigiously. He completed a translation of the New Testament from the original Greek in a mere four months between November of 1521 and March of 1522. After his release, he extensively revised it with the help of the learned Philip Melancthon, his friend and co-worker throughout the time of the Reformation. The New Testament was released September 21, 1522, and a second edition was produced the same December. Luther went immediately to work on the Old Testament, producing the Pentateuch in 1523 and the Psalms in 1524. By then he had acquired an entire committee that met once per week. Even Jewish rabbis were consulted [an important point, as Luther is a noted antisemitist]. Finally, in 1534 a complete version of the Bible, with Apocrypha, was released. They referred to the Apocrypha as "books not equal to the Holy Scriptures, yet good and useful to read." Even the Roman Catholic Church had not yet canonized the Apocrypha—that happened at the Council of Trent in 1546—so this was not a controversial position. A previous version of the Bible in German, made from the Latin Vulgate, had been produced in the 14th century by unknown scholars. Wycliffe had also translated the Bible into English in 1380, also from the Latin Vulgate. Between the invention of the printing press in 1440 and the Reformation, the German translation was the most frequently printed Bible except the Vulgate. At least 17 editions were produced in that time. The Martin Luther Bible, however, captured the German people and everywhere read. It was also made from the original Hebrew and Greek and was so far superior that the old version entirely disappeared. Martin Luther was not a great scholar of Hebrew and Greek. As said, he relied for help there from Melancthon. He was, however, a master of his native language, and he proved himself devoted to the task of producing a powerful translation: Luther's genius for the German language, along with Melancthon's Greek and Caspar Cruciger's Hebrew and Chaldee, made for the most excellent translation in the vernacular there had ever been. Good or bad, however, the Martin Luther Bible helped change the world. The Reformation did not just change Christianity. Despite the fact that Lutheranism was still promulgated through the state, the Reformation paved the way for a free society, where the government would not dictate the beliefs of the people. The Martin Luther Bible helped make that happen by putting the Scriptures in the hands of the people of Europe. Martin Luther continued to revise his Bible translation for the rest of his life, publishing the last edition in 1545, just a year before his death. My newest book, Rome's Audacious Claim, was released December 1!	<urn:uuid:34fcce6d-65c3-45da-a4d5-f0f6a1134ee4>	CC-MAIN-2020-05	https://www.christian-history.org/martin-luther-bible.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251694176.67/warc/CC-MAIN-20200127020458-20200127050458-00182.warc.gz	en	0.983514	663	3.84375	4	[ -0.3608669638633728, 0.30029022693634033, 0.1635461002588272, -0.08638888597488403, -0.1377156674861908, -0.37120187282562256, -0.5551252365112305, 0.20539942383766174, -0.10128644108772278, 0.18781426548957825, -0.10463674366474152, -0.1036827340722084, -0.09872427582740784, -0.2010091841...	1	Christian-History.org does not receive any personally identifiable information from the search bar below. The Martin Luther Bible translation was begun at the Wartburg castle, where he was held prisoner by Frederick the Wise of Saxony for his own safety from May, 1521 to April, 1522. With eleven months on his hands and nothing to do, Luther studied and wrote prodigiously. He completed a translation of the New Testament from the original Greek in a mere four months between November of 1521 and March of 1522. After his release, he extensively revised it with the help of the learned Philip Melancthon, his friend and co-worker throughout the time of the Reformation. The New Testament was released September 21, 1522, and a second edition was produced the same December. Luther went immediately to work on the Old Testament, producing the Pentateuch in 1523 and the Psalms in 1524. By then he had acquired an entire committee that met once per week. Even Jewish rabbis were consulted [an important point, as Luther is a noted antisemitist]. Finally, in 1534 a complete version of the Bible, with Apocrypha, was released. They referred to the Apocrypha as "books not equal to the Holy Scriptures, yet good and useful to read." Even the Roman Catholic Church had not yet canonized the Apocrypha—that happened at the Council of Trent in 1546—so this was not a controversial position. A previous version of the Bible in German, made from the Latin Vulgate, had been produced in the 14th century by unknown scholars. Wycliffe had also translated the Bible into English in 1380, also from the Latin Vulgate. Between the invention of the printing press in 1440 and the Reformation, the German translation was the most frequently printed Bible except the Vulgate. At least 17 editions were produced in that time. The Martin Luther Bible, however, captured the German people and everywhere read. It was also made from the original Hebrew and Greek and was so far superior that the old version entirely disappeared. Martin Luther was not a great scholar of Hebrew and Greek. As said, he relied for help there from Melancthon. He was, however, a master of his native language, and he proved himself devoted to the task of producing a powerful translation: Luther's genius for the German language, along with Melancthon's Greek and Caspar Cruciger's Hebrew and Chaldee, made for the most excellent translation in the vernacular there had ever been. Good or bad, however, the Martin Luther Bible helped change the world. The Reformation did not just change Christianity. Despite the fact that Lutheranism was still promulgated through the state, the Reformation paved the way for a free society, where the government would not dictate the beliefs of the people. The Martin Luther Bible helped make that happen by putting the Scriptures in the hands of the people of Europe. Martin Luther continued to revise his Bible translation for the rest of his life, publishing the last edition in 1545, just a year before his death. My newest book, Rome's Audacious Claim, was released December 1!	694	ENGLISH	1
29 October 2014 Effects of Poverty on McCourt Family Poverty affects families in many negative ways that affect individuals, or in the McCourt family’s case, their entire family is affected by poverty. Poverty is demonstrated throughout the novel Angela’s Ashes by Frank McCourt. This issue of poverty has many effects on the family such as the desperation they go through to try and complete a task that most other families are able to do so simply. Also, the family has different views on life than others who are more developed. In addition, the McCourt family who is going through poverty makes other people have different views on them in society. In Angela’s Ashes, Frank, the son shows the struggles he and his family has to go through and showed how anything is possible to overcome. One way that poverty affects the McCourt family is the way their view on life is different from others. They live a different life than most because they live in poverty. This causes the family to see things in a different perspective than others who are more privileged and wealthier because they tend to not take anything for granted and take whatever they can get. They take into account the little things in life more so than the larger things. Although they cannot afford many things they wish they could, they still manage to work with what they have and live a life. They come together and work hard as a family to get things done. Their different views are shown within the book. “You have to study and learn so that you can make up your own mind about history and everything else but you cannot make up an empty mind. Stock your mind, stock your mind. It is your house of treasure and no one in the world can interfere with it.” (McCourt, Page 131) This quote shows that they believe no one can change the way they think of something because it is their own decision to think about something the way they do and no one can change that. It gives them motivation, especially Frank when he decides to take the initiative to help his family out and acts as a man instead of a boy when his dad leaves. He takes on a bigger and more responsible role for the family. Another way that poverty affects the McCourt’s is that they need to pick coal off the road and beg for essentials to live because of how poor they are. They are desperate for anything and beg for the essentials needed for the family to survive. The family begs for money, picks coal off the road, and find garbage that may be able to be used for their fire burning. The family is desperate for all of this and it is evident throughout the whole book. “Even the poorest of the poor don't go out on Christmas Day picking coal off the road...The poor are all at home having pig's head or maybe a goose and we have the Dock Road to ourselves. We find bits of coal and turf stuck in cracks on the road and in the walls of the coal yards. We find bits of paper and cardboard that will be useful in starting the fire again.” (McCourt, Page 60) From this quote, one can see the family’s desperation through the family as they scramble and take anything that could be used in order for them to survive. The last way that poverty affects the McCourt family is by the way society views them. People going through poverty are viewed with much less respect than others. People in poverty have negative social views attached to them. Many children get bullied because of what they wear or how they look because most children come from families who cannot afford what others can. In Angela’s Ashes, the children went to school dressed in rags and as a result,…	<urn:uuid:ec759c66-d616-4349-bf7a-58a3d8590cbc>	CC-MAIN-2020-05	https://www.majortests.com/essay/English-Literary-Essay-Good-Copy-531731.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251799918.97/warc/CC-MAIN-20200129133601-20200129163601-00466.warc.gz	en	0.980856	755	3.3125	3	[ -0.08285358548164368, 0.13214124739170074, 0.1214255839586258, 0.16871313750743866, 0.14484961330890656, 0.43119218945503235, 0.03996292129158974, -0.26569002866744995, -0.3299156427383423, -0.21478912234306335, 0.6870458126068115, 0.17308150231838226, 0.16398188471794128, 0.08388384431600...	1	29 October 2014 Effects of Poverty on McCourt Family Poverty affects families in many negative ways that affect individuals, or in the McCourt family’s case, their entire family is affected by poverty. Poverty is demonstrated throughout the novel Angela’s Ashes by Frank McCourt. This issue of poverty has many effects on the family such as the desperation they go through to try and complete a task that most other families are able to do so simply. Also, the family has different views on life than others who are more developed. In addition, the McCourt family who is going through poverty makes other people have different views on them in society. In Angela’s Ashes, Frank, the son shows the struggles he and his family has to go through and showed how anything is possible to overcome. One way that poverty affects the McCourt family is the way their view on life is different from others. They live a different life than most because they live in poverty. This causes the family to see things in a different perspective than others who are more privileged and wealthier because they tend to not take anything for granted and take whatever they can get. They take into account the little things in life more so than the larger things. Although they cannot afford many things they wish they could, they still manage to work with what they have and live a life. They come together and work hard as a family to get things done. Their different views are shown within the book. “You have to study and learn so that you can make up your own mind about history and everything else but you cannot make up an empty mind. Stock your mind, stock your mind. It is your house of treasure and no one in the world can interfere with it.” (McCourt, Page 131) This quote shows that they believe no one can change the way they think of something because it is their own decision to think about something the way they do and no one can change that. It gives them motivation, especially Frank when he decides to take the initiative to help his family out and acts as a man instead of a boy when his dad leaves. He takes on a bigger and more responsible role for the family. Another way that poverty affects the McCourt’s is that they need to pick coal off the road and beg for essentials to live because of how poor they are. They are desperate for anything and beg for the essentials needed for the family to survive. The family begs for money, picks coal off the road, and find garbage that may be able to be used for their fire burning. The family is desperate for all of this and it is evident throughout the whole book. “Even the poorest of the poor don't go out on Christmas Day picking coal off the road...The poor are all at home having pig's head or maybe a goose and we have the Dock Road to ourselves. We find bits of coal and turf stuck in cracks on the road and in the walls of the coal yards. We find bits of paper and cardboard that will be useful in starting the fire again.” (McCourt, Page 60) From this quote, one can see the family’s desperation through the family as they scramble and take anything that could be used in order for them to survive. The last way that poverty affects the McCourt family is by the way society views them. People going through poverty are viewed with much less respect than others. People in poverty have negative social views attached to them. Many children get bullied because of what they wear or how they look because most children come from families who cannot afford what others can. In Angela’s Ashes, the children went to school dressed in rags and as a result,…	749	ENGLISH	1
The Lords Spiritual are members of the House of Lords who have an ecclesiastical position, such as the Bishops of London and Durham. Prior to the Dissolution of the Monasteries during the Tudor era, the majority of members of the House of Lords were Lords Spiritual, including abbots and priors. After the completion of the Dissolution, only archbishops and bishops were allowed to attend. The political uncertainly of the English Civil War led to the Lords Spiritual being excluded from the Lords as an entity. However, with the Restoration of Charles II in 1660, this was reversed and the 1661 Clergy Act paved the way for their legal return. There are 26 Lords Spiritual today (out of a total of 720 Lords), comprising of the five most senior prelates (the Archbishops of Canterbury and York and the Bishops of London, Durham and Winchester). The other 21 Lords Spiritual are the longest serving bishops within the Church of England. A Lord Spiritual serves for only as long as he holds his office. All of the Lords Spiritual are men as at the moment the Church of England has not consecrated any women bishops. The Lords Spiritual only represents the Church of England. The Church of Ireland was disestablished in 1871, as was the Church of Wales in 1920. The Church of Scotland has no member in the House of Lords as it has no archbishops or bishops. Lords Spiritual are not meant to show any form of political partisanship and they sit as cross-benchers. - The House of Lords, along with the House of Commons, is the lynchpin of the British political system. The House of Lords was for centuries…	<urn:uuid:b1fd4433-c919-4477-bd63-8fc3ab2176c6>	CC-MAIN-2020-05	https://www.historylearningsite.co.uk/british-politics/the-lords-spiritual/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250597458.22/warc/CC-MAIN-20200120052454-20200120080454-00140.warc.gz	en	0.984702	343	3.3125	3	[ 0.12354406714439392, 0.12181142717599869, 0.12164188921451569, -0.31374576687812805, -0.163851797580719, -0.3832823634147644, -0.318136602640152, -0.5026077032089233, 0.1872556358575821, -0.028741132467985153, 0.15046487748622894, -0.30525121092796326, 0.08275002986192703, 0.23233731091022...	10	The Lords Spiritual are members of the House of Lords who have an ecclesiastical position, such as the Bishops of London and Durham. Prior to the Dissolution of the Monasteries during the Tudor era, the majority of members of the House of Lords were Lords Spiritual, including abbots and priors. After the completion of the Dissolution, only archbishops and bishops were allowed to attend. The political uncertainly of the English Civil War led to the Lords Spiritual being excluded from the Lords as an entity. However, with the Restoration of Charles II in 1660, this was reversed and the 1661 Clergy Act paved the way for their legal return. There are 26 Lords Spiritual today (out of a total of 720 Lords), comprising of the five most senior prelates (the Archbishops of Canterbury and York and the Bishops of London, Durham and Winchester). The other 21 Lords Spiritual are the longest serving bishops within the Church of England. A Lord Spiritual serves for only as long as he holds his office. All of the Lords Spiritual are men as at the moment the Church of England has not consecrated any women bishops. The Lords Spiritual only represents the Church of England. The Church of Ireland was disestablished in 1871, as was the Church of Wales in 1920. The Church of Scotland has no member in the House of Lords as it has no archbishops or bishops. Lords Spiritual are not meant to show any form of political partisanship and they sit as cross-benchers. - The House of Lords, along with the House of Commons, is the lynchpin of the British political system. The House of Lords was for centuries…	362	ENGLISH	1
Grade 11 English questions for entrance exam. These questions are intended for various plus two colleges of Nepal. Read the following passage and answer the given questions Nine years old Suresh was troublesome at school. His parents were well off, but they lived separately. His father had married another woman and left Suresh’s mother. Suresh was in the habit of pushing children for no apparent reason, and once he scratched a girl’s leg with a pencil and it bled. Suresh was also a problem at home. There was a close connection between his home circumstances and his behavior at school. He lived with his mother and a younger brother with whom he quarreled all the time. His mother seemed to prefer his brother, who was much better behaved at home and much more successful at school than Suresh. Suresh made his mother angry. She tried not to favour her younger son, but she was aware that it seemed as if she did. It seemed very obvious that Suresh’s attacks on other children at school were connected with his jealousy of his younger brother. He attacked his brother at home, just as he attacked other children at school. His attacks on his brother were, of course, linked to his feelings of being unwanted and unloved at home. They also ensured that his mother took notice of him. Similarly, his attacks on the other children at school gained him the teacher’s attention. Once he had the teacher’s attention, e.g. when she talked to him, he could be very appealing. Just as his frequent quarrel with his younger brother could be seen as his way of telling his mother that he felt hurt by her preference for the younger child; he showed his teacher that he was hurt when she paid attention to other children. Neither his mother nor his teacher neglected him but neither of them could give him as much attention as he desired. Suresh’s attention-seeking behavior made the teacher’s life very difficult. She understood that he wanted and needed attention yet, as he was only one of 40 children in the class she could not give him what he wanted. She also had to protect the other children from his attacks. So she had to reprimand him and punish him, just as his mother did at home. In this way Suresh was caught in a vicious circle which was difficult to break. He wanted to be loved, he felt angry because he could not get what he wanted, he attacked other children because he was angry, and therefore could not get the love that he wanted. - Put the following sentences in the correct order: - The mother tried not to favour her younger son, but she was aware that it seemed as if she did. - Suresh’s attention seeking behavior made the teacher’s life very difficult. - Suresh lived with his mother and a young brother. - The teacher had to rebuke Suresh and punish him, just as his mother did at home. - Write the words from the above passage that are opposite in meaning to the following words: - off-putting ii. command iii. obscure iv. oppose - Answer the following questions: - What was the ‘vicious circle’ that Suresh was caught in? - Why did the teacher reprimand and punish Suresh? - What do you think were the main reasons responsible for his bad behavior? Read the following passage and answer the given questions “Please, God let my son live” I pleaded during the hour-long drive to the hospital. All I knew was that Terry and his friend Lowell Chubs had been in a terrible car accident early that Saturday morning July in 1984. My son was eighteen with wife and beautiful six-week old baby girl, Amber. Since we had no phone at that time, a neighbour had come over to tell me the hospital was trying to contact us. There had been a bad accident. My husband Jerry was on errands with our other two sons, Perry and George, ages seventeen and ten. Terry’s place was out a mile away, so I drove over to break the news to his wife, Sandy. Chubs’ wife was there also. With car full of various family members, we sped off to the hospital in a panic. We prayed unceasingly, pleading for the lives of Terry and Chubs. My shock prevented any tears. I couldn’t believe this was happening to us. We lived a simple but happy life in a modest, two-bed-room house in Marshall, Arkansas. The two youngest boys lived at home while my daughters, Tammy, and Terry both lived close by with their spouses. At that time, my husband Jerry worked as a mechanic. I had been employed at a shirt factory for eight years. When we reached the hospital, we were told the boys had both been taken by helicopter to Springfield Hospital, a trauma center that was three hours away. We got back into the car for the longest drive of our lives. At the trauma center we were taken aside so medical personnel could prepare us. Terry had a brain stem injury. This meant paralysis was a possibility. He had been given medications to reduce his brain swelling, but the swelling still continued - Match the words in column ‘A’ to their meanings in column ‘B’: Column ‘A’ Column ‘B’ - reduce [ ] debilitation - modest [ ] drugs in the form of medicine - paralysis [ ] bring down - medications [ ] not very large - State whether the following statements are true or false: - The incident took place before thirty-six years. - The writer worked in a factory. - Medications helped to reduce brain swelling. - The boys were driven to the trauma centre in an ambulance. - Answer the following questions based on the passage: - What did the writer request for? - How were they informed about the accident? - Why were the people taken to the hospital? Read the following advertisement and answer the questions given below. Rewrite the passage filling in the gaps with appropriate words from the given text: The given text is an _______ of a college for the post of a nurse. One with ________ can apply for the post. Preference will be given to those with _________. Applications must be reached on or before March 24, 2016. - Find the words from the text that have the following meanings: - cut-off point aspirants c. up to the minute d. mentor - Answer the following questions based on the advertisement: - Where should a candidate send the application to? - What things should be submitted with the application? - Who are preferred during the selection? - What is the perk and remuneration for the advertised post? Write a short story with the help of the outlines given below and give a suitable title to it. Two girls walking along the road ______ notice a wallet near a large tree by the road _____ wallet containing a lot of money ______ an identity card and ATM card of the owner _____ the girls return the wallet to the man ____ the owner pleased _____ praised the honesty of the two school girls ____ gives them two thousand rupees each ____ girls buy new books and stationeries for their studies ______ moral. Rewrite the following sentences choosing the best alternatives from the brackets: - They have _____ unicorn horse. (a/ an/ the/ X) - Make haste, ____ you will miss the train. (so/ but/ else) - They’d rather join another school, _______? (didn’t they/ hadn’t they/ wouldn’t they) - A series of novels ________ me to know about different novelists. (helps/ help/ helping) - She cut the tree but she ______ its branches. (doesn’t cut/ do not cut/ didn’t cut) - ‘He put the book on the table’. The interrogative form of the given sentence is ______. (Does he put the book on the table?/ Did he puts the book on the table/ Did he put the book on the table?) - This book is not long. I ________ it by lunch time. (will be reading/ will have read/ will have been reading) - Ram said to her friend, “__________?” She replied that she was from Doti. (Where she is from/ where she was from/ where are you from) - We have to earn more money. The other way to say this is: More money _________. (have to be earned/ had to be earned/ has to be earned) - I lost my hat ______ negligence. (through/ with/ for) - If Nepal surrendered to India, she _____ us in every field. (would support/ would have supported/ supports) - My daughter does not like to eat green vegetables. I ask her she has to. I make her ________ green vegetables. (eat/ to eat/ eating) Grade 11 English Practice Question - Rewrite the following passage with the best alternatives given in the brackets: Once I happened to visit a village far from the town. ______ (A/ An/ The) village was full of natural beauties. There were not many houses which were made ______ (in/ of/ from) mud and bricks. The village was very neat and clean. In one place, ______ (a sheep/ sheep/ sheeps) were grazing under the trees. Shepherds were playing ‘dandi biyo’. _______ (In spite of/ Though/ Because of) their attention to the game, they did not take any notice of me. While they were playing the game, I _____ (played/ was playing/ had played) with a white lamb. I ______ (pleased/ had pleased/ was pleased) with the lamb. But one of the boys came to me and rebuked me ______ (to play/ not to play/ not to be played) with the lamb. If he had not behaved in such a way, I _______ (will enjoy/ would enjoy/ would have enjoyed) happily for a long time. It made me _____ (leave/ to leave/ left) the place. I think he should not have behaved so, _____ (shouldn’t he/ should he/ doesn’t he)?	<urn:uuid:e83faa40-c255-4842-972b-13d219332c5d>	CC-MAIN-2020-05	http://gbsnote.com/grade-11-english-question/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594391.21/warc/CC-MAIN-20200119093733-20200119121733-00360.warc.gz	en	0.991032	2,199	3.578125	4	[ -0.05369575694203377, 0.09040677547454834, 0.12474150955677032, -0.22151130437850952, -0.6926929950714111, -0.00038151233457028866, 0.5560898184776306, -0.1259891539812088, 0.010842794552445412, -0.10881571471691132, -0.059976570308208466, -0.37900808453559875, 0.564399003982544, 0.3146583...	5	Grade 11 English questions for entrance exam. These questions are intended for various plus two colleges of Nepal. Read the following passage and answer the given questions Nine years old Suresh was troublesome at school. His parents were well off, but they lived separately. His father had married another woman and left Suresh’s mother. Suresh was in the habit of pushing children for no apparent reason, and once he scratched a girl’s leg with a pencil and it bled. Suresh was also a problem at home. There was a close connection between his home circumstances and his behavior at school. He lived with his mother and a younger brother with whom he quarreled all the time. His mother seemed to prefer his brother, who was much better behaved at home and much more successful at school than Suresh. Suresh made his mother angry. She tried not to favour her younger son, but she was aware that it seemed as if she did. It seemed very obvious that Suresh’s attacks on other children at school were connected with his jealousy of his younger brother. He attacked his brother at home, just as he attacked other children at school. His attacks on his brother were, of course, linked to his feelings of being unwanted and unloved at home. They also ensured that his mother took notice of him. Similarly, his attacks on the other children at school gained him the teacher’s attention. Once he had the teacher’s attention, e.g. when she talked to him, he could be very appealing. Just as his frequent quarrel with his younger brother could be seen as his way of telling his mother that he felt hurt by her preference for the younger child; he showed his teacher that he was hurt when she paid attention to other children. Neither his mother nor his teacher neglected him but neither of them could give him as much attention as he desired. Suresh’s attention-seeking behavior made the teacher’s life very difficult. She understood that he wanted and needed attention yet, as he was only one of 40 children in the class she could not give him what he wanted. She also had to protect the other children from his attacks. So she had to reprimand him and punish him, just as his mother did at home. In this way Suresh was caught in a vicious circle which was difficult to break. He wanted to be loved, he felt angry because he could not get what he wanted, he attacked other children because he was angry, and therefore could not get the love that he wanted. - Put the following sentences in the correct order: - The mother tried not to favour her younger son, but she was aware that it seemed as if she did. - Suresh’s attention seeking behavior made the teacher’s life very difficult. - Suresh lived with his mother and a young brother. - The teacher had to rebuke Suresh and punish him, just as his mother did at home. - Write the words from the above passage that are opposite in meaning to the following words: - off-putting ii. command iii. obscure iv. oppose - Answer the following questions: - What was the ‘vicious circle’ that Suresh was caught in? - Why did the teacher reprimand and punish Suresh? - What do you think were the main reasons responsible for his bad behavior? Read the following passage and answer the given questions “Please, God let my son live” I pleaded during the hour-long drive to the hospital. All I knew was that Terry and his friend Lowell Chubs had been in a terrible car accident early that Saturday morning July in 1984. My son was eighteen with wife and beautiful six-week old baby girl, Amber. Since we had no phone at that time, a neighbour had come over to tell me the hospital was trying to contact us. There had been a bad accident. My husband Jerry was on errands with our other two sons, Perry and George, ages seventeen and ten. Terry’s place was out a mile away, so I drove over to break the news to his wife, Sandy. Chubs’ wife was there also. With car full of various family members, we sped off to the hospital in a panic. We prayed unceasingly, pleading for the lives of Terry and Chubs. My shock prevented any tears. I couldn’t believe this was happening to us. We lived a simple but happy life in a modest, two-bed-room house in Marshall, Arkansas. The two youngest boys lived at home while my daughters, Tammy, and Terry both lived close by with their spouses. At that time, my husband Jerry worked as a mechanic. I had been employed at a shirt factory for eight years. When we reached the hospital, we were told the boys had both been taken by helicopter to Springfield Hospital, a trauma center that was three hours away. We got back into the car for the longest drive of our lives. At the trauma center we were taken aside so medical personnel could prepare us. Terry had a brain stem injury. This meant paralysis was a possibility. He had been given medications to reduce his brain swelling, but the swelling still continued - Match the words in column ‘A’ to their meanings in column ‘B’: Column ‘A’ Column ‘B’ - reduce [ ] debilitation - modest [ ] drugs in the form of medicine - paralysis [ ] bring down - medications [ ] not very large - State whether the following statements are true or false: - The incident took place before thirty-six years. - The writer worked in a factory. - Medications helped to reduce brain swelling. - The boys were driven to the trauma centre in an ambulance. - Answer the following questions based on the passage: - What did the writer request for? - How were they informed about the accident? - Why were the people taken to the hospital? Read the following advertisement and answer the questions given below. Rewrite the passage filling in the gaps with appropriate words from the given text: The given text is an _______ of a college for the post of a nurse. One with ________ can apply for the post. Preference will be given to those with _________. Applications must be reached on or before March 24, 2016. - Find the words from the text that have the following meanings: - cut-off point aspirants c. up to the minute d. mentor - Answer the following questions based on the advertisement: - Where should a candidate send the application to? - What things should be submitted with the application? - Who are preferred during the selection? - What is the perk and remuneration for the advertised post? Write a short story with the help of the outlines given below and give a suitable title to it. Two girls walking along the road ______ notice a wallet near a large tree by the road _____ wallet containing a lot of money ______ an identity card and ATM card of the owner _____ the girls return the wallet to the man ____ the owner pleased _____ praised the honesty of the two school girls ____ gives them two thousand rupees each ____ girls buy new books and stationeries for their studies ______ moral. Rewrite the following sentences choosing the best alternatives from the brackets: - They have _____ unicorn horse. (a/ an/ the/ X) - Make haste, ____ you will miss the train. (so/ but/ else) - They’d rather join another school, _______? (didn’t they/ hadn’t they/ wouldn’t they) - A series of novels ________ me to know about different novelists. (helps/ help/ helping) - She cut the tree but she ______ its branches. (doesn’t cut/ do not cut/ didn’t cut) - ‘He put the book on the table’. The interrogative form of the given sentence is ______. (Does he put the book on the table?/ Did he puts the book on the table/ Did he put the book on the table?) - This book is not long. I ________ it by lunch time. (will be reading/ will have read/ will have been reading) - Ram said to her friend, “__________?” She replied that she was from Doti. (Where she is from/ where she was from/ where are you from) - We have to earn more money. The other way to say this is: More money _________. (have to be earned/ had to be earned/ has to be earned) - I lost my hat ______ negligence. (through/ with/ for) - If Nepal surrendered to India, she _____ us in every field. (would support/ would have supported/ supports) - My daughter does not like to eat green vegetables. I ask her she has to. I make her ________ green vegetables. (eat/ to eat/ eating) Grade 11 English Practice Question - Rewrite the following passage with the best alternatives given in the brackets: Once I happened to visit a village far from the town. ______ (A/ An/ The) village was full of natural beauties. There were not many houses which were made ______ (in/ of/ from) mud and bricks. The village was very neat and clean. In one place, ______ (a sheep/ sheep/ sheeps) were grazing under the trees. Shepherds were playing ‘dandi biyo’. _______ (In spite of/ Though/ Because of) their attention to the game, they did not take any notice of me. While they were playing the game, I _____ (played/ was playing/ had played) with a white lamb. I ______ (pleased/ had pleased/ was pleased) with the lamb. But one of the boys came to me and rebuked me ______ (to play/ not to play/ not to be played) with the lamb. If he had not behaved in such a way, I _______ (will enjoy/ would enjoy/ would have enjoyed) happily for a long time. It made me _____ (leave/ to leave/ left) the place. I think he should not have behaved so, _____ (shouldn’t he/ should he/ doesn’t he)?	2,085	ENGLISH	1
Holland saved all its dogs by finding them a home. The government took specific action to accomplish this by implementing the PSVIR method (pick, sterilize, vaccinate, identify, and return). They started this in 2016. Holland has had a huge dog population. Almost every family in the country had a dog as a pet because people viewed it as a symbol of social status. But the large number of dogs that lived there sparked an outbreak of rabies which soon became one of the leading causes of death. Out of fear, many owners began abandoning their pets, and since this action was considered legal, streets became filled with stray dogs of all kinds. To take more control and end the issue once and for all, the government passed a law that protected animals and approved another law related to animal health and welfare.	<urn:uuid:e4defb2c-012d-4c92-a7e1-d20efc7577c7>	CC-MAIN-2020-05	http://www.juniorimprint.com/holland-provides-home-to-all-its-stray-dogs/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251690095.81/warc/CC-MAIN-20200126165718-20200126195718-00485.warc.gz	en	0.987349	166	3.265625	3	[ -0.07182351499795914, -0.19963300228118896, 0.0019243163987994194, -0.3169749975204468, 0.33622053265571594, -0.0536532923579216, 0.3242648243904114, 0.35791611671447754, -0.007700459565967321, 0.271540105342865, -0.051693566143512726, -0.12705257534980774, -0.049313534051179886, 0.2572536...	2	Holland saved all its dogs by finding them a home. The government took specific action to accomplish this by implementing the PSVIR method (pick, sterilize, vaccinate, identify, and return). They started this in 2016. Holland has had a huge dog population. Almost every family in the country had a dog as a pet because people viewed it as a symbol of social status. But the large number of dogs that lived there sparked an outbreak of rabies which soon became one of the leading causes of death. Out of fear, many owners began abandoning their pets, and since this action was considered legal, streets became filled with stray dogs of all kinds. To take more control and end the issue once and for all, the government passed a law that protected animals and approved another law related to animal health and welfare.	169	ENGLISH	1
When many Americans think of mining in the U.S., the silver and gold rush of out west come to mind. It is true that much of America’s mining took place in the west, but Michigan experienced its own mining boom too. According to MLive, Michigan’s worst mining disaster took place in 1926. An explosion reportedly caused mud, quicksand and water to flood the underground tunnels that went down to 1,060 feet below. Only one man survived by climbing 800 feet in less than 15 minutes. He warned other men before climbing the ladder, but all the others got swept away. When he climbed out, he collapsed from exhaustion and suffered leg cramps. The 51 men who died left behind 132 children and 42 wives. Only 10 of the bodies were ever recovered. The mine has since been sealed. To many, mining disasters may seem like an old occurrence long left behind in history. However, CNN reports that even in 2010, 29 miners died in West Virginia due to an explosion. Just three years prior to this, six miners became trapped in Utah. After three rescue workers died and six others became injured, rescuers called off the search as too dangerous. In several of the most recent mining deaths, owners of the mines faced wrongful death lawsuit claims. In some instances, managers faced fines and criminal charges for violating health and safety standards in the mines. This provided a sense of closure for the families of the workers who died. However, these reparations can never bring back the ones they love. Mining is one of the most dangerous jobs in America. Thankfully, it has been some time since the country last saw a catastrophic mining event.	<urn:uuid:b3732ebf-f0ea-49bc-8b8b-a97ebd39e22b>	CC-MAIN-2020-05	https://www.adlerfirm.com/blog/2019/09/the-collapse-and-explosion-of-mines-are-dangerous-for-miners/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251672537.90/warc/CC-MAIN-20200125131641-20200125160641-00527.warc.gz	en	0.982228	341	3.359375	3	[ -0.18385471403598785, -0.003123458242043853, -0.06957560032606125, 0.30142197012901306, 0.37968340516090393, 0.21174165606498718, 0.09209080785512924, 0.09397926181554794, -0.14412729442119598, -0.09143053740262985, 0.19788222014904022, 0.21143056452274323, 0.07156997919082642, 0.024853941...	10	When many Americans think of mining in the U.S., the silver and gold rush of out west come to mind. It is true that much of America’s mining took place in the west, but Michigan experienced its own mining boom too. According to MLive, Michigan’s worst mining disaster took place in 1926. An explosion reportedly caused mud, quicksand and water to flood the underground tunnels that went down to 1,060 feet below. Only one man survived by climbing 800 feet in less than 15 minutes. He warned other men before climbing the ladder, but all the others got swept away. When he climbed out, he collapsed from exhaustion and suffered leg cramps. The 51 men who died left behind 132 children and 42 wives. Only 10 of the bodies were ever recovered. The mine has since been sealed. To many, mining disasters may seem like an old occurrence long left behind in history. However, CNN reports that even in 2010, 29 miners died in West Virginia due to an explosion. Just three years prior to this, six miners became trapped in Utah. After three rescue workers died and six others became injured, rescuers called off the search as too dangerous. In several of the most recent mining deaths, owners of the mines faced wrongful death lawsuit claims. In some instances, managers faced fines and criminal charges for violating health and safety standards in the mines. This provided a sense of closure for the families of the workers who died. However, these reparations can never bring back the ones they love. Mining is one of the most dangerous jobs in America. Thankfully, it has been some time since the country last saw a catastrophic mining event.	357	ENGLISH	1
Топик Charlotte Bronte Charlotte Bronte was born in 1816 in a small English town. Charlotte and her sisters, Emily and Ann, had a very hard life, from early childhood they knew poverty and very hard work. Charlotte received her education at an orphanage (which she described in her novel Jane Eyre). After that she worked as a governess and a teacher.The works of Charlotte Bronte, together with Charles Dickens, William Thackery and Elisabeth Gaskell are considered to belong to the fine school of English realism of the first half of the 19th century. In her works she wrote about the society she lived in and criticized it. Her first novel The Professor was published only after Charlottte's death.The best novel Jane Eyre, published in 1847, is partly biographical. In 1849 the novel Shirley was published. The story is about the Luddits, workers who did not understand that the real enemy of the working class were the capitalists and aristocrats. They thought that machinery, which they destroyed, was their enemy. The last novel Vilette came out in 1853. Charlotte Bronte died from tuberculosis in 1855. The three Bronte sisters are well known writers and their books are published in many countries.	<urn:uuid:c07e1c4b-79c3-48b6-9715-aec4a1db3d7a>	CC-MAIN-2020-05	https://www.native-english.ru/topics/charlotte-bronte	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250591234.15/warc/CC-MAIN-20200117205732-20200117233732-00541.warc.gz	en	0.99148	270	3.578125	4	[ 0.07412482798099518, -0.030694633722305298, 0.3585412800312042, 0.5592868328094482, -0.16045868396759033, -0.2705526053905487, -0.18843373656272888, 0.42711254954338074, -0.034108880907297134, -0.07038475573062897, -0.029728101566433907, -0.27668991684913635, -0.10159821063280106, 0.038729...	4	Топик Charlotte Bronte Charlotte Bronte was born in 1816 in a small English town. Charlotte and her sisters, Emily and Ann, had a very hard life, from early childhood they knew poverty and very hard work. Charlotte received her education at an orphanage (which she described in her novel Jane Eyre). After that she worked as a governess and a teacher.The works of Charlotte Bronte, together with Charles Dickens, William Thackery and Elisabeth Gaskell are considered to belong to the fine school of English realism of the first half of the 19th century. In her works she wrote about the society she lived in and criticized it. Her first novel The Professor was published only after Charlottte's death.The best novel Jane Eyre, published in 1847, is partly biographical. In 1849 the novel Shirley was published. The story is about the Luddits, workers who did not understand that the real enemy of the working class were the capitalists and aristocrats. They thought that machinery, which they destroyed, was their enemy. The last novel Vilette came out in 1853. Charlotte Bronte died from tuberculosis in 1855. The three Bronte sisters are well known writers and their books are published in many countries.	273	ENGLISH	1
What are key examples of bullying against Piggy in Lord of the Flies? Who bullies Piggy and why? Piggy serves as the symbol of rationality and logic in Lord of the Flies, and it is partially because of his role as this symbol that the bullying against him seems especially pronounced. Though it is obvious to most readers in our current time, when bullying education and prohibition is a cornerstone of many school systems, this was not necessarily the case in the 1950s, when Lord of the Flies was published. It's important to note when reading that, in the 1950s, not only might the treatment of Piggy have been normal and accepted by adults had they been on the island, it's likely that the adults in Piggy's life had treated him the same way Jack and the other boys that "bullied" him do. Piggy is immediately set apart from the others through physical description. Until they exchange names, Ralph is described as the "fair boy" and Piggy as the "fat boy." Piggy asks Ralph his name, but Ralph does not reciprocate the inquiry. Within just a few sentences, readers learn that Piggy is afflicted with asthma and also wears glasses. These characteristics of his serve to lay a foundation of the potential for bullying--but Piggy is also quite likable. He's agreeable, and he's incredibly optimistic. The incidents of bullying happen most when Jack Merridew is around, starting from the moment all of the boys come together. Piggy asked no names. He was intimidated by this uniformed superiority and the offhand authority in Merridew’s voice. He shrank to the other side of Ralph and busied himself with his glasses. Piggy's intelligence and ability to read other people protects him from an immediate attack from Jack; he knows to stay out of Jack's way. Later, though, that is impossible. Piggy begins to gather names, but Jack doesn't want to be called "Jack"; he wants to be called "Merridew." “Kids’ names,” said Merridew. “Why should I be Jack? I’m Merridew.” Ralph turned to him quickly. This was the voice of one who knew his own mind. “Then,” went on Piggy, “that boy—I forget—” “You’re talking too much,” said Jack Merridew. “Shut up, Fatty.” Jack's attacks on Piggy continue, and turn from verbal to physical when Jack physically takes Piggy's glasses off his face against Piggy's will. Jack pointed suddenly. “His specs–use them as burning glasses!” Piggy was surrounded before he could back away. “Here–let me go!” His voice rose to a shriek of terror as Jack snatched the glasses off his face. He physically attacks Piggy again after the boys let the fire go out. This attack is more violent than the first. This from Piggy, and the wails of agreement from some of the hunters, drove Jack to violence. The bolting look came into his blue eyes. He took a step, and able at last to hit someone, stuck his fist into Piggy’s stomach. Piggy sat down with a grunt. Jack stood over him. His voice was vicious with humiliation. “You would, would you? Fatty!” Ralph made a step forward and Jack smacked Piggy’s head. Piggy’s glasses flew off and tinkled on the rocks. The book then balances for several chapters, as Piggy survives the way many bullying victims do--by blending in and by being helpful when it won't draw a tremendous amount of attention. Piggy could almost consider himself accepted, even after Jack and the other hunters steal his glasses (for the theft was not an act of bullying; the hunters would have stolen the glasses from anyone who had them), until Roger 's assault on Piggy, which is a final act of bullying that proves fatal.... (The entire section contains 3 answers and 1,193 words.) check Approved by eNotes Editorial check Approved by eNotes Editorial	<urn:uuid:bd6d7ff8-bc27-4895-99ff-37bf60a44c8d>	CC-MAIN-2020-05	https://www.enotes.com/homework-help/what-key-examples-bullying-against-piggy-329433?en_action=hh-question_click&en_label=topics_related_hh_questions&en_category=internal_campaign	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250609478.50/warc/CC-MAIN-20200123071220-20200123100220-00014.warc.gz	en	0.984471	893	3.609375	4	[ 0.021349593997001648, 0.28061842918395996, -0.04087129235267639, 0.07076874375343323, -0.5193276405334473, 0.05159757658839226, 0.7364470362663269, -0.07805900275707245, 0.01938020810484886, -0.1574922651052475, -0.0989285558462143, -0.17541484534740448, 0.24176719784736633, 0.213612288236...	1	What are key examples of bullying against Piggy in Lord of the Flies? Who bullies Piggy and why? Piggy serves as the symbol of rationality and logic in Lord of the Flies, and it is partially because of his role as this symbol that the bullying against him seems especially pronounced. Though it is obvious to most readers in our current time, when bullying education and prohibition is a cornerstone of many school systems, this was not necessarily the case in the 1950s, when Lord of the Flies was published. It's important to note when reading that, in the 1950s, not only might the treatment of Piggy have been normal and accepted by adults had they been on the island, it's likely that the adults in Piggy's life had treated him the same way Jack and the other boys that "bullied" him do. Piggy is immediately set apart from the others through physical description. Until they exchange names, Ralph is described as the "fair boy" and Piggy as the "fat boy." Piggy asks Ralph his name, but Ralph does not reciprocate the inquiry. Within just a few sentences, readers learn that Piggy is afflicted with asthma and also wears glasses. These characteristics of his serve to lay a foundation of the potential for bullying--but Piggy is also quite likable. He's agreeable, and he's incredibly optimistic. The incidents of bullying happen most when Jack Merridew is around, starting from the moment all of the boys come together. Piggy asked no names. He was intimidated by this uniformed superiority and the offhand authority in Merridew’s voice. He shrank to the other side of Ralph and busied himself with his glasses. Piggy's intelligence and ability to read other people protects him from an immediate attack from Jack; he knows to stay out of Jack's way. Later, though, that is impossible. Piggy begins to gather names, but Jack doesn't want to be called "Jack"; he wants to be called "Merridew." “Kids’ names,” said Merridew. “Why should I be Jack? I’m Merridew.” Ralph turned to him quickly. This was the voice of one who knew his own mind. “Then,” went on Piggy, “that boy—I forget—” “You’re talking too much,” said Jack Merridew. “Shut up, Fatty.” Jack's attacks on Piggy continue, and turn from verbal to physical when Jack physically takes Piggy's glasses off his face against Piggy's will. Jack pointed suddenly. “His specs–use them as burning glasses!” Piggy was surrounded before he could back away. “Here–let me go!” His voice rose to a shriek of terror as Jack snatched the glasses off his face. He physically attacks Piggy again after the boys let the fire go out. This attack is more violent than the first. This from Piggy, and the wails of agreement from some of the hunters, drove Jack to violence. The bolting look came into his blue eyes. He took a step, and able at last to hit someone, stuck his fist into Piggy’s stomach. Piggy sat down with a grunt. Jack stood over him. His voice was vicious with humiliation. “You would, would you? Fatty!” Ralph made a step forward and Jack smacked Piggy’s head. Piggy’s glasses flew off and tinkled on the rocks. The book then balances for several chapters, as Piggy survives the way many bullying victims do--by blending in and by being helpful when it won't draw a tremendous amount of attention. Piggy could almost consider himself accepted, even after Jack and the other hunters steal his glasses (for the theft was not an act of bullying; the hunters would have stolen the glasses from anyone who had them), until Roger 's assault on Piggy, which is a final act of bullying that proves fatal.... (The entire section contains 3 answers and 1,193 words.) check Approved by eNotes Editorial check Approved by eNotes Editorial	849	ENGLISH	1
People - Ancient Near East: Mursili Ii Ancient Near East Mursili Ii in Wikipedia Mursili II (also spelled Mursilis II) was a king of the Hittite Empire (New kingdom) ca. 1321–1295 BC (short chronology). He was the younger son of Suppiluliuma I, one of the most powerful rulers This prince assumed the throne after the premature death of Arnuwanda II who, like their father, fell victim to the plague which ravaged the Hatti in the 1320s BC. He was greeted with contempt by Hatti's enemies and faced numerous rebellions early in his reign, the most serious of which were those initiated by the Kaskas in the mountains of Anatolia, but also by the Arzawa kingdom in southwest Turkey because he was perceived to be an inexperienced ruler who only became king due to the early death of Arnuwanda II. Mursili II records the scorn of his foes in his Annals: " You are a child; you know nothing and instill no fear in me. Your land is now in ruins, and your infantry amd chariotry are few. Against your infantry, I have many infantry; against your chariotry I have many chariotry. Your father had many infantry and chariotry. But you who are a child, how can you match him? (Comprehensive Annals, AM 18-21) " While Mursili II was a young and inexperienced king, he was almost certainly not a child when he took the Hittite throne and must have reached an age to be capable of ruling in his own right. Had he been a child, other arrangements would have been made to secure the stability of the Empire; Mursili after all had two surviving elder brothers who served as the viceroys of Carchemish (i.e.: Sarri-Kush) and Aleppo respectively. Mursili II would prove to be more than a match for his successful father, Suppiluliuma I, in his military deeds and diplomacy. The Annals for the first ten years of his reign have survived and record that he carried out punitive campaigns against the Kaska tribes in the first two years of his reign in order to secure his kingdom's northern borders. The king then turned to the West to resist the aggression of Uhhaziti, king of Arzawa, who was attempting to lure away Hittite allies into his camp. The Annals also reveal that an "omen of the sun," or solar eclipse, occurred in his tenth year as king, just as he was about to launch his campaign against the Kaska peoples. While Mursili II's highest confirmed date was his twenty-second year, he is believed to have lived beyond this date for a few more years and died after a reign of around 25 to 27 years. He was succeeded by Muwatalli II. Main article: Mursili's eclipse Mursili's Year 10 solar eclipse is of great importance for the absolute dating of the Hittite Empire within the chronology of the Ancient Near East. There are only two possible dates for the eclipse: 24 June 1312 BC or 13 April 1308 BC. The earlier date is accepted by most Hittitologists such as Trevor R. Bryce (1998), while Paul Åström (1993) has suggested the later date. However, most scholars accept the 1312 BC event because this eclipse's effects would have been particularly dramatic with a near total eclipse over the Peloponese region and Anatolia (where Mursili II was campaigning) around noon. In contrast, the 1308 BC astronomical event began in Arabia and then travelled eastwards in a northeasterly direction; it only reached its maximum impact over Mongolia and Central Asia. It occurred over Anatolia around 8:20 in the morning making it less noticeable.	<urn:uuid:a396998d-a3c5-4cc8-aac8-aabbeb92e534>	CC-MAIN-2020-05	https://www.bible-history.com/links.php?cat=31&sub=2959&cat_name=People+-+Ancient+Near+East&subcat_name=Mursili+Ii	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251705142.94/warc/CC-MAIN-20200127174507-20200127204507-00402.warc.gz	en	0.985391	808	3.265625	3	[ -0.5402900576591492, 0.2477594017982483, 0.32896679639816284, 0.017091555520892143, -0.7889132499694824, -0.5404840707778931, 0.012154516763985157, -0.0018006258178502321, -0.2605186104774475, 0.09115815907716751, -0.22788399457931519, -0.678421139717102, 0.3438226282596588, 0.182226747274...	1	People - Ancient Near East: Mursili Ii Ancient Near East Mursili Ii in Wikipedia Mursili II (also spelled Mursilis II) was a king of the Hittite Empire (New kingdom) ca. 1321–1295 BC (short chronology). He was the younger son of Suppiluliuma I, one of the most powerful rulers This prince assumed the throne after the premature death of Arnuwanda II who, like their father, fell victim to the plague which ravaged the Hatti in the 1320s BC. He was greeted with contempt by Hatti's enemies and faced numerous rebellions early in his reign, the most serious of which were those initiated by the Kaskas in the mountains of Anatolia, but also by the Arzawa kingdom in southwest Turkey because he was perceived to be an inexperienced ruler who only became king due to the early death of Arnuwanda II. Mursili II records the scorn of his foes in his Annals: " You are a child; you know nothing and instill no fear in me. Your land is now in ruins, and your infantry amd chariotry are few. Against your infantry, I have many infantry; against your chariotry I have many chariotry. Your father had many infantry and chariotry. But you who are a child, how can you match him? (Comprehensive Annals, AM 18-21) " While Mursili II was a young and inexperienced king, he was almost certainly not a child when he took the Hittite throne and must have reached an age to be capable of ruling in his own right. Had he been a child, other arrangements would have been made to secure the stability of the Empire; Mursili after all had two surviving elder brothers who served as the viceroys of Carchemish (i.e.: Sarri-Kush) and Aleppo respectively. Mursili II would prove to be more than a match for his successful father, Suppiluliuma I, in his military deeds and diplomacy. The Annals for the first ten years of his reign have survived and record that he carried out punitive campaigns against the Kaska tribes in the first two years of his reign in order to secure his kingdom's northern borders. The king then turned to the West to resist the aggression of Uhhaziti, king of Arzawa, who was attempting to lure away Hittite allies into his camp. The Annals also reveal that an "omen of the sun," or solar eclipse, occurred in his tenth year as king, just as he was about to launch his campaign against the Kaska peoples. While Mursili II's highest confirmed date was his twenty-second year, he is believed to have lived beyond this date for a few more years and died after a reign of around 25 to 27 years. He was succeeded by Muwatalli II. Main article: Mursili's eclipse Mursili's Year 10 solar eclipse is of great importance for the absolute dating of the Hittite Empire within the chronology of the Ancient Near East. There are only two possible dates for the eclipse: 24 June 1312 BC or 13 April 1308 BC. The earlier date is accepted by most Hittitologists such as Trevor R. Bryce (1998), while Paul Åström (1993) has suggested the later date. However, most scholars accept the 1312 BC event because this eclipse's effects would have been particularly dramatic with a near total eclipse over the Peloponese region and Anatolia (where Mursili II was campaigning) around noon. In contrast, the 1308 BC astronomical event began in Arabia and then travelled eastwards in a northeasterly direction; it only reached its maximum impact over Mongolia and Central Asia. It occurred over Anatolia around 8:20 in the morning making it less noticeable.	843	ENGLISH	1
Utopia has a quality of universality, as revealed by the fact that it has fascinated readers of five centuries, has influenced countless writers, and has invited imitation by scores of "Utopianists." Still, however, an examination of the period of which it was the product is necessary in order to view the work in depth. Remembering that Utopia was published in 1516, we need to recall what some of the major events associated with that era were, who More's great contemporaries were, and what were the principal ideas and drives that framed the cultural patterns of that brilliant era, the Renaissance. The name Raphael, though, may have been chosen by More to remind his readers of the archangel Raphael who is mentioned in the Book of Tobit (3:17; 5:4, 16; 6:11, 14, 16, 18; also in chs. 7, 8, 9, 11, 12). In that book the angel guides Tobias and later cures his father of his blindness. While Hythlodaeus may suggest his words are not to be trusted, Raphael meaning (in Hebrew) "God has healed" suggests that Raphael may be opening the eyes of the reader to what is true. The suggestion that More may have agreed with the views of Raphael is given weight by the way he dressed; with "his cloak... hanging carelessly about him"; a style which Roger Ascham reports that More himself was wont to adopt. Furthermore, more recent criticism has questioned the reliability of both Gile's annotations and the character of "More" in the text itself. Claims that the book only subverts Utopia and Hythlodaeus are possibly oversimplistic.	<urn:uuid:761cbdd2-ef98-49f6-aad2-bfff59b248cd>	CC-MAIN-2020-05	https://utopoians.info/use-utopia-in-a-sentence-cheapest-utopian-characteristics-examples.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594391.21/warc/CC-MAIN-20200119093733-20200119121733-00004.warc.gz	en	0.985349	343	3.453125	3	[ -0.03731921687722206, 0.10889898985624313, 0.11074043065309525, -0.011705352924764156, -0.21303582191467285, 0.5279185771942139, 0.07999727129936218, 0.6541289687156677, -0.1520334780216217, 0.15614400804042816, 0.18039445579051971, -0.0887422114610672, -0.14649654924869537, 0.307905405759...	1	Utopia has a quality of universality, as revealed by the fact that it has fascinated readers of five centuries, has influenced countless writers, and has invited imitation by scores of "Utopianists." Still, however, an examination of the period of which it was the product is necessary in order to view the work in depth. Remembering that Utopia was published in 1516, we need to recall what some of the major events associated with that era were, who More's great contemporaries were, and what were the principal ideas and drives that framed the cultural patterns of that brilliant era, the Renaissance. The name Raphael, though, may have been chosen by More to remind his readers of the archangel Raphael who is mentioned in the Book of Tobit (3:17; 5:4, 16; 6:11, 14, 16, 18; also in chs. 7, 8, 9, 11, 12). In that book the angel guides Tobias and later cures his father of his blindness. While Hythlodaeus may suggest his words are not to be trusted, Raphael meaning (in Hebrew) "God has healed" suggests that Raphael may be opening the eyes of the reader to what is true. The suggestion that More may have agreed with the views of Raphael is given weight by the way he dressed; with "his cloak... hanging carelessly about him"; a style which Roger Ascham reports that More himself was wont to adopt. Furthermore, more recent criticism has questioned the reliability of both Gile's annotations and the character of "More" in the text itself. Claims that the book only subverts Utopia and Hythlodaeus are possibly oversimplistic.	370	ENGLISH	1
When the Han Dynasty of China fell in 220 AD, the country fell into turmoil and was ripped apart by power hungry warlords, looking to seize control of the tattered nation. During this time, Buddhism spread quickly throughout China, gathering many followers. It wasn’t until 570 AD that the Kingdom was restored to , with the Sui Dynasty soon taking over. Around this time, Buddhism saw a drastic halting in its spread. During the time it spread throughout China, Buddhism was met with pious adoration, censure and tolerance. While feudal warlords fought over land, the people of China suffered. Even in the midst of this semi-civil war, they had to deal with the nomadic Mongolians attacking their northern border. The people needed something to put their faith in, and that is where they found Buddhism. In a time of so much death, destruction, and despair, Buddhism alleviated people’s sorrows by explaining how to stop the miseries of their lives through the Four Noble Truths. (Document # 1) People like the scholar Zhi Dun promised that those who followed the Buddhist Scriptures and lived the Buddhist lifestyle would be rewarded with Nirvana, the extinction of desires, and the in the afterlife. Document # 2) Zhi Dun would have followed Buddhism because the invading nomads were driven by greed to pillage and plunder, that having no desire for material things would lead to peace. Those who converted to Buddhism gave up the Confucian way of life, which put importance on family, property, and having a place in society. In the work, “The Disposition of Error”, a Chinese scholar defends Buddhism by saying these things were decadent luxuries of the bourgeoisies, which only provide a desire for more of the luxurious items/activities. He argued that failure to fulfill desires only leads to sorrow, and that wisdom and the Buddhist way of life could replace those desires, therefore replacing the sorrow. (Document # 3) Due to of all said wondrous promises, and the fact that the country was in ruin, it is clear that the people placed religious faith in Buddhism in order to find salvation from the turmoil that China faced. While Buddhism became an important religion among a large portion of the population of China, there were still many who were extremely opposed to the Buddhist religion. The main reason for people being so hostile towards Buddhism was that they felt it went against the ideals of Confucianism which had been the mainstream philosophy in China during the Han Dynasty. In “The Disposition of Error”, an anonymous Chinese Buddhist is being questioned as to why Buddhism is correct, even if it goes against what Confucius had said, specifically how Buddhist monks will not marry nor have children, which is considered to be ridiculous and shameful from the Confucian point of view. Document # 3) Long after the spread of Buddhism declined, the Buddhists were ostracized not only because it differed from Confucianism, but it was not native to China, and from the “barbarian peoples” outside of China. (Document # 4) Han Yu, a scholar and official at the imperial court during the Tang Dynasty, was angered when one of Buddha’s relics, specifically his finger bone, was being brought to China. He considered it to be a barbarian’s religion and could not understand why it had become so mainstream in China. He said that they should destroy the Buddhist relics to spare future generations. (Document # 4) The Tang Emperor Wu was also strongly opposed to Buddhism in China. He felt that it not only spoiled their Confucian customs, but that it made the empire weaker. He believed that it convinced people to not have families and disobey their lords. He viewed Buddhism as a leech, leeching off the country’s wealth, and mind, while giving nothing back. Document # 6) Being an emperor, Wu, as any sane citizen, would have wanted his country to be as strong as possible. He saw Buddhists as people who contributed nothing and had no place in a Confucian China. That is why he was so prejudiced against Buddhism. Despite the hostility that many felt towards Buddhism, Zong Mi, a leading Buddhist scholar and favored by the imperial household, was a man of reason and understanding. He preached tolerance of all religions in China, saying that they each promote good will and an orderly society. Document # 5) Since he was a well respected Buddhist, Zong Mi used his position to promote tolerance which is a tenet to the Buddhist beliefs. Since it’s conception in India, Buddhists have faced persecution/intolerance at at any one point. In China, it was met with open arms from those in need of religious and national peace, and with closed fists from those who kept their beliefs with the philosophy of Confucianism, and tolerance/acceptance from those who saw the benefits in both.	<urn:uuid:de8aa5c1-2b34-4411-b553-bc014e8ad4f4>	CC-MAIN-2020-05	https://tbf-sa.co.za/han-dynasty-4/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251681412.74/warc/CC-MAIN-20200125191854-20200125221854-00129.warc.gz	en	0.9817	1,011	3.828125	4	[ -0.404808908700943, 0.26555365324020386, 0.07551069557666779, -0.3045172691345215, -0.08535405993461609, 0.3794686198234558, 0.18326100707054138, -0.21152007579803467, -0.0053151873871684074, 0.05845554918050766, 0.35838669538497925, -0.1302109658718109, 0.5009590983390808, 0.3081370592117...	3	When the Han Dynasty of China fell in 220 AD, the country fell into turmoil and was ripped apart by power hungry warlords, looking to seize control of the tattered nation. During this time, Buddhism spread quickly throughout China, gathering many followers. It wasn’t until 570 AD that the Kingdom was restored to , with the Sui Dynasty soon taking over. Around this time, Buddhism saw a drastic halting in its spread. During the time it spread throughout China, Buddhism was met with pious adoration, censure and tolerance. While feudal warlords fought over land, the people of China suffered. Even in the midst of this semi-civil war, they had to deal with the nomadic Mongolians attacking their northern border. The people needed something to put their faith in, and that is where they found Buddhism. In a time of so much death, destruction, and despair, Buddhism alleviated people’s sorrows by explaining how to stop the miseries of their lives through the Four Noble Truths. (Document # 1) People like the scholar Zhi Dun promised that those who followed the Buddhist Scriptures and lived the Buddhist lifestyle would be rewarded with Nirvana, the extinction of desires, and the in the afterlife. Document # 2) Zhi Dun would have followed Buddhism because the invading nomads were driven by greed to pillage and plunder, that having no desire for material things would lead to peace. Those who converted to Buddhism gave up the Confucian way of life, which put importance on family, property, and having a place in society. In the work, “The Disposition of Error”, a Chinese scholar defends Buddhism by saying these things were decadent luxuries of the bourgeoisies, which only provide a desire for more of the luxurious items/activities. He argued that failure to fulfill desires only leads to sorrow, and that wisdom and the Buddhist way of life could replace those desires, therefore replacing the sorrow. (Document # 3) Due to of all said wondrous promises, and the fact that the country was in ruin, it is clear that the people placed religious faith in Buddhism in order to find salvation from the turmoil that China faced. While Buddhism became an important religion among a large portion of the population of China, there were still many who were extremely opposed to the Buddhist religion. The main reason for people being so hostile towards Buddhism was that they felt it went against the ideals of Confucianism which had been the mainstream philosophy in China during the Han Dynasty. In “The Disposition of Error”, an anonymous Chinese Buddhist is being questioned as to why Buddhism is correct, even if it goes against what Confucius had said, specifically how Buddhist monks will not marry nor have children, which is considered to be ridiculous and shameful from the Confucian point of view. Document # 3) Long after the spread of Buddhism declined, the Buddhists were ostracized not only because it differed from Confucianism, but it was not native to China, and from the “barbarian peoples” outside of China. (Document # 4) Han Yu, a scholar and official at the imperial court during the Tang Dynasty, was angered when one of Buddha’s relics, specifically his finger bone, was being brought to China. He considered it to be a barbarian’s religion and could not understand why it had become so mainstream in China. He said that they should destroy the Buddhist relics to spare future generations. (Document # 4) The Tang Emperor Wu was also strongly opposed to Buddhism in China. He felt that it not only spoiled their Confucian customs, but that it made the empire weaker. He believed that it convinced people to not have families and disobey their lords. He viewed Buddhism as a leech, leeching off the country’s wealth, and mind, while giving nothing back. Document # 6) Being an emperor, Wu, as any sane citizen, would have wanted his country to be as strong as possible. He saw Buddhists as people who contributed nothing and had no place in a Confucian China. That is why he was so prejudiced against Buddhism. Despite the hostility that many felt towards Buddhism, Zong Mi, a leading Buddhist scholar and favored by the imperial household, was a man of reason and understanding. He preached tolerance of all religions in China, saying that they each promote good will and an orderly society. Document # 5) Since he was a well respected Buddhist, Zong Mi used his position to promote tolerance which is a tenet to the Buddhist beliefs. Since it’s conception in India, Buddhists have faced persecution/intolerance at at any one point. In China, it was met with open arms from those in need of religious and national peace, and with closed fists from those who kept their beliefs with the philosophy of Confucianism, and tolerance/acceptance from those who saw the benefits in both.	1,004	ENGLISH	1
Famous teenage diarist Anne Frank was born Annelies Marie Frank, on June 12, 1929, in Frankfurt, Germany. She lived with her sister Margot, her mother Edith and her father, Otto. A German-Jewish family, the Franks lived quietly on the outskirts of Frankfurt, until Hitler became chancellor of Germany on January 20, 1933, bringing with him strong anti-Jew policies. In 1933 the family moved to Amsterdam. Later, Anne described her family’s emigration as, “Because we’re Jewish, my father immigrated to Holland in 1933, where he became the managing director of the Dutch Opekta Company…” Throughout the 1930s, Anne and her family lived a normal life. That situation changed dramatically once again on September 1, 1939, when Nazi Germany invaded Poland, sparking the start of World War II. By May 1940, the Germans had invaded and occupied the Netherlands. In October 1940, the Nazi’s imposed anti-Jewish measures on the Netherlands. Jews were required to wear a yellow Star of David and observe a curfew; they were forbidden from owning businesses, and the children were put into Jewish schools. On her 13th birthday, in 1942, Anne’s parents gave her a red checkered diary. She wrote her first entry to an imaginary friend called Kitty, saying, “I hope I will be able to confide everything to you…” On July 5th, 1942, Margot received a summons to report to a Nazi work camp. The family instantly went into hiding in makeshift quarters in an empty space at the back of Otto Frank’s company building, known as the Secret Annex. They were accompanied in hiding by the family of Otto’s business partner Hermann van Peles. For two years the families never left the Secret Annex. Anne wrote in her diary every day. On the 3rd February, 1944, she wrote, “I’ve reached the point where I hardly care whether I live or die.” On August 4th, 1944, after being betrayed by an anonymous tip off, a German secret police officer accompanied by four Dutch Nazis stormed the Secret Annex, arresting everyone within. They were shipped to Camp Westerbork, a concentration camp in the northeastern Netherlands, before being transferred to the Auschwitz death camp in Poland on September 3, 1944. On arrival the men and women were separated. Otto Frank never saw his wife or daughters again. After several months of hard labor hauling heavy stones and grass mats, Anne and Margot were transferred to the Bergen-Belsen concentration camp in Germany. Their mother, Edith, was forced to remain. She fell ill and died at Auschwitz on January 6th, 1945. At Bergen-Belsen, food was scarce and disease ran riot. Frank and her sister contracted typhus in the early spring. Both girls died within a day of each other in March 1945; only a few weeks before British soldiers liberated the camp. Anne was just 15 years old at the time of her death. Otto Frank was the only family survivor of the Holocaust. On his return to Amsterdam, he found Anne’s diary. The Secret Annex: Diary Letters from June 14, 1942 to August 1, 1944, was published on June 25th, 1947. It remains one of the most amazing accounts of faith, hope and love in the face of hate ever written, and has been read by millions of people all over the world.	<urn:uuid:a4916450-ef0d-4d5a-b09d-901d30874960>	CC-MAIN-2020-05	https://www.oxfordhomeschooling.co.uk/blog/anne-frank/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250593295.11/warc/CC-MAIN-20200118164132-20200118192132-00362.warc.gz	en	0.984805	719	3.375	3	[ -0.062023505568504333, 0.6168321371078491, -0.08953285217285156, -0.09083831310272217, -0.013772759586572647, 0.5698142051696777, 0.11060570180416107, 0.27625834941864014, -0.22871887683868408, -0.38233351707458496, 0.2178141176700592, -0.3830247223377228, -0.43072831630706787, 0.280154585...	5	Famous teenage diarist Anne Frank was born Annelies Marie Frank, on June 12, 1929, in Frankfurt, Germany. She lived with her sister Margot, her mother Edith and her father, Otto. A German-Jewish family, the Franks lived quietly on the outskirts of Frankfurt, until Hitler became chancellor of Germany on January 20, 1933, bringing with him strong anti-Jew policies. In 1933 the family moved to Amsterdam. Later, Anne described her family’s emigration as, “Because we’re Jewish, my father immigrated to Holland in 1933, where he became the managing director of the Dutch Opekta Company…” Throughout the 1930s, Anne and her family lived a normal life. That situation changed dramatically once again on September 1, 1939, when Nazi Germany invaded Poland, sparking the start of World War II. By May 1940, the Germans had invaded and occupied the Netherlands. In October 1940, the Nazi’s imposed anti-Jewish measures on the Netherlands. Jews were required to wear a yellow Star of David and observe a curfew; they were forbidden from owning businesses, and the children were put into Jewish schools. On her 13th birthday, in 1942, Anne’s parents gave her a red checkered diary. She wrote her first entry to an imaginary friend called Kitty, saying, “I hope I will be able to confide everything to you…” On July 5th, 1942, Margot received a summons to report to a Nazi work camp. The family instantly went into hiding in makeshift quarters in an empty space at the back of Otto Frank’s company building, known as the Secret Annex. They were accompanied in hiding by the family of Otto’s business partner Hermann van Peles. For two years the families never left the Secret Annex. Anne wrote in her diary every day. On the 3rd February, 1944, she wrote, “I’ve reached the point where I hardly care whether I live or die.” On August 4th, 1944, after being betrayed by an anonymous tip off, a German secret police officer accompanied by four Dutch Nazis stormed the Secret Annex, arresting everyone within. They were shipped to Camp Westerbork, a concentration camp in the northeastern Netherlands, before being transferred to the Auschwitz death camp in Poland on September 3, 1944. On arrival the men and women were separated. Otto Frank never saw his wife or daughters again. After several months of hard labor hauling heavy stones and grass mats, Anne and Margot were transferred to the Bergen-Belsen concentration camp in Germany. Their mother, Edith, was forced to remain. She fell ill and died at Auschwitz on January 6th, 1945. At Bergen-Belsen, food was scarce and disease ran riot. Frank and her sister contracted typhus in the early spring. Both girls died within a day of each other in March 1945; only a few weeks before British soldiers liberated the camp. Anne was just 15 years old at the time of her death. Otto Frank was the only family survivor of the Holocaust. On his return to Amsterdam, he found Anne’s diary. The Secret Annex: Diary Letters from June 14, 1942 to August 1, 1944, was published on June 25th, 1947. It remains one of the most amazing accounts of faith, hope and love in the face of hate ever written, and has been read by millions of people all over the world.	776	ENGLISH	1
The penning or penny was the Swedish variant of the Norwegian penning that was minted from about 1150 until 1548, and which remained as a unit of account in Sweden until 1777. Originally penning was first minted in Norway by the Norwegian king Olaf Tryggvason from the year 995, and was later adapted in both Sweden and Denmark as a coin system. The penning was minted in imitation of the pennies, pfennig and deniers issued elsewhere in Europe. However, although based on these coins, the accounting system was distinct, with different systems operating in different regions. All used the öre (derived from the Latin aureus) which was worth 1/8 of a mark or 3 örtugar. However in Svealand, one öre was worth 24 penningar, but in Götaland it was worth 48 penningar and 36 in roughly the Diocese of Linköping and on Gotland. Around 1300, by royal command, the Svealand standard became the national standard, except on Gotland. The örtug was first minted around 1370 and the öre was issued as a coin from 1522. In 1524, however, the real örtug was replaced in minted form with a new one, also known as halvöre (half öre), which had a little higher value (whereas one mark was divided into 24 örtugar, it was divided into 16 halvöre), but the old örtug remained as a counting unit until 1777. The conversion between the different units of currency in use at that time can be summarized as: In 1604, the daler was renamed the riksdaler. There followed a period of very complicated currency, during which both copper and silver versions of the different denominations circulated and the riksdaler rose in value relative to the other units. In 1777, the riksdaler became the basis of a new currency system and the penning ceased to exist. - Norwegian penning, its former Norwegian interpretation - penny, its British equivalent - denier, its former French equivalent - pfennig, its former German equivalent \|This article about a unit of currency is a stub. You can help Wikipedia by expanding it.\|	<urn:uuid:81b5b71c-7566-4cf2-97ca-0e3d15bf8244>	CC-MAIN-2020-05	https://en.wikipedia.org/wiki/Swedish_penning	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250615407.46/warc/CC-MAIN-20200124040939-20200124065939-00417.warc.gz	en	0.980306	493	3.453125	3	[ -0.12714610993862152, 0.016369834542274475, -0.16079753637313843, 0.04395590350031853, 0.15204784274101257, -0.3282945454120636, 0.0783735141158104, 0.1470097154378891, -0.10364361107349396, -0.0071304417215287685, 0.17921823263168335, -0.48460444808006287, 0.19034145772457123, 0.028543442...	1	The penning or penny was the Swedish variant of the Norwegian penning that was minted from about 1150 until 1548, and which remained as a unit of account in Sweden until 1777. Originally penning was first minted in Norway by the Norwegian king Olaf Tryggvason from the year 995, and was later adapted in both Sweden and Denmark as a coin system. The penning was minted in imitation of the pennies, pfennig and deniers issued elsewhere in Europe. However, although based on these coins, the accounting system was distinct, with different systems operating in different regions. All used the öre (derived from the Latin aureus) which was worth 1/8 of a mark or 3 örtugar. However in Svealand, one öre was worth 24 penningar, but in Götaland it was worth 48 penningar and 36 in roughly the Diocese of Linköping and on Gotland. Around 1300, by royal command, the Svealand standard became the national standard, except on Gotland. The örtug was first minted around 1370 and the öre was issued as a coin from 1522. In 1524, however, the real örtug was replaced in minted form with a new one, also known as halvöre (half öre), which had a little higher value (whereas one mark was divided into 24 örtugar, it was divided into 16 halvöre), but the old örtug remained as a counting unit until 1777. The conversion between the different units of currency in use at that time can be summarized as: In 1604, the daler was renamed the riksdaler. There followed a period of very complicated currency, during which both copper and silver versions of the different denominations circulated and the riksdaler rose in value relative to the other units. In 1777, the riksdaler became the basis of a new currency system and the penning ceased to exist. - Norwegian penning, its former Norwegian interpretation - penny, its British equivalent - denier, its former French equivalent - pfennig, its former German equivalent \|This article about a unit of currency is a stub. You can help Wikipedia by expanding it.\|	515	ENGLISH	1
Samuel Chase Biography, Life, Interesting Facts Died On : Also Known For : Birth Place : Samuel Chase was an Associate Justice of the United States Supreme Court and politician. Born on April 17, 1741, he was the representative from Maryland to sign the United States Declaration of Independence. Chase started a career as a lawyer in Annapolis, Maryland. He then served at the Baltimore District Criminal Court as Chief Justice and later at the Maryland General Court. With much experience gathered, President George Washington appointed Samuel Chase to the United States Supreme Court in 1796. However, during the administration of President Thomas Jefferson in 1980, he was impeached for allowing his political lineage to influence his adjudication. The House of Representative triggered an impeachment process on articles of impeachment all based on political bias. Samuel Chase was, however, acquitted by the Senate and he continued to serve on the Supreme Court until his death in 1811. As a politician, Chase served in the Maryland General Assembly and later in the Congressional Congress. Samuel Chase was born on April 17, 1741, at Princess Anne in Maryland as the only child of Reverend Thomas Chase and Matilda Walker. He received early education at home. At the age of eighteen, he studied law under attorney John Hall in Annapolis. In 1761, he was admitted to the Bar. Samuel Chase started his law practice in Annapolis after his admission to the Bar. His colleagues at the bar nicknamed him Old Bacon Face. He was a member of the Forensic Club, a debating society in Annapolis but as expelled in 1762, for irregular and indecent behavior. Samuel Chase won an election to the Maryland General Assembly in 1764 and served for twenty years. While there, he engaged in several wars of words with many loyalist members of the Maryland political circle. Chase became a member of the Annapolis Convention in 1772 serving for two years. Samuel Chase was Maryland’s representative at the Continental Congress. Winning re-election in 1776, he signed the United States Declaration of Independence. He served until 1778. Chase reputation was tainted for his involvement in an attempt to corner the flour market, through insider information he had due to his position in the Congress. This reputational damage caused his return to Continental Congress. Samuel Chase was appointed as the Chief Justice of the Baltimore District Criminal Court in 1988. He served in that position until 1796. He also served as the Chief Justice of the Maryland General Court serving from 1791 to 1796. President George Washington appointed Chase as an associate justice of the United States Supreme Court on January 26, 1796. He would serve on the Court until he died in 1811. After Thomas Jefferson won elections to become the President of the United States in 1880, he became worried by the powers of the judiciary through their exclusive judicial review. He therefore through his Democratic Party championed the removal of Federalist from the bench. One of the targets was Samuel Chase. Jefferson started his ambitions with the repeal of the Judiciary Act of 1801 through his allies in Congress. Through this, the lower courts created by the legislation were abolished and the lifetime appointments of the Federal judges terminated. Some activities of Chase in the court was seen as a disregard to the country’s constitution and through the Virginia Congressman, John Randolph of Roanoke, an impeachment charge was initiated. The House of Representatives slapped Samuel Chase with eight articles of impeachment in 1804. Some of the points for the impeachment were his handling of the trial of John Fries and the political libel trial of James Callender. The impeachment process presided over by Vice President Aaron Burr and prosecution led by Randolph began in 1805. However, the Senate voted to acquit Samuel Chase of all charges on March 1, 1805. Chase is the only United States Supreme Court Judge to be impeached. Samuel Chase married Anne Baldwin, daughter of Thomas and Agnes Baldwin in May 1762. The couple had seven children; three sons and four daughters but only four survived childhood. Ann died in 1776. Samuel Chase later married Hannah Kilty, whom he met during a trip to England. They had two children, Elisa and Hannah. Samuel Chase died in 1811 of a heart attack. He was buried in Old Saint Paul’s Cemetery.	<urn:uuid:75078bc9-3322-46bd-93a4-8c3e70900e2f>	CC-MAIN-2020-05	https://www.sunsigns.org/famousbirthdays/profile/samuel-chase/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251694176.67/warc/CC-MAIN-20200127020458-20200127050458-00079.warc.gz	en	0.986071	884	3.46875	3	[ -0.3588483929634094, 0.21718382835388184, 0.1926650106906891, -0.10581865906715393, -0.10649891197681427, 0.413152813911438, 0.5582906007766724, -0.07271656394004822, 0.13399425148963928, -0.08565033972263336, 0.3892211318016052, 0.004851235076785088, 0.1405196189880371, -0.009116631001234...	9	Samuel Chase Biography, Life, Interesting Facts Died On : Also Known For : Birth Place : Samuel Chase was an Associate Justice of the United States Supreme Court and politician. Born on April 17, 1741, he was the representative from Maryland to sign the United States Declaration of Independence. Chase started a career as a lawyer in Annapolis, Maryland. He then served at the Baltimore District Criminal Court as Chief Justice and later at the Maryland General Court. With much experience gathered, President George Washington appointed Samuel Chase to the United States Supreme Court in 1796. However, during the administration of President Thomas Jefferson in 1980, he was impeached for allowing his political lineage to influence his adjudication. The House of Representative triggered an impeachment process on articles of impeachment all based on political bias. Samuel Chase was, however, acquitted by the Senate and he continued to serve on the Supreme Court until his death in 1811. As a politician, Chase served in the Maryland General Assembly and later in the Congressional Congress. Samuel Chase was born on April 17, 1741, at Princess Anne in Maryland as the only child of Reverend Thomas Chase and Matilda Walker. He received early education at home. At the age of eighteen, he studied law under attorney John Hall in Annapolis. In 1761, he was admitted to the Bar. Samuel Chase started his law practice in Annapolis after his admission to the Bar. His colleagues at the bar nicknamed him Old Bacon Face. He was a member of the Forensic Club, a debating society in Annapolis but as expelled in 1762, for irregular and indecent behavior. Samuel Chase won an election to the Maryland General Assembly in 1764 and served for twenty years. While there, he engaged in several wars of words with many loyalist members of the Maryland political circle. Chase became a member of the Annapolis Convention in 1772 serving for two years. Samuel Chase was Maryland’s representative at the Continental Congress. Winning re-election in 1776, he signed the United States Declaration of Independence. He served until 1778. Chase reputation was tainted for his involvement in an attempt to corner the flour market, through insider information he had due to his position in the Congress. This reputational damage caused his return to Continental Congress. Samuel Chase was appointed as the Chief Justice of the Baltimore District Criminal Court in 1988. He served in that position until 1796. He also served as the Chief Justice of the Maryland General Court serving from 1791 to 1796. President George Washington appointed Chase as an associate justice of the United States Supreme Court on January 26, 1796. He would serve on the Court until he died in 1811. After Thomas Jefferson won elections to become the President of the United States in 1880, he became worried by the powers of the judiciary through their exclusive judicial review. He therefore through his Democratic Party championed the removal of Federalist from the bench. One of the targets was Samuel Chase. Jefferson started his ambitions with the repeal of the Judiciary Act of 1801 through his allies in Congress. Through this, the lower courts created by the legislation were abolished and the lifetime appointments of the Federal judges terminated. Some activities of Chase in the court was seen as a disregard to the country’s constitution and through the Virginia Congressman, John Randolph of Roanoke, an impeachment charge was initiated. The House of Representatives slapped Samuel Chase with eight articles of impeachment in 1804. Some of the points for the impeachment were his handling of the trial of John Fries and the political libel trial of James Callender. The impeachment process presided over by Vice President Aaron Burr and prosecution led by Randolph began in 1805. However, the Senate voted to acquit Samuel Chase of all charges on March 1, 1805. Chase is the only United States Supreme Court Judge to be impeached. Samuel Chase married Anne Baldwin, daughter of Thomas and Agnes Baldwin in May 1762. The couple had seven children; three sons and four daughters but only four survived childhood. Ann died in 1776. Samuel Chase later married Hannah Kilty, whom he met during a trip to England. They had two children, Elisa and Hannah. Samuel Chase died in 1811 of a heart attack. He was buried in Old Saint Paul’s Cemetery.	956	ENGLISH	1
Radio Prague is over the next weeks reporting on aspects of the reign of the Empress Maria Theresa to mark the 300th anniversary of her birth. Actually, her birthday was May 13. She was the one, and only, woman ruler of the Habsburg empire and her 40 year reign usually stirs mixed emotions in one of the key parts of her empire, the then Kingdom of Bohemia. Being a woman in an overwhelmingly man’s world was no doubt a handicap in the 18th century. Her father, Charles the Sixth, tried to pave the way for Maria’s succession, although he seemed for a long time to be hopeful that a son would be born with a less contested path to the throne. So while Marie was dragged along to council sessions with her father, the rest of her education, mostly in the hands of Jesuits, left her largely unprepared for occupying the throne. And the best attempts of her father to sign up the strong neighbouring states to Maria’s succession proved to be in vain. France, Bavaria, Prussia, and Saxony all repudiated their past promises on the death of Charles the Sixth in 1740 and the first of a series of wars was launched. In her own famous words, Maria Theresa came to an empire with the coffers bare and without credit, without an army, and not knowing who to rely on for advice. And her neighbours were keen to take advantage of the perceived weakness and grab a piece of territory. The resulting first war of Silesia resulted in an unsurprising defeat for Austria. Prague was occupied by the Bavarian army and the Austrian army was beaten on Bohemian soil at the battle of Chotusitz or Chotusice, near modern day Caslav. The result was that Prussia took most of the swag in the form of the rich Duchy of Silesia (mostly in modern day Poland) and the country of Kladsko, then regarded as being part of Bohemia. One of the officials ordered that dead bodies should be removed from the streets. Apart from being fought over, the Bohemian lands were also occupied by Bavarian prince elector Charles the Seventh and his French allies. He declared himself King of Bohemia in December 1741. Most of the territory was lost a year later with Bohemia eventually restored to the Austrian fold. Maria Theresa decided to deal leniently with her Czech subjects who had supported her enemies. Trials were held but no one was executed. And she herself could now be crowned as Queen of Bohemia at St Vitus Cathedral in 1743. As historian Eduard Maur comments, Prague represented a sorry spectacle. ʺThe coronation was a slightly special situation. Prague was just recovering from the war. It had been bombarded by the Austrian army when the French were occupying the city and had earlier been bombarded by the French at the start of the war. One of the officials ordered that dead bodies should be removed from the streets. In spite of that the coronation was a lavish spectacle and Maria Theresa came to Prague castle for the event. She was not crowned by the Prague archbishop, as was usual, because he had cooperated with the French and was under house arrest at his country home. The job was carried out by the Olomouc archbishop." The ceremony went ahead as normal, with a few concessions given that this was a queen, and afterwards there were celebrations, a ball, opera presentations and visits by noblemen and visits to the countryside For Prague is was a great spectacle." Another war followed in quick succession in 1744 with Silesia still the main prize and Bohemia one of the main battlefields. This time it was the Prussians who sacked Prague that year and eventually won the war. War was the main function of monarchs at the time with the need to finance large armies the spur for taxation and eventually moves to reform and centralise the state machinery. This was the case with the sprawling Austrian empire as well. Centralising reforms concentrated power in Vienna and eroded many of the traditional rights and privileges of the Bohemian crown and nobility. Other reforms, largely inspired by the so-called Mercantilist school of thinking which put the state in the forefront of moves to boost business and trade, also sought to boost the monarch’s powers. These included the abolition of internal customs duties. The Czech lands profited in part from being earmarked as sites where the textiles and glass industries would thrive, setting down the foundations for the later industrial revolution. The introduction of the Maria Theresa silver thaler as a standard coinage from 1741, which was widely adopted across the German speaking lands and later across the world for the following 200 years, also helped underpin economic development. The revolts were very interesting because nothing on this scale had been seen before in the Czech lands. There were other reforms as well, for example the introduction of obligatory primary school education for the first time for those aged between six and 12. And Maria Theresa was also involved in health reform, promoting the first birthcare clinics across the region. The sovereign was pretty prodigious in the childbirth arena herself, giving birth to 16 children of which 10 survived into adulthood. She was infatuated by her husband, Francis Stephen of Lorraine, who sometimes led her troops on the field of battle with mixed success. He often played away from the marital bed. Many of the monarchs of the era, including Maria Theresa, were dubbed enlightened despots: pushing pragmatic reforms which improved the efficiency of the state but did not mean that they shared or diluted their power. Maria Theresa, a convinced Catholic, was notorious though for her hatred of Jews and her refusal to push for religious toleration. The limits of the reforms were underlined by the strain of yet another war, the so-called Seven Years’ War which ended in 1763. The burden of taxation still fell mostly on peasants and measures to lighten obligatory labour duties were slow to take effect. After similar uprisings across the empire, peasants’ rebellions broke out in Bohemia in 1775 with 40,000 troops having to be sent to supress them. Historian Eduard Maur: ʺThe revolts were very interesting because nothing on this scale had been seen before in the Czech lands. The movement started in Eastern Bohemia and the revolt eventually progressed to Prague, where it was put down by the army. The revolts were interesting from the socio-psychological viewpoint of how people appeared to lose all control over their actions and emotions and that everything that was not nailed down or could not be moved was destroyed. That was the call that went out and was taken up " On the architectural front, Maria Theresa’s reign left some considerable marks on Prague. Prague Castle underwent substantial reconstruction and repairs with the so called Teresian wing added and attempts to give the castle a unified facade. Substantial works on St Vitus’ Cathedral were completed including the southern tower. The Rozmberk Palace was turned into a institution for impoverished noblewomen. St. Nicholas’ Church in the lower town was completed and, upon the abolition of the Jesuit order, the Klementinium became a university library. The Vyšehrad fortress was also strengthened with new gun positions and stores. This is how historian Mauer sums up the matriarchal Maria Theresa monarchy: I would say that Maria Theresa was one of the most significant rulers to exercise authority over the Czech lands."I would say that Maria Theresa was one of the most significant rulers to exercise authority over the Czech lands. Through her reforms she speeded up its development. The reforms affected all levels of society although it could be sometimes said that they were over cautious, took too much time, and did not go far enough. That was the case probably regarding religious tolerance. But in any case, they left a foundation for further developments which followed. She also avoided getting into open conflicts which meant that her reforms were guaranteed to endure. On the other hand, her son pushed through more fundamental, far reaching and effective reforms but at the same time there was increased tension and even open conflict in some of the countries and that forced him and his successor, Leopold II, to go back on some of those reforms.ʺ Jana Ciglerová: Americans say their lives are fantastic, Czechs say everything is terrible – neither is true “There is good, better and then there is the USSR.” – New book depicts life in communist Czechoslovakia through memories of people who experienced it CzechTourism head hints attracting tourists no longer agency’s main goal Minister: Czech Republic won’t take in 40 child refugees from Greek camps “The only solution is political” – Organisers of major anti-government protests in Czechia announce plans for the future	<urn:uuid:e341e27e-289c-43ee-8d85-f7bbb1c8f0c5>	CC-MAIN-2020-05	http://m.radio.cz/en/section/czech-history/maria-theresa-the-empress-who-left-a-mixed-impression-on-the-czech-lands	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250604397.40/warc/CC-MAIN-20200121132900-20200121161900-00405.warc.gz	en	0.984851	1,816	3.484375	3	[ -0.1495147943496704, 0.7091423273086548, 0.22328397631645203, -0.2984820008277893, -0.24936836957931519, -0.0013107536360621452, 0.015014439821243286, 0.3316802978515625, 0.18155118823051453, -0.16935518383979797, 0.0027760099619627, -0.25192463397979736, 0.04436564818024635, 0.09925542026...	1	Radio Prague is over the next weeks reporting on aspects of the reign of the Empress Maria Theresa to mark the 300th anniversary of her birth. Actually, her birthday was May 13. She was the one, and only, woman ruler of the Habsburg empire and her 40 year reign usually stirs mixed emotions in one of the key parts of her empire, the then Kingdom of Bohemia. Being a woman in an overwhelmingly man’s world was no doubt a handicap in the 18th century. Her father, Charles the Sixth, tried to pave the way for Maria’s succession, although he seemed for a long time to be hopeful that a son would be born with a less contested path to the throne. So while Marie was dragged along to council sessions with her father, the rest of her education, mostly in the hands of Jesuits, left her largely unprepared for occupying the throne. And the best attempts of her father to sign up the strong neighbouring states to Maria’s succession proved to be in vain. France, Bavaria, Prussia, and Saxony all repudiated their past promises on the death of Charles the Sixth in 1740 and the first of a series of wars was launched. In her own famous words, Maria Theresa came to an empire with the coffers bare and without credit, without an army, and not knowing who to rely on for advice. And her neighbours were keen to take advantage of the perceived weakness and grab a piece of territory. The resulting first war of Silesia resulted in an unsurprising defeat for Austria. Prague was occupied by the Bavarian army and the Austrian army was beaten on Bohemian soil at the battle of Chotusitz or Chotusice, near modern day Caslav. The result was that Prussia took most of the swag in the form of the rich Duchy of Silesia (mostly in modern day Poland) and the country of Kladsko, then regarded as being part of Bohemia. One of the officials ordered that dead bodies should be removed from the streets. Apart from being fought over, the Bohemian lands were also occupied by Bavarian prince elector Charles the Seventh and his French allies. He declared himself King of Bohemia in December 1741. Most of the territory was lost a year later with Bohemia eventually restored to the Austrian fold. Maria Theresa decided to deal leniently with her Czech subjects who had supported her enemies. Trials were held but no one was executed. And she herself could now be crowned as Queen of Bohemia at St Vitus Cathedral in 1743. As historian Eduard Maur comments, Prague represented a sorry spectacle. ʺThe coronation was a slightly special situation. Prague was just recovering from the war. It had been bombarded by the Austrian army when the French were occupying the city and had earlier been bombarded by the French at the start of the war. One of the officials ordered that dead bodies should be removed from the streets. In spite of that the coronation was a lavish spectacle and Maria Theresa came to Prague castle for the event. She was not crowned by the Prague archbishop, as was usual, because he had cooperated with the French and was under house arrest at his country home. The job was carried out by the Olomouc archbishop." The ceremony went ahead as normal, with a few concessions given that this was a queen, and afterwards there were celebrations, a ball, opera presentations and visits by noblemen and visits to the countryside For Prague is was a great spectacle." Another war followed in quick succession in 1744 with Silesia still the main prize and Bohemia one of the main battlefields. This time it was the Prussians who sacked Prague that year and eventually won the war. War was the main function of monarchs at the time with the need to finance large armies the spur for taxation and eventually moves to reform and centralise the state machinery. This was the case with the sprawling Austrian empire as well. Centralising reforms concentrated power in Vienna and eroded many of the traditional rights and privileges of the Bohemian crown and nobility. Other reforms, largely inspired by the so-called Mercantilist school of thinking which put the state in the forefront of moves to boost business and trade, also sought to boost the monarch’s powers. These included the abolition of internal customs duties. The Czech lands profited in part from being earmarked as sites where the textiles and glass industries would thrive, setting down the foundations for the later industrial revolution. The introduction of the Maria Theresa silver thaler as a standard coinage from 1741, which was widely adopted across the German speaking lands and later across the world for the following 200 years, also helped underpin economic development. The revolts were very interesting because nothing on this scale had been seen before in the Czech lands. There were other reforms as well, for example the introduction of obligatory primary school education for the first time for those aged between six and 12. And Maria Theresa was also involved in health reform, promoting the first birthcare clinics across the region. The sovereign was pretty prodigious in the childbirth arena herself, giving birth to 16 children of which 10 survived into adulthood. She was infatuated by her husband, Francis Stephen of Lorraine, who sometimes led her troops on the field of battle with mixed success. He often played away from the marital bed. Many of the monarchs of the era, including Maria Theresa, were dubbed enlightened despots: pushing pragmatic reforms which improved the efficiency of the state but did not mean that they shared or diluted their power. Maria Theresa, a convinced Catholic, was notorious though for her hatred of Jews and her refusal to push for religious toleration. The limits of the reforms were underlined by the strain of yet another war, the so-called Seven Years’ War which ended in 1763. The burden of taxation still fell mostly on peasants and measures to lighten obligatory labour duties were slow to take effect. After similar uprisings across the empire, peasants’ rebellions broke out in Bohemia in 1775 with 40,000 troops having to be sent to supress them. Historian Eduard Maur: ʺThe revolts were very interesting because nothing on this scale had been seen before in the Czech lands. The movement started in Eastern Bohemia and the revolt eventually progressed to Prague, where it was put down by the army. The revolts were interesting from the socio-psychological viewpoint of how people appeared to lose all control over their actions and emotions and that everything that was not nailed down or could not be moved was destroyed. That was the call that went out and was taken up " On the architectural front, Maria Theresa’s reign left some considerable marks on Prague. Prague Castle underwent substantial reconstruction and repairs with the so called Teresian wing added and attempts to give the castle a unified facade. Substantial works on St Vitus’ Cathedral were completed including the southern tower. The Rozmberk Palace was turned into a institution for impoverished noblewomen. St. Nicholas’ Church in the lower town was completed and, upon the abolition of the Jesuit order, the Klementinium became a university library. The Vyšehrad fortress was also strengthened with new gun positions and stores. This is how historian Mauer sums up the matriarchal Maria Theresa monarchy: I would say that Maria Theresa was one of the most significant rulers to exercise authority over the Czech lands."I would say that Maria Theresa was one of the most significant rulers to exercise authority over the Czech lands. Through her reforms she speeded up its development. The reforms affected all levels of society although it could be sometimes said that they were over cautious, took too much time, and did not go far enough. That was the case probably regarding religious tolerance. But in any case, they left a foundation for further developments which followed. She also avoided getting into open conflicts which meant that her reforms were guaranteed to endure. On the other hand, her son pushed through more fundamental, far reaching and effective reforms but at the same time there was increased tension and even open conflict in some of the countries and that forced him and his successor, Leopold II, to go back on some of those reforms.ʺ Jana Ciglerová: Americans say their lives are fantastic, Czechs say everything is terrible – neither is true “There is good, better and then there is the USSR.” – New book depicts life in communist Czechoslovakia through memories of people who experienced it CzechTourism head hints attracting tourists no longer agency’s main goal Minister: Czech Republic won’t take in 40 child refugees from Greek camps “The only solution is political” – Organisers of major anti-government protests in Czechia announce plans for the future	1,825	ENGLISH	1
By the early 1800s when Merriweather Lewis and William Clark reached the West Coast of the America, the Spanish had been in California for three hundred years. Spain had maintained a number of missions and presidios in New Spain since 1519 and laid claim to the north costal provinces of California in 1542. The royalty of Spain sent out many expeditions over the next two hundred years to explore and settle New Spain of which California was a part. They were particularly anxious to maintain control of the area against Russian adventurers coming down from Alaska. Father Junípero Serra, a Franciscan, founded the Alta California mission chain, which played a significant role in California history. The chain of California Missions were a series of outposts running from San Diego up through California to the San Francisco area. The missions were spaced about 30 miles apart, so that travelers could ride from mission to mission in one day. These outposts were established to bring Christianity to the local Native American populace, while at the same time provide some claim to the land for Spain. The missions held one or two priests, some soldiers, and many natives that were used as unpaid labor to build the mission buildings, maintain the grounds, grow fruits and vegetables and tend to livestock. By 1827, the Mexican Government, which had taken control of the land from Spain, passed the General Law of Expulsion which exiled Spanish born people and removed the clergy from the missions in California. Some of the missions were then nationalized by the Mexican government and sold off. It was not until after California’s statehood as part of the United States that the US Supreme Court restored some missions to the orders that owned them. In 1846, United States declared war on Mexico. American army captain, John C. Fremont, was then in California with a troop of men and joined non-military settlers in overtaking Mexican forts. They raised the “Bear Flag” of the California Republic over Sonoma on June 15, 1846. Today the state flag is based on this original Bear Flag. In 1848, the United States agreed to pay Mexico $18,250,000 and Mexico formally ceded California (and other northern territories) to the United States. The first international boundary was drawn between the US and Mexico by treaty. California was run by the U.S. military until 1850, with towns being run by mayors and councilmen. On September 9, 1850, Californiaofficially became the 31st state of Union of the United States of America.	<urn:uuid:3bb20355-f4c0-475e-9f4b-09bdc7d7988b>	CC-MAIN-2020-05	https://www.vintage-american.com/state-history/history-of-california/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594101.10/warc/CC-MAIN-20200119010920-20200119034920-00063.warc.gz	en	0.980662	518	4.28125	4	[ 0.02564696967601776, 0.16650892794132233, 0.11172548681497574, -0.10483333468437195, -0.3065074384212494, -0.11256349086761475, -0.4425349235534668, 0.28745517134666443, 0.3242190182209015, 0.20992444455623627, 0.16223187744617462, -0.16471099853515625, -0.019221190363168716, 0.12580767273...	3	By the early 1800s when Merriweather Lewis and William Clark reached the West Coast of the America, the Spanish had been in California for three hundred years. Spain had maintained a number of missions and presidios in New Spain since 1519 and laid claim to the north costal provinces of California in 1542. The royalty of Spain sent out many expeditions over the next two hundred years to explore and settle New Spain of which California was a part. They were particularly anxious to maintain control of the area against Russian adventurers coming down from Alaska. Father Junípero Serra, a Franciscan, founded the Alta California mission chain, which played a significant role in California history. The chain of California Missions were a series of outposts running from San Diego up through California to the San Francisco area. The missions were spaced about 30 miles apart, so that travelers could ride from mission to mission in one day. These outposts were established to bring Christianity to the local Native American populace, while at the same time provide some claim to the land for Spain. The missions held one or two priests, some soldiers, and many natives that were used as unpaid labor to build the mission buildings, maintain the grounds, grow fruits and vegetables and tend to livestock. By 1827, the Mexican Government, which had taken control of the land from Spain, passed the General Law of Expulsion which exiled Spanish born people and removed the clergy from the missions in California. Some of the missions were then nationalized by the Mexican government and sold off. It was not until after California’s statehood as part of the United States that the US Supreme Court restored some missions to the orders that owned them. In 1846, United States declared war on Mexico. American army captain, John C. Fremont, was then in California with a troop of men and joined non-military settlers in overtaking Mexican forts. They raised the “Bear Flag” of the California Republic over Sonoma on June 15, 1846. Today the state flag is based on this original Bear Flag. In 1848, the United States agreed to pay Mexico $18,250,000 and Mexico formally ceded California (and other northern territories) to the United States. The first international boundary was drawn between the US and Mexico by treaty. California was run by the U.S. military until 1850, with towns being run by mayors and councilmen. On September 9, 1850, Californiaofficially became the 31st state of Union of the United States of America.	552	ENGLISH	1
Nikolas mistress, overseer, plain white, and poor Nikolas HongMr. BaileyAdvanced US History 13 December 2017Take Home Quiz#3: Distinguish among the major groups within southern white society and explain why each group was committed to the continuation and expansion of slavery.White society was divided between the planter elite and all of the rest. This included the plantation mistress, overseer, plain white, and poor white. While they all had different socioeconomic backgrounds they were all committed to the continuation and expansion of slavery. The planter elite made up about 4% of the southern white society, and they had a disproportionately large political and social power. They usually owned more than 20 slaves. Overseeing the slaves and home was the plantation mistress. Although the mistress of the plantation had slaves to wait on her and attend to her needs, she also supervised the domestic household in the same way as the planter took care of the cotton business, overseeing the supply and preparation of food and linens, the house cleaning and care of the sick, and many other details, including the birthing of babies. Other than the plantation mistress and planter elite, the whites who worked on large plantations were mainly overseers. They managed the slaves and made sure they worked hard and efficiently. The majority of overseers came from the middle class of white farmers or skilled workers, or were younger sons of planters. Other than the planter elite there were very few white folk who owned slaves. A majority of whites were “plain white folk”. These people were often uneducated and illiterate. They were also very independent and did not trust the government. However, the majority of them sided with Andrew Jackson’s democratic party. They lived in small two room cabins, and were simple farmers who raised corn, cotton, hogs, and chickens. The poor whites were a category of desperately poor people relegated to the least desirable land, living on the fringes of polite society. They were often day laborers or squatters who owned neither land nor slaves. Despite the majority of whites not owning slaves this they still supported the continuation of slavery. This was because they feared the competition they believed they would face if slaves were freed and they enjoyed the privileged status that race based slavery gave them. The planter elite, plantation mistress and overseer were committed to the continuation of slavery because it provide a workforce and income for themselves and their family. #5: Analyze how enslaved peoples responded to the inhumanity of their situation.Originally, slaves were indentured servants that were supposed to have had the power to eventually become free after 7 years. However during the eighteenth century slave codes were introduced, and codified practices of treating slaves as property instead of people. The frequent buying and selling of slaves meant that children were often separated from their parents and sold to new masters. In missouri, one woman saw six of her seven children sold away by the plantation owner, and she never saw them again. Slaves often responded to this with deep hate and resentment. However, few revolted due to the harsh consequences that resulted because of it. Southern whites feared slave uprisings more than anything. As a prominent Virginian explained, a slave revolt should “deluge southern country with blood.” Any sign of resistance or rebellion therefore risked a brutal response. The overwhelming firepower and and authority of whites made organized resistance by slaves extremely risky. It was hard for slaves to live a country that was built on freedom and the beliefs of equality for all men. “We hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.” Slaves often took this as being offensive. This resulted in few seldom slave uprisings. In 1800, a slave named Gabriel Prosser, who was a blacksmith on a plantation near Richmond Virginia, hatched a revolt involving perhaps a thousand other slaves. To plan to seize key points in the city, capture the governor, James Monroe, and overthrow the white elite. Gabriel expected the “poor white people” to join their effort. However, someone alerted the whites to the scemes. Gabriel and 26 of his fellow “soldiers” were captured, tried, and hanged. Before his execution, Gabriel explained that he was only imitating George Washington: “I have ventured my life in endeavoring to obtain the liberty of my countrymen.” A white Virginian who observed the hangings noted that the rebels on the gallows displayed a “sense of their natural rights, and a contempt for danger.” This is how slaves reacted to the inhumanity of their situation. #1: Describe the major changes in the practice of religion in America in the early nineteenth century, and analyze their impact.In the early eighteenth century the religious idea predestination arose. Predestination was an idea in which many people believed that God decides what happens to you and your actions don’t impact your afterlife. In the late eighteenth century the groups of Universalists and Unitarians, from New England, challenged the idea of predestination. Unitarians believed Jesus was a saintly man but was not divine. Universalists believed salvation was available to everyone. These two parallel religions believed that humans are able to make decisions for themselves and that good actions could receive salvation. This was known as the Second Great Awakening. The idea of free will leading to salvation was preached throughout frontier revivals which took place in frontier churches in the west. These Frontier Revivals were dominated by Baptists and Methodists in the early nineteenth century. Baptists believed that every story from the Bible was true. They also believed in social equality for all. The Methodists believe in similar ideas as the Baptists. They developed the idea of a “circuit rider.” The job of circuit riders were to travel to remote frontier settlements and try to convert people. These two religions attracted mainly two groups: African Americans and Women. Such appreciation can be seen when an African American named Richard Allen said in 1787, “There was no religious sect or denomination that would suit the capacity of the colored people as well as the Methodist.” There was also religious leadership roles for women. These religious opportunities had a huge impact on traditional roles. It reinforced women’s self confidence as well as expanded horizon. The energies of the revivals spread more of a democratic faith among people on the frontier. #4: Analyze the impact on American society and politics of the emergence of the anti-slavery movement?The first organized emancipation movement appeared in 1816 with the formation of American Colonization Society, whose mission was to return freed slaves back to Africa. Its supporters were prominent figures such as James Monroe, James Madison, Henry Clay, John Marshall, and Daniel Webster. Some saw it as a way of getting rid of the free blacks. In total, 15,000 blacks were returned to Liberia. Abolitionism emerged in the 1830s, demanding an immediate end of slavery. Blacks in Boston and whites in the anti-slavery movement adopted an aggressive new strategy. Its initial efforts to promote a gradual end to slavery by prohibiting it in the western territories and encouraging owners to free their slaves gave way to demands for immediate abolition everywhere. A zealous white Massachusetts activist named William Lloyd Garrison illustrated the change in outlook. Some abolitionists went even further, calling for full social and political equality among the races, although they disagreed over tactics. Abolitionist efforts in the North provoked a strong reaction among southern whites, stirring fears for their safety and resentment of interference. Yet many northerners shared the belief in the racial inferiority of Africans and were hostile to the tactics and message of the abolitionists. Free blacks in the North joined in on this movement to help enslaved blacks in the South escape. This led to the formation of an underground railroad.	<urn:uuid:51c12b23-b1a3-4db0-bdf7-0555b4948bcc>	CC-MAIN-2020-05	https://niagarafallshypnosiscenter.com/nikolas-mistress-overseer-plain-white-and-poor/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250608062.57/warc/CC-MAIN-20200123011418-20200123040418-00516.warc.gz	en	0.982747	1,631	3.984375	4	[ -0.14921733736991882, 0.17897281050682068, 0.08017227798700333, 0.0693177580833435, 0.22078365087509155, 0.20506499707698822, -0.03498770296573639, -0.2922092080116272, 0.1869625747203827, 0.2747822403907776, 0.417111337184906, 0.018251905217766762, -0.00018727080896496773, 0.1914192587137...	1	Nikolas mistress, overseer, plain white, and poor Nikolas HongMr. BaileyAdvanced US History 13 December 2017Take Home Quiz#3: Distinguish among the major groups within southern white society and explain why each group was committed to the continuation and expansion of slavery.White society was divided between the planter elite and all of the rest. This included the plantation mistress, overseer, plain white, and poor white. While they all had different socioeconomic backgrounds they were all committed to the continuation and expansion of slavery. The planter elite made up about 4% of the southern white society, and they had a disproportionately large political and social power. They usually owned more than 20 slaves. Overseeing the slaves and home was the plantation mistress. Although the mistress of the plantation had slaves to wait on her and attend to her needs, she also supervised the domestic household in the same way as the planter took care of the cotton business, overseeing the supply and preparation of food and linens, the house cleaning and care of the sick, and many other details, including the birthing of babies. Other than the plantation mistress and planter elite, the whites who worked on large plantations were mainly overseers. They managed the slaves and made sure they worked hard and efficiently. The majority of overseers came from the middle class of white farmers or skilled workers, or were younger sons of planters. Other than the planter elite there were very few white folk who owned slaves. A majority of whites were “plain white folk”. These people were often uneducated and illiterate. They were also very independent and did not trust the government. However, the majority of them sided with Andrew Jackson’s democratic party. They lived in small two room cabins, and were simple farmers who raised corn, cotton, hogs, and chickens. The poor whites were a category of desperately poor people relegated to the least desirable land, living on the fringes of polite society. They were often day laborers or squatters who owned neither land nor slaves. Despite the majority of whites not owning slaves this they still supported the continuation of slavery. This was because they feared the competition they believed they would face if slaves were freed and they enjoyed the privileged status that race based slavery gave them. The planter elite, plantation mistress and overseer were committed to the continuation of slavery because it provide a workforce and income for themselves and their family. #5: Analyze how enslaved peoples responded to the inhumanity of their situation.Originally, slaves were indentured servants that were supposed to have had the power to eventually become free after 7 years. However during the eighteenth century slave codes were introduced, and codified practices of treating slaves as property instead of people. The frequent buying and selling of slaves meant that children were often separated from their parents and sold to new masters. In missouri, one woman saw six of her seven children sold away by the plantation owner, and she never saw them again. Slaves often responded to this with deep hate and resentment. However, few revolted due to the harsh consequences that resulted because of it. Southern whites feared slave uprisings more than anything. As a prominent Virginian explained, a slave revolt should “deluge southern country with blood.” Any sign of resistance or rebellion therefore risked a brutal response. The overwhelming firepower and and authority of whites made organized resistance by slaves extremely risky. It was hard for slaves to live a country that was built on freedom and the beliefs of equality for all men. “We hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.” Slaves often took this as being offensive. This resulted in few seldom slave uprisings. In 1800, a slave named Gabriel Prosser, who was a blacksmith on a plantation near Richmond Virginia, hatched a revolt involving perhaps a thousand other slaves. To plan to seize key points in the city, capture the governor, James Monroe, and overthrow the white elite. Gabriel expected the “poor white people” to join their effort. However, someone alerted the whites to the scemes. Gabriel and 26 of his fellow “soldiers” were captured, tried, and hanged. Before his execution, Gabriel explained that he was only imitating George Washington: “I have ventured my life in endeavoring to obtain the liberty of my countrymen.” A white Virginian who observed the hangings noted that the rebels on the gallows displayed a “sense of their natural rights, and a contempt for danger.” This is how slaves reacted to the inhumanity of their situation. #1: Describe the major changes in the practice of religion in America in the early nineteenth century, and analyze their impact.In the early eighteenth century the religious idea predestination arose. Predestination was an idea in which many people believed that God decides what happens to you and your actions don’t impact your afterlife. In the late eighteenth century the groups of Universalists and Unitarians, from New England, challenged the idea of predestination. Unitarians believed Jesus was a saintly man but was not divine. Universalists believed salvation was available to everyone. These two parallel religions believed that humans are able to make decisions for themselves and that good actions could receive salvation. This was known as the Second Great Awakening. The idea of free will leading to salvation was preached throughout frontier revivals which took place in frontier churches in the west. These Frontier Revivals were dominated by Baptists and Methodists in the early nineteenth century. Baptists believed that every story from the Bible was true. They also believed in social equality for all. The Methodists believe in similar ideas as the Baptists. They developed the idea of a “circuit rider.” The job of circuit riders were to travel to remote frontier settlements and try to convert people. These two religions attracted mainly two groups: African Americans and Women. Such appreciation can be seen when an African American named Richard Allen said in 1787, “There was no religious sect or denomination that would suit the capacity of the colored people as well as the Methodist.” There was also religious leadership roles for women. These religious opportunities had a huge impact on traditional roles. It reinforced women’s self confidence as well as expanded horizon. The energies of the revivals spread more of a democratic faith among people on the frontier. #4: Analyze the impact on American society and politics of the emergence of the anti-slavery movement?The first organized emancipation movement appeared in 1816 with the formation of American Colonization Society, whose mission was to return freed slaves back to Africa. Its supporters were prominent figures such as James Monroe, James Madison, Henry Clay, John Marshall, and Daniel Webster. Some saw it as a way of getting rid of the free blacks. In total, 15,000 blacks were returned to Liberia. Abolitionism emerged in the 1830s, demanding an immediate end of slavery. Blacks in Boston and whites in the anti-slavery movement adopted an aggressive new strategy. Its initial efforts to promote a gradual end to slavery by prohibiting it in the western territories and encouraging owners to free their slaves gave way to demands for immediate abolition everywhere. A zealous white Massachusetts activist named William Lloyd Garrison illustrated the change in outlook. Some abolitionists went even further, calling for full social and political equality among the races, although they disagreed over tactics. Abolitionist efforts in the North provoked a strong reaction among southern whites, stirring fears for their safety and resentment of interference. Yet many northerners shared the belief in the racial inferiority of Africans and were hostile to the tactics and message of the abolitionists. Free blacks in the North joined in on this movement to help enslaved blacks in the South escape. This led to the formation of an underground railroad.	1,631	ENGLISH	1
The “unsinkable” ship Construction – The Titanic was constructed in Belfast from 1908-1909AD. It was owned by the White Star Line company, a successful holiday travel company through its passenger ships. It was due to travel over the Atlantic Ocean from Southampton to New York, carrying over 2000 holiday passengers. It was later discovered that the company provided the builders with poor quality materials that would loosen and break and it was built with not enough life boats on to make more room for the first class cabins. Setting sail – The Titanic set sail on April 10th at roughly noon from Southampton docks. For a few days, the ship sailed over calm, settled waters. A slight change of plan – The owner of the white star line company (Bruce Ismay) pressured the captain of the Titanic (Edward John Smith) to turn up the speed of the ship so that they could complete a record of the fastest crossing of the Atlantic Ocean. People say that this was the first mistake made as they believe that the Captain should have refused on the behalf of his people’s safety. Mistaken beliefs – Believing that the ship was unsinkable, the Titanic’s captain agreed to raise the speed and ignored at least 7 warnings of upcoming icebergs from boats nearby. It is said that he believed that a ship so modern could never be sunk by an iceberg. Danger seems apparent – After calm waters for a few days, members of the crew reported the sighting of an iceberg ahead. The captain said it would be fine and he saw that it was only small on the surface. He did not know that the iceberg was large underneath the surface of the water and when the ship drew near, it was unable to stop or turn away due to the high speeds it was going at. The iceberg strikes – the Titanic was struck by the iceberg on the ship’s right side at 11:40pm and within a few minutes, water began to pour in. Help is required – the captain was warned of the water and he ordered help over the radio at 12:00am, now desperate. Lives that could have been saved – a ship nearby, the Californian, saw the signals but had not heard the radio as the captain of the ship (Walter Lord) had allowed his radio man to go to rest before 11:00, therefore meaning that he did not pick up the signals. Members of the Californian saw the flares that the Titanic had sent up and they informed the captain but he dismissed the warnings, thinking it was just another ship having a party. Escaping the disaster – no help received, the captain gave orders for the lifeboats to be loaded, women and children first. Confused crew – the orders that had been given from the captain were not very clear and many of the ship’s crew were misinformed. Because of this, the first lifeboat was lowered, carrying 26 of the 65 people it could hold. Going under – the last lifeboat was lowered at 02:05am, leaving 1500 people still on the sinking ship. Slowly, the ship went under, taking its passengers with it into the Atlantic Ocean and those in the water slowly drown or freeze to death. Help on the horizon – after 8 hours of waiting, a ship (the Carpathia) comes to the rescue of the survivors aboard the lifeboats and a few days later, they arrive in New York. The North Pole Located in the northern hemisphere, the Arctic regions are home to many wild animals as well as few human inhabitants. Warmest of the two Polar Regions, the Arctic houses more land animals than the Antarctic. These include polar bears, arctic foxes, walrus, reindeer, beluga wales, arctic wolves, snowy owls, narwhals, muskoxen, lemming, arctic hare, various species of seals, puffins, seabirds, stoats and Canadian lynxes. These species of animals have adapted over the years to survive in the environment they are living in. The arctic can drop down to -68˚C. The South Pole Richer in sea life than the Arctic, the Antarctic is the colder of the two Polar Regions. Found in the southern hemisphere, no humans live permanently in the South Pole. However, scientists may visit there or live there temporarily for scientific or photographic studies. Not many land animals can survive in this harsh environment and those that can, often take shelter from the endless storms in the water. For example, penguins, various seals, fish and birds can all be found living in the regions of the Antarctic. Only small plants and lichens are able to thrive throughout the harsh winters of the Antarctic. These regions are the coldest to be found on our planet and the temperature can drop down to -89˚C. The threat to our planet Through climate change, we are affecting our planet drastically. This is affecting the animals of the poles the most. In both Polar Regions, as the climate becomes hotter, the ice is melting and the animals are suffering and having to adapt to the changing environment. They are unable to keep up with the changes we are making to our planet and as a result, species are slowly dying out or becoming endangered.	<urn:uuid:03ae86cb-41bf-4547-9223-86abdaddd602>	CC-MAIN-2020-05	https://www.stjosephscatholicprimaryvoluntaryacademy.co.uk/abigail-angela-sean-and-olivia-l/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251684146.65/warc/CC-MAIN-20200126013015-20200126043015-00035.warc.gz	en	0.980039	1,085	3.75	4	[ -0.015852823853492737, -0.2434307038784027, -0.1045861542224884, -0.30061063170433044, -0.08034883439540863, -0.030868418514728546, 0.08972149342298508, 0.07000865787267685, -0.1989041268825531, 0.053752921521663666, 0.2914239466190338, -0.17813849449157715, -0.3750877380371094, 0.34690362...	3	The “unsinkable” ship Construction – The Titanic was constructed in Belfast from 1908-1909AD. It was owned by the White Star Line company, a successful holiday travel company through its passenger ships. It was due to travel over the Atlantic Ocean from Southampton to New York, carrying over 2000 holiday passengers. It was later discovered that the company provided the builders with poor quality materials that would loosen and break and it was built with not enough life boats on to make more room for the first class cabins. Setting sail – The Titanic set sail on April 10th at roughly noon from Southampton docks. For a few days, the ship sailed over calm, settled waters. A slight change of plan – The owner of the white star line company (Bruce Ismay) pressured the captain of the Titanic (Edward John Smith) to turn up the speed of the ship so that they could complete a record of the fastest crossing of the Atlantic Ocean. People say that this was the first mistake made as they believe that the Captain should have refused on the behalf of his people’s safety. Mistaken beliefs – Believing that the ship was unsinkable, the Titanic’s captain agreed to raise the speed and ignored at least 7 warnings of upcoming icebergs from boats nearby. It is said that he believed that a ship so modern could never be sunk by an iceberg. Danger seems apparent – After calm waters for a few days, members of the crew reported the sighting of an iceberg ahead. The captain said it would be fine and he saw that it was only small on the surface. He did not know that the iceberg was large underneath the surface of the water and when the ship drew near, it was unable to stop or turn away due to the high speeds it was going at. The iceberg strikes – the Titanic was struck by the iceberg on the ship’s right side at 11:40pm and within a few minutes, water began to pour in. Help is required – the captain was warned of the water and he ordered help over the radio at 12:00am, now desperate. Lives that could have been saved – a ship nearby, the Californian, saw the signals but had not heard the radio as the captain of the ship (Walter Lord) had allowed his radio man to go to rest before 11:00, therefore meaning that he did not pick up the signals. Members of the Californian saw the flares that the Titanic had sent up and they informed the captain but he dismissed the warnings, thinking it was just another ship having a party. Escaping the disaster – no help received, the captain gave orders for the lifeboats to be loaded, women and children first. Confused crew – the orders that had been given from the captain were not very clear and many of the ship’s crew were misinformed. Because of this, the first lifeboat was lowered, carrying 26 of the 65 people it could hold. Going under – the last lifeboat was lowered at 02:05am, leaving 1500 people still on the sinking ship. Slowly, the ship went under, taking its passengers with it into the Atlantic Ocean and those in the water slowly drown or freeze to death. Help on the horizon – after 8 hours of waiting, a ship (the Carpathia) comes to the rescue of the survivors aboard the lifeboats and a few days later, they arrive in New York. The North Pole Located in the northern hemisphere, the Arctic regions are home to many wild animals as well as few human inhabitants. Warmest of the two Polar Regions, the Arctic houses more land animals than the Antarctic. These include polar bears, arctic foxes, walrus, reindeer, beluga wales, arctic wolves, snowy owls, narwhals, muskoxen, lemming, arctic hare, various species of seals, puffins, seabirds, stoats and Canadian lynxes. These species of animals have adapted over the years to survive in the environment they are living in. The arctic can drop down to -68˚C. The South Pole Richer in sea life than the Arctic, the Antarctic is the colder of the two Polar Regions. Found in the southern hemisphere, no humans live permanently in the South Pole. However, scientists may visit there or live there temporarily for scientific or photographic studies. Not many land animals can survive in this harsh environment and those that can, often take shelter from the endless storms in the water. For example, penguins, various seals, fish and birds can all be found living in the regions of the Antarctic. Only small plants and lichens are able to thrive throughout the harsh winters of the Antarctic. These regions are the coldest to be found on our planet and the temperature can drop down to -89˚C. The threat to our planet Through climate change, we are affecting our planet drastically. This is affecting the animals of the poles the most. In both Polar Regions, as the climate becomes hotter, the ice is melting and the animals are suffering and having to adapt to the changing environment. They are unable to keep up with the changes we are making to our planet and as a result, species are slowly dying out or becoming endangered.	1,096	ENGLISH	1
Thomas Taylor (born 1777 or 1778, died 1826) was an English artist and architect. Although he did not achieve the reputation or the output of Thomas Rickman, he was another pioneer in the use of the Gothic Revival style in church architecture. Thomas Rickman, was an English architect and architectural antiquary who was a major figure in the Gothic Revival. He is particularly remembered for his Attempt to Discriminate the Styles of English Architecture (1817), which established the basic chronological classification and terminology that are still in widespread use for the different styles of English medieval ecclesiastical architecture. Gothic Revival is an architectural movement popular in the Western world that began in the late 1740s in England. Its momentum grew in the early 19th century, when increasingly serious and learned admirers of neo-Gothic styles sought to revive medieval Gothic architecture, in contrast to the neoclassical styles prevalent at the time. Gothic Revival draws features from the original Gothic style, including decorative patterns, finials, lancet windows, hood moulds and label stops. Nothing is known of Taylor's early life. During the 1790s he was working in the London office of the architect James Wyatt. At the same time he enrolled in the Royal Academy Schools to study architecture on 15 July 1791, giving his age as 22. Between 1792 and 1811 he exhibited 58 pictures at the Royal Academy. Some of these pictures were landscapes, but most were of medieval buildings. By 1810 he had moved to Leeds, West Yorkshire, where he established an architectural practice, and continued to work as an artist. He died in Leeds in 1826 when he was aged in his late 40s. James Wyatt was an English architect, a rival of Robert Adam in the neoclassical style and neo-Gothic style. The Royal Academy of Arts (RA) is an art institution based in Burlington House on Piccadilly in London. It has a unique position as an independent, privately funded institution led by eminent artists and architects. Its purpose is to promote the creation, enjoyment and appreciation of the visual arts through exhibitions, education and debate. In the history of Europe, the Middle Ages lasted from the 5th to the 15th century. It began with the fall of the Western Roman Empire and merged into the Renaissance and the Age of Discovery. The Middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages. His first known architectural work the rebuilding of the south side of Leeds Parish church (1808–12) in Gothic Revival style, including a large window in the south transept. This was followed by Leeds Court House (1811–13) in Neoclassical style.Taylor's first commission for a new church came from Revd Hammond Robertson (1757–1841), an enthusiast for the use of the Gothic style in church architecture. This was Christ Church, Liversedge, West Yorkshire. Robertson bought the site, paid for the Act of Parliament, and also paid for the church itself. The foundation stone was laid in 1812, and the church was consecrated in 1816. It was a large church, with aisles, a clerestory, a west tower, and a chancel larger than was normal at the time. Christ Church was the first new church in Gothic style to be built in the local region. More churches followed locally, including Holy Trinity Huddersfield, constructed 1816-19. By 1815–16 he was also working in Lancashire, repairing churches in Colne and Rochdale, and rebuilding Holy Trinity Church, Littleborough (1816–20). Leeds Minster, or the Minster and Parish Church of Saint Peter-at-Leeds,, in Leeds, West Yorkshire is a large Church of England foundation of major architectural and liturgical significance. A church is recorded on the site as early as the 7th century, although the present structure is a Gothic Revival one, dating from the mid-19th century. It is dedicated to Saint Peter and was the Parish Church of Leeds before becoming a Minster in 2012. It has been designated a grade I listed building by English Heritage. A transept is a transverse part of any building, which lies across the main body of the edifice. In churches, a transept is an area set crosswise to the nave in a cruciform ("cross-shaped") building within the Romanesque and Gothic Christian church architectural traditions. Each half of a transept is known as a semitransept. Neoclassical architecture is an architectural style produced by the neoclassical movement that began in the mid-18th century. In its purest form, it is a style principally derived from the architecture of classical antiquity, the Vitruvian principles, and the work of the Italian architect Andrea Palladio. The Church Buildings Act of 1818 provided grants for the building of new churches, especially in areas where their building had not kept up with the growth of the population. The grants were administered by the Church Building Commission, and these churches are generally known as Commissioners' churches. Lawrence, Pudsey (1819–24). During the time he was designing these churches, he was also designing other new churches, and carrying out repairs and alterations to existing churches.Taylor, because of his recent building experience and his geographical location, was ideally placed to receive commissions for these churches. In all he was commissioned to build seven of these churches, all in Yorkshire, the first being St A Commissioners' church, also known as a Waterloo church and Million Act church, is an Anglican church in the United Kingdom built with money voted by Parliament as a result of the Church Building Acts of 1818 and 1824. The 1818 Act supplied a grant of money and established the Church Building Commission to direct its use, and in 1824 made a further grant of money. In addition to paying for the building of churches, the Commission had powers to divide and subdivide parishes, and to provide endowments. The Commission continued to function as a separate body until the end of 1856, when it was absorbed into the Ecclesiastical Commission. In some cases the Commissioners provided the full cost of the new church; in other cases they provided a partial grant and the balance was raised locally. In total 612 new churches were provided, mainly in expanding industrial towns and cities. Pudsey is a market town in West Yorkshire, England. Once independent, it was incorporated into the City of Leeds metropolitan borough in 1974. It is located midway between Bradford city centre and Leeds city centre. Historically in the West Riding of Yorkshire, it has a population of 22,408. It also lends its name and sits in the local Leeds City Council ward of Pudsey and Pudsey parliamentary constituency. Robert Dennis Chantrell was an English church architect, best-known today for designing Leeds Parish Church. All Saints' Church or Stand Church is an active Anglican parish church in Stand, Whitefield, Greater Manchester, England. It is in the deanery of Radcliffe and Prestwich, the archdeaconry of Bolton, and the diocese of Manchester. The church is recorded in the National Heritage List for England as a designated Grade I-listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. The church is a tall building, standing on high ground, and is constructed on a platform. George Webster was an English architect who practised in Kendal, which was at the time in Westmorland, and later in Cumbria. All of his works were executed near his practice, and were located in Cumbria, in north Lancashire, and in the adjacent parts of Yorkshire. Most of his work was carried out on domestic buildings, but he also designed churches, and public and commercial buildings. Holy Trinity Church is in Mount Pleasant, Blackburn, Lancashire, England. It is a former Anglican parish church which is now redundant and under the care of the Churches Conservation Trust. It is recorded in the National Heritage List for England as a designated Grade II listed building. Holy Trinity Church, in Leeds, West Yorkshire, is a Church of England Parish Church in the Parish of Leeds City in the Diocese of Leeds. It was built in 1722–7, but the steeple dates from 1839. It is a Grade I Listed building. Holy Trinity Church is in the village of Hoghton, Lancashire, England. It is an active Anglican parish church in the deanery of Leyland, the archdeaconry of Blackburn, and the diocese of Blackburn. The church is recorded in the National Heritage List for England as a designated Grade II listed building. It is a Commissioners' church, having received a grant towards its construction from the Church Building Commission. Holy Trinity Church, Bolton is a redundant Church of England parish church in Trinity Street, Bolton, Greater Manchester, England. It a Grade II listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. St Peter's Church is in Bank Street, Darwen, Lancashire, England. It is an active Anglican parish church in the deanery of Blackburn with Darwen, the archdeaconry of Blackburn, and the diocese of Blackburn. The church is recorded in the National Heritage List for England as a designated Grade II* listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. Joseph Stretch Crowther was an English architect who practised in Manchester. Holy Trinity Church is in the village of Rainow, Cheshire, England. It is an active Anglican parish church in the deanery of Macclesfield, the archdeaconry of Macclesfield, and the diocese of Chester. Its benefice is combined with those of St John, Saltersford, and St Stephen, Forest. The church is recorded in the National Heritage List for England as a designated Grade II listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. West Yorkshire is a metropolitan county in the Yorkshire and the Humber region of England. Created as a metropolitan county in 1974 after the passage of the Local Government Act 1972, it consists of five metropolitan boroughs, namely the City of Bradford, Calderdale, Kirklees, the City of Leeds and the City of Wakefield. Its area corresponds approximately with the historic West Riding of Yorkshire, and it contains the major towns of Bradford, Dewsbury, Halifax, Huddersfield, Leeds, and Wakefield. William Hill was an English architect who practised from offices in Leeds, West Yorkshire, England. Clark Rampling was an English architect who worked from offices in London. His best known work is the Liverpool Medical Institution, which was built in 1835–37 in Neoclassical style. This building is recorded in the National Heritage List for England as a designated Grade II* listed building. Earlier, he had designed the Church of St Mary, Birch, a Commissioners' church in Gothic Revival style, which has since been demolished. He died in 1875 in Tranmere, which is now in Merseyside. Edwin Hugh Shellard was an English architect who practised in Manchester, being active between 1844 and 1864. Most of his works are located in Northwest England, in what is now Greater Manchester, Lancashire, Cheshire, and Derbyshire. He was mainly an ecclesiastical architect, and gained contracts to design at least 13 churches for the Church Building Commission, these churches being known as Commissioners' churches. Most of his designs were in Gothic Revival style, usually Early English or Decorated, but he also experimented in the Perpendicular style. He employed the Romanesque Revival style in his additions to St Mary's Church, Preston. The National Heritage List for England shows that at least 23 of his new churches are designated as listed buildings, four of them at Grade II. The authors of the Buildings of England series consider that his finest work is St John's Minster in Preston, Lancashire. Holy Trinity Church is in Accrington Road, Burnley, Lancashire, England. It is a redundant Anglican parish church, and is recorded in the National Heritage List for England as a designated Grade II listed building. Holy Trinity is a Commissioners' church designed by Lewis Vulliamy in Early English style. The church was extended in 1871–72, but closed in 1990, and has been converted into flats. Holy Trinity Church is a Church of England parish church in the town of Huddersfield, West Yorkshire, England. It opened in 1819 and is a grade II listed building. The church is situated just off Trinity Street, named after the church and forming part of the main A640 road from Huddersfield to Rochdale, and is just outside the town centre, in the suburb of Marsh. The parish forms part of the diocese of Leeds. Sir Nikolaus Bernhard Leon Pevsner was a German-British art historian and architectural historian best known for his monumental 46-volume series of county-by-county guides, The Buildings of England (1951–74). Yale University Press is a university press associated with Yale University. It was founded in 1908 by George Parmly Day, and became an official department of Yale University in 1961, but it remains financially and operationally autonomous. The International Standard Book Number (ISBN) is a numeric commercial book identifier which is intended to be unique. Publishers purchase ISBNs from an affiliate of the International ISBN Agency.	<urn:uuid:fcd1b56d-7c63-4e24-9984-93960bf0797a>	CC-MAIN-2020-05	https://wikimili.com/en/Thomas_Taylor_%28architect%29	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250599789.45/warc/CC-MAIN-20200120195035-20200120224035-00446.warc.gz	en	0.982092	2,858	3.4375	3	[ 0.3628079295158386, -0.10488846153020859, 0.15260818600654602, -0.04965087026357651, 0.041157618165016174, 0.07541128993034363, -0.45298799872398376, -0.04727023094892502, -0.12940946221351624, -0.37755531072616577, -0.23646330833435059, -0.054110124707221985, -0.031382251530885696, -0.037...	1	Thomas Taylor (born 1777 or 1778, died 1826) was an English artist and architect. Although he did not achieve the reputation or the output of Thomas Rickman, he was another pioneer in the use of the Gothic Revival style in church architecture. Thomas Rickman, was an English architect and architectural antiquary who was a major figure in the Gothic Revival. He is particularly remembered for his Attempt to Discriminate the Styles of English Architecture (1817), which established the basic chronological classification and terminology that are still in widespread use for the different styles of English medieval ecclesiastical architecture. Gothic Revival is an architectural movement popular in the Western world that began in the late 1740s in England. Its momentum grew in the early 19th century, when increasingly serious and learned admirers of neo-Gothic styles sought to revive medieval Gothic architecture, in contrast to the neoclassical styles prevalent at the time. Gothic Revival draws features from the original Gothic style, including decorative patterns, finials, lancet windows, hood moulds and label stops. Nothing is known of Taylor's early life. During the 1790s he was working in the London office of the architect James Wyatt. At the same time he enrolled in the Royal Academy Schools to study architecture on 15 July 1791, giving his age as 22. Between 1792 and 1811 he exhibited 58 pictures at the Royal Academy. Some of these pictures were landscapes, but most were of medieval buildings. By 1810 he had moved to Leeds, West Yorkshire, where he established an architectural practice, and continued to work as an artist. He died in Leeds in 1826 when he was aged in his late 40s. James Wyatt was an English architect, a rival of Robert Adam in the neoclassical style and neo-Gothic style. The Royal Academy of Arts (RA) is an art institution based in Burlington House on Piccadilly in London. It has a unique position as an independent, privately funded institution led by eminent artists and architects. Its purpose is to promote the creation, enjoyment and appreciation of the visual arts through exhibitions, education and debate. In the history of Europe, the Middle Ages lasted from the 5th to the 15th century. It began with the fall of the Western Roman Empire and merged into the Renaissance and the Age of Discovery. The Middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages. His first known architectural work the rebuilding of the south side of Leeds Parish church (1808–12) in Gothic Revival style, including a large window in the south transept. This was followed by Leeds Court House (1811–13) in Neoclassical style.Taylor's first commission for a new church came from Revd Hammond Robertson (1757–1841), an enthusiast for the use of the Gothic style in church architecture. This was Christ Church, Liversedge, West Yorkshire. Robertson bought the site, paid for the Act of Parliament, and also paid for the church itself. The foundation stone was laid in 1812, and the church was consecrated in 1816. It was a large church, with aisles, a clerestory, a west tower, and a chancel larger than was normal at the time. Christ Church was the first new church in Gothic style to be built in the local region. More churches followed locally, including Holy Trinity Huddersfield, constructed 1816-19. By 1815–16 he was also working in Lancashire, repairing churches in Colne and Rochdale, and rebuilding Holy Trinity Church, Littleborough (1816–20). Leeds Minster, or the Minster and Parish Church of Saint Peter-at-Leeds,, in Leeds, West Yorkshire is a large Church of England foundation of major architectural and liturgical significance. A church is recorded on the site as early as the 7th century, although the present structure is a Gothic Revival one, dating from the mid-19th century. It is dedicated to Saint Peter and was the Parish Church of Leeds before becoming a Minster in 2012. It has been designated a grade I listed building by English Heritage. A transept is a transverse part of any building, which lies across the main body of the edifice. In churches, a transept is an area set crosswise to the nave in a cruciform ("cross-shaped") building within the Romanesque and Gothic Christian church architectural traditions. Each half of a transept is known as a semitransept. Neoclassical architecture is an architectural style produced by the neoclassical movement that began in the mid-18th century. In its purest form, it is a style principally derived from the architecture of classical antiquity, the Vitruvian principles, and the work of the Italian architect Andrea Palladio. The Church Buildings Act of 1818 provided grants for the building of new churches, especially in areas where their building had not kept up with the growth of the population. The grants were administered by the Church Building Commission, and these churches are generally known as Commissioners' churches. Lawrence, Pudsey (1819–24). During the time he was designing these churches, he was also designing other new churches, and carrying out repairs and alterations to existing churches.Taylor, because of his recent building experience and his geographical location, was ideally placed to receive commissions for these churches. In all he was commissioned to build seven of these churches, all in Yorkshire, the first being St A Commissioners' church, also known as a Waterloo church and Million Act church, is an Anglican church in the United Kingdom built with money voted by Parliament as a result of the Church Building Acts of 1818 and 1824. The 1818 Act supplied a grant of money and established the Church Building Commission to direct its use, and in 1824 made a further grant of money. In addition to paying for the building of churches, the Commission had powers to divide and subdivide parishes, and to provide endowments. The Commission continued to function as a separate body until the end of 1856, when it was absorbed into the Ecclesiastical Commission. In some cases the Commissioners provided the full cost of the new church; in other cases they provided a partial grant and the balance was raised locally. In total 612 new churches were provided, mainly in expanding industrial towns and cities. Pudsey is a market town in West Yorkshire, England. Once independent, it was incorporated into the City of Leeds metropolitan borough in 1974. It is located midway between Bradford city centre and Leeds city centre. Historically in the West Riding of Yorkshire, it has a population of 22,408. It also lends its name and sits in the local Leeds City Council ward of Pudsey and Pudsey parliamentary constituency. Robert Dennis Chantrell was an English church architect, best-known today for designing Leeds Parish Church. All Saints' Church or Stand Church is an active Anglican parish church in Stand, Whitefield, Greater Manchester, England. It is in the deanery of Radcliffe and Prestwich, the archdeaconry of Bolton, and the diocese of Manchester. The church is recorded in the National Heritage List for England as a designated Grade I-listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. The church is a tall building, standing on high ground, and is constructed on a platform. George Webster was an English architect who practised in Kendal, which was at the time in Westmorland, and later in Cumbria. All of his works were executed near his practice, and were located in Cumbria, in north Lancashire, and in the adjacent parts of Yorkshire. Most of his work was carried out on domestic buildings, but he also designed churches, and public and commercial buildings. Holy Trinity Church is in Mount Pleasant, Blackburn, Lancashire, England. It is a former Anglican parish church which is now redundant and under the care of the Churches Conservation Trust. It is recorded in the National Heritage List for England as a designated Grade II listed building. Holy Trinity Church, in Leeds, West Yorkshire, is a Church of England Parish Church in the Parish of Leeds City in the Diocese of Leeds. It was built in 1722–7, but the steeple dates from 1839. It is a Grade I Listed building. Holy Trinity Church is in the village of Hoghton, Lancashire, England. It is an active Anglican parish church in the deanery of Leyland, the archdeaconry of Blackburn, and the diocese of Blackburn. The church is recorded in the National Heritage List for England as a designated Grade II listed building. It is a Commissioners' church, having received a grant towards its construction from the Church Building Commission. Holy Trinity Church, Bolton is a redundant Church of England parish church in Trinity Street, Bolton, Greater Manchester, England. It a Grade II listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. St Peter's Church is in Bank Street, Darwen, Lancashire, England. It is an active Anglican parish church in the deanery of Blackburn with Darwen, the archdeaconry of Blackburn, and the diocese of Blackburn. The church is recorded in the National Heritage List for England as a designated Grade II* listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. Joseph Stretch Crowther was an English architect who practised in Manchester. Holy Trinity Church is in the village of Rainow, Cheshire, England. It is an active Anglican parish church in the deanery of Macclesfield, the archdeaconry of Macclesfield, and the diocese of Chester. Its benefice is combined with those of St John, Saltersford, and St Stephen, Forest. The church is recorded in the National Heritage List for England as a designated Grade II listed building. It was a Commissioners' church, having received a grant towards its construction from the Church Building Commission. West Yorkshire is a metropolitan county in the Yorkshire and the Humber region of England. Created as a metropolitan county in 1974 after the passage of the Local Government Act 1972, it consists of five metropolitan boroughs, namely the City of Bradford, Calderdale, Kirklees, the City of Leeds and the City of Wakefield. Its area corresponds approximately with the historic West Riding of Yorkshire, and it contains the major towns of Bradford, Dewsbury, Halifax, Huddersfield, Leeds, and Wakefield. William Hill was an English architect who practised from offices in Leeds, West Yorkshire, England. Clark Rampling was an English architect who worked from offices in London. His best known work is the Liverpool Medical Institution, which was built in 1835–37 in Neoclassical style. This building is recorded in the National Heritage List for England as a designated Grade II* listed building. Earlier, he had designed the Church of St Mary, Birch, a Commissioners' church in Gothic Revival style, which has since been demolished. He died in 1875 in Tranmere, which is now in Merseyside. Edwin Hugh Shellard was an English architect who practised in Manchester, being active between 1844 and 1864. Most of his works are located in Northwest England, in what is now Greater Manchester, Lancashire, Cheshire, and Derbyshire. He was mainly an ecclesiastical architect, and gained contracts to design at least 13 churches for the Church Building Commission, these churches being known as Commissioners' churches. Most of his designs were in Gothic Revival style, usually Early English or Decorated, but he also experimented in the Perpendicular style. He employed the Romanesque Revival style in his additions to St Mary's Church, Preston. The National Heritage List for England shows that at least 23 of his new churches are designated as listed buildings, four of them at Grade II. The authors of the Buildings of England series consider that his finest work is St John's Minster in Preston, Lancashire. Holy Trinity Church is in Accrington Road, Burnley, Lancashire, England. It is a redundant Anglican parish church, and is recorded in the National Heritage List for England as a designated Grade II listed building. Holy Trinity is a Commissioners' church designed by Lewis Vulliamy in Early English style. The church was extended in 1871–72, but closed in 1990, and has been converted into flats. Holy Trinity Church is a Church of England parish church in the town of Huddersfield, West Yorkshire, England. It opened in 1819 and is a grade II listed building. The church is situated just off Trinity Street, named after the church and forming part of the main A640 road from Huddersfield to Rochdale, and is just outside the town centre, in the suburb of Marsh. The parish forms part of the diocese of Leeds. Sir Nikolaus Bernhard Leon Pevsner was a German-British art historian and architectural historian best known for his monumental 46-volume series of county-by-county guides, The Buildings of England (1951–74). Yale University Press is a university press associated with Yale University. It was founded in 1908 by George Parmly Day, and became an official department of Yale University in 1961, but it remains financially and operationally autonomous. The International Standard Book Number (ISBN) is a numeric commercial book identifier which is intended to be unique. Publishers purchase ISBNs from an affiliate of the International ISBN Agency.	2,989	ENGLISH	1
Line - Markers Origin of the Line Arrow Dry cavers were using directional markers long before there were any cave divers. The early cave divers in Florida saw the benefit of these markers, and Lewis Holzendorf came up with the idea of folding a triangle of tape around the line to form an arrow. These tape arrows were called "Dorf" markers, in Lewis' honor. There were a couple of problems with tape arrows, however -- they slid along the line and were difficult to feel in a silt-out. Cave diving pioneer, Sheck Exley asked fellow diver, Forrest Wilson to lead a discussion group at a NSS workshop, to come up with an idea for a better arrow. Several ideas were tossed around and eventually, Forrest came up with the current design, and hand made several hundred. Forrest's arrows were sold through the Branford Dive Center in North Florida. They soon became very popular and Steve Hudson of PMI cave rope company asked Forrest's permission to mass produce arrows for Dive Rite.	<urn:uuid:bb98e656-a037-47ac-a04c-edd57749bfef>	CC-MAIN-2020-05	https://www.divegearexpress.com/tools/line-and-markers	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250615407.46/warc/CC-MAIN-20200124040939-20200124065939-00116.warc.gz	en	0.983715	210	3.578125	4	[ -0.6770994663238525, -0.22730916738510132, 0.29577353596687317, 0.25598427653312683, -0.3802289664745331, -0.12690067291259766, 0.23953621089458466, 0.46145129203796387, -0.3553498685359955, -0.2840927839279175, 0.11430254578590393, -0.3672012984752655, -0.015327655710279942, 0.22555948793...	3	Line - Markers Origin of the Line Arrow Dry cavers were using directional markers long before there were any cave divers. The early cave divers in Florida saw the benefit of these markers, and Lewis Holzendorf came up with the idea of folding a triangle of tape around the line to form an arrow. These tape arrows were called "Dorf" markers, in Lewis' honor. There were a couple of problems with tape arrows, however -- they slid along the line and were difficult to feel in a silt-out. Cave diving pioneer, Sheck Exley asked fellow diver, Forrest Wilson to lead a discussion group at a NSS workshop, to come up with an idea for a better arrow. Several ideas were tossed around and eventually, Forrest came up with the current design, and hand made several hundred. Forrest's arrows were sold through the Branford Dive Center in North Florida. They soon became very popular and Steve Hudson of PMI cave rope company asked Forrest's permission to mass produce arrows for Dive Rite.	207	ENGLISH	1
Lord Dalhousie came to India as the Governor-General in 1848. He was from the beginning determined to extend direct British rule over as large area as possible. Dalhousie had declared that “the extinction of all native states of India is just a question of time”. The ostensible reason for this policy was his belief that British administration was far superior to the corrupt and oppressive administration of the native rulers. The underlying motive of Dalhousie’s policy was the expansion of British exports to India. Dalhousie, in common with other aggressive imperialists, believed that British exports to the native states of India were suffering because of the maladministration of these states by their Indian rulers. Doctrine of Lapse The chief instrument through which Lord Dalhousie implemented his policy of annexation was the ‘Doctrine of Lapse.’ Under the Doctrine of Lapse, when the ruler of a protected state died without a natural heir, his/her state was not to pass to an adopted heir as sanctioned by the age-old tradition of the country. Instead, it was to be annexed to the British dominions unless the adoption had been clearly approved earlier by the British authorities. Many states, including Satara in 1848 and Nagpur and Jhansi in 1854, were annexed by applying this doctrine. Dalhousie also refused to recognize the titles of many ex-rulers or to pay their pensions. Thus, the titles of the Nawabs of Carnatic and of Surat and the Raja of Tanjore were extinguished. After the death of the ex-Peshwa Baji Rao II, who had been made the Raja of Bithur, Dalhousie refused to extend his pay or pension to his adopted son, Nana Saheb. Lord Dalhousie was keen on annexing the kingdom of Avadh. But the task presented certain difficulties. For one, the Nawabs of Avadh had been British allies since the Battle of Buxer. Moreover, they had been most obedient to the British over the years. The Nawab of Avadh had many heirs and could not therefore be covered by the Doctrine of Lapse. Some other pretext had to be found for depriving him of his dominions. Lord Dalhousie hit upon the idea of alleviating the plight of the people of Avadh. Nawab Wajid Ali Shah was accused of having misgoverned his state and of refusing to introduce reforms. His state was therefore annexed in 1856. Undoubtedly, the degeneration of the administration of Avadh was a painful reality for its people. The Nawabs of Avadh, like other princes of the day, were selfish rulers absorbed in self-indulgence who cared little for good administration for the welfare of the people. However, the responsibility for this state of affairs was in part that of the British who had at least since, 1801 controlled and indirectly governed Avadh. In reality, it was the immense potential of Avadh as a market for Manchester goods which excited Dalhousie’s greed and aroused his ‘philanthropic’ feelings. For similar reasons, to satisfy Britain’s growing demand for raw cotton, Dalhousie took	<urn:uuid:6b097130-4dce-47b6-88f1-b8044c4d0045>	CC-MAIN-2020-05	https://www.brainyias.com/lord-dalhousie/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251687725.76/warc/CC-MAIN-20200126043644-20200126073644-00508.warc.gz	en	0.984369	705	3.96875	4	[ -0.3044033646583557, 0.36616653203964233, 0.4835706353187561, -0.1917596161365509, -0.17469185590744019, -0.3429720997810364, 0.38403964042663574, -0.1405087560415268, -0.04894021153450012, -0.12049806863069534, 0.10410694032907486, -0.5437456965446472, 0.23143136501312256, 0.0815714150667...	3	Lord Dalhousie came to India as the Governor-General in 1848. He was from the beginning determined to extend direct British rule over as large area as possible. Dalhousie had declared that “the extinction of all native states of India is just a question of time”. The ostensible reason for this policy was his belief that British administration was far superior to the corrupt and oppressive administration of the native rulers. The underlying motive of Dalhousie’s policy was the expansion of British exports to India. Dalhousie, in common with other aggressive imperialists, believed that British exports to the native states of India were suffering because of the maladministration of these states by their Indian rulers. Doctrine of Lapse The chief instrument through which Lord Dalhousie implemented his policy of annexation was the ‘Doctrine of Lapse.’ Under the Doctrine of Lapse, when the ruler of a protected state died without a natural heir, his/her state was not to pass to an adopted heir as sanctioned by the age-old tradition of the country. Instead, it was to be annexed to the British dominions unless the adoption had been clearly approved earlier by the British authorities. Many states, including Satara in 1848 and Nagpur and Jhansi in 1854, were annexed by applying this doctrine. Dalhousie also refused to recognize the titles of many ex-rulers or to pay their pensions. Thus, the titles of the Nawabs of Carnatic and of Surat and the Raja of Tanjore were extinguished. After the death of the ex-Peshwa Baji Rao II, who had been made the Raja of Bithur, Dalhousie refused to extend his pay or pension to his adopted son, Nana Saheb. Lord Dalhousie was keen on annexing the kingdom of Avadh. But the task presented certain difficulties. For one, the Nawabs of Avadh had been British allies since the Battle of Buxer. Moreover, they had been most obedient to the British over the years. The Nawab of Avadh had many heirs and could not therefore be covered by the Doctrine of Lapse. Some other pretext had to be found for depriving him of his dominions. Lord Dalhousie hit upon the idea of alleviating the plight of the people of Avadh. Nawab Wajid Ali Shah was accused of having misgoverned his state and of refusing to introduce reforms. His state was therefore annexed in 1856. Undoubtedly, the degeneration of the administration of Avadh was a painful reality for its people. The Nawabs of Avadh, like other princes of the day, were selfish rulers absorbed in self-indulgence who cared little for good administration for the welfare of the people. However, the responsibility for this state of affairs was in part that of the British who had at least since, 1801 controlled and indirectly governed Avadh. In reality, it was the immense potential of Avadh as a market for Manchester goods which excited Dalhousie’s greed and aroused his ‘philanthropic’ feelings. For similar reasons, to satisfy Britain’s growing demand for raw cotton, Dalhousie took	672	ENGLISH	1
This week in our curriculum lessons we have been investigating Julius Caesar and his significance during the Roman period. The pupils used a wide range of resources, primary and secondary, to learn about his successful and unsuccessful invasions and the reasons for why they were successful/unsuccessful. In English we have been starting our unit on poetry and have been focussing on the features. We have also learnt a poem called 'A Volcano' through talk for writing. We will be using this poem next week to help us write our own. In Maths, we have started using the grid method to help us breakdown large multiplication questions. The children are starting to become really good at remembering key number multiplication facts which are really helping them with their work. Please continue using Times Table Rockstars to help to your child with these key facts.	<urn:uuid:f6032851-c864-41f2-a18a-a2996b9413a7>	CC-MAIN-2020-05	https://www.southgladeprimary.co.uk/week-4-30/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250595787.7/warc/CC-MAIN-20200119234426-20200120022426-00058.warc.gz	en	0.981	167	3.828125	4	[ -0.056801069527864456, -0.1272304505109787, 0.2722192108631134, -0.12441236525774002, -0.5418891310691833, 0.23973655700683594, -0.21893233060836792, 0.34256860613822937, -0.15567681193351746, -0.14526201784610748, 0.07132876664400101, -0.22819113731384277, -0.07398349791765213, 0.48973232...	10	This week in our curriculum lessons we have been investigating Julius Caesar and his significance during the Roman period. The pupils used a wide range of resources, primary and secondary, to learn about his successful and unsuccessful invasions and the reasons for why they were successful/unsuccessful. In English we have been starting our unit on poetry and have been focussing on the features. We have also learnt a poem called 'A Volcano' through talk for writing. We will be using this poem next week to help us write our own. In Maths, we have started using the grid method to help us breakdown large multiplication questions. The children are starting to become really good at remembering key number multiplication facts which are really helping them with their work. Please continue using Times Table Rockstars to help to your child with these key facts.	163	ENGLISH	1
Pablo Picasso : Artist Of The 20th Century Essay Picasso was not only a very interesting man but he was also one of the most revolutionary artist of the early 20th century. He was considered a prodigy and a pioneer in the art world from a very young age, and continued to shape the art scene throughout his entire life. Pablo Picasso was born on October 25, 1881 in Málaga, on the coast of Spain. His mother was Dona Maria Picasso y Lopez and his Father was Don José Ruiz Blasco. Picasso came from a modest background, his father supported the family by working as a drawing teacher at the local art school. Picasso’s artistic talent was discovered by his father at a very young age, and his father would even sometimes ask him to finish paintings for him. By the time that Pablo was a teenager his artistic talent had already long surpassed his fathers. At age 16 Picasso moved to Madrid so that he could attend The Royal Academy of San Fernando. He quickly became bored with the school’s classical artistic teachings and even at this young age he knew that he was interested in something that was different from the norm. Two years later he moved to Barcelona where he became involved with a group of radical artists and began down the path towards his own innovative artistic style. If we examine earlier works from Picasso such as “Portrait of the Mother of the Artist,” which he painted at the age of 15, we can see how realistic the work is without even a hint of abstract expressionism. He created several other family…	<urn:uuid:a20d54e9-2005-44f1-a99c-6d9e0366dc4a>	CC-MAIN-2020-05	https://www.cram.com/essay/Pablo-Picasso-Artist-Of-The-20th-Century/FKSMBDH9J55Q	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251689924.62/warc/CC-MAIN-20200126135207-20200126165207-00553.warc.gz	en	0.994558	333	3.421875	3	[ 0.25050094723701477, 0.557342529296875, 0.0032522506080567837, -0.10157222300767899, -0.31481730937957764, 0.18612822890281677, -0.10619080066680908, 0.39184439182281494, -0.21893936395645142, -0.08880559355020523, 0.3371793031692505, 0.04538501054048538, 0.13399067521095276, 0.65492928028...	1	Pablo Picasso : Artist Of The 20th Century Essay Picasso was not only a very interesting man but he was also one of the most revolutionary artist of the early 20th century. He was considered a prodigy and a pioneer in the art world from a very young age, and continued to shape the art scene throughout his entire life. Pablo Picasso was born on October 25, 1881 in Málaga, on the coast of Spain. His mother was Dona Maria Picasso y Lopez and his Father was Don José Ruiz Blasco. Picasso came from a modest background, his father supported the family by working as a drawing teacher at the local art school. Picasso’s artistic talent was discovered by his father at a very young age, and his father would even sometimes ask him to finish paintings for him. By the time that Pablo was a teenager his artistic talent had already long surpassed his fathers. At age 16 Picasso moved to Madrid so that he could attend The Royal Academy of San Fernando. He quickly became bored with the school’s classical artistic teachings and even at this young age he knew that he was interested in something that was different from the norm. Two years later he moved to Barcelona where he became involved with a group of radical artists and began down the path towards his own innovative artistic style. If we examine earlier works from Picasso such as “Portrait of the Mother of the Artist,” which he painted at the age of 15, we can see how realistic the work is without even a hint of abstract expressionism. He created several other family…	324	ENGLISH	1
HAMILTON, JAMES (1786–1857). James Hamilton, governor of South Carolina and a financial agent of the Republic of Texas, son of James and Elizabeth (Lynch) Hamilton, was born in Charleston, South Carolina, on May 8, 1786, and educated in New England. He was a lawyer in Charleston and for several years served as mayor of that city. He became a member of Congress in 1822 and served until 1829. In 1830 he was elected governor of South Carolina and became a leader in the Nullification movement. Although still a resident of South Carolina in 1836, he won many admirers in Texas due to his support for Texas independence. Because of this he was offered command of the Texas army in late 1836, but he declined for personal reasons. He later offered his services to negotiate a loan for the financially pressed republic and was appointed loan commissioner by President Mirabeau B. Lamar. Hamilton immediately met with the Texas Congress to secure passage of legislation strengthening the public credit of Texas and improving prospects for a loan. He then borrowed $457,380 from the Bank of the United States in Philadelphia. When further attempts to borrow in the United States failed, he turned to Europe. Because he believed that stable and peaceful international relations were essential to the success of Texas, he strongly advocated and worked toward diplomatic recognition by European powers and peace with Mexico. France seemed to offer the best hope for a sizable loan, and so Hamilton worked with the Texas minister to that country, J. Pinckney Henderson, in negotiating a commercial treaty. His effort to obtain a $5 million loan from interests in France was on the verge of success when the French government withdrew its support and the deal collapsed. Hamilton had been cultivating Great Britain and Holland and had gained diplomatic recognition from these two countries but no direct funds. He then made a tentative agreement with Belgium and returned to Texas to promote it. He arrived in Texas to find that Sam Houston had replaced Lamar as president and repealed all laws relating to the European loan in January 1842. Hamilton's services had been terminated, and although he had labored for several years at his own expense, he was unable to collect money owed him by Texas. Drained financially, he returned to South Carolina in March. In late 1843 he attempted to secure appointment to a collectorship at Sabine. In 1855 he finally moved to Texas, where he held land grants in Nacogdoches, Milam, and Harris counties. In 1857 he traveled to Washington but quickly decided to return when he received word that Texas was ready to negotiate a settlement on the funds he was owed. En route, in mid-November or early December, his ship was rammed in the Gulf of Mexico. He drowned after giving up his chance for safety to a woman and her child. Image Use Disclaimer All copyrighted materials included within the Handbook of Texas Online are in accordance with Title 17 U.S.C. Section 107 related to Copyright and “Fair Use” for Non-Profit educational institutions, which permits the Texas State Historical Association (TSHA), to utilize copyrighted materials to further scholarship, education, and inform the public. The TSHA makes every effort to conform to the principles of fair use and to comply with copyright law. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml If you wish to use copyrighted material from this site for purposes of your own that go beyond fair use, you must obtain permission from the copyright owner. The following, adapted from the Chicago Manual of Style, 15th edition, is the preferred citation for this article.Handbook of Texas Online, Charles W. Brown, "HAMILTON, JAMES," accessed January 26, 2020, http://www.tshaonline.org/handbook/online/articles/fha35. Uploaded on June 15, 2010. Published by the Texas State Historical Association.	<urn:uuid:16f2fb88-65aa-4df9-8d50-bb7fb212766e>	CC-MAIN-2020-05	https://tshaonline.org/handbook/online/articles/fha35	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251687725.76/warc/CC-MAIN-20200126043644-20200126073644-00226.warc.gz	en	0.981086	816	3.28125	3	[ -0.07682730257511139, -0.14496730268001556, 0.68455570936203, -0.09083547443151474, -0.49410808086395264, -0.16335922479629517, 0.2866615056991577, 0.014819545671343803, -0.318939745426178, 0.3376554250717163, 0.04360987991094589, -0.021317511796951294, 0.09788352251052856, 0.3437031507492...	1	HAMILTON, JAMES (1786–1857). James Hamilton, governor of South Carolina and a financial agent of the Republic of Texas, son of James and Elizabeth (Lynch) Hamilton, was born in Charleston, South Carolina, on May 8, 1786, and educated in New England. He was a lawyer in Charleston and for several years served as mayor of that city. He became a member of Congress in 1822 and served until 1829. In 1830 he was elected governor of South Carolina and became a leader in the Nullification movement. Although still a resident of South Carolina in 1836, he won many admirers in Texas due to his support for Texas independence. Because of this he was offered command of the Texas army in late 1836, but he declined for personal reasons. He later offered his services to negotiate a loan for the financially pressed republic and was appointed loan commissioner by President Mirabeau B. Lamar. Hamilton immediately met with the Texas Congress to secure passage of legislation strengthening the public credit of Texas and improving prospects for a loan. He then borrowed $457,380 from the Bank of the United States in Philadelphia. When further attempts to borrow in the United States failed, he turned to Europe. Because he believed that stable and peaceful international relations were essential to the success of Texas, he strongly advocated and worked toward diplomatic recognition by European powers and peace with Mexico. France seemed to offer the best hope for a sizable loan, and so Hamilton worked with the Texas minister to that country, J. Pinckney Henderson, in negotiating a commercial treaty. His effort to obtain a $5 million loan from interests in France was on the verge of success when the French government withdrew its support and the deal collapsed. Hamilton had been cultivating Great Britain and Holland and had gained diplomatic recognition from these two countries but no direct funds. He then made a tentative agreement with Belgium and returned to Texas to promote it. He arrived in Texas to find that Sam Houston had replaced Lamar as president and repealed all laws relating to the European loan in January 1842. Hamilton's services had been terminated, and although he had labored for several years at his own expense, he was unable to collect money owed him by Texas. Drained financially, he returned to South Carolina in March. In late 1843 he attempted to secure appointment to a collectorship at Sabine. In 1855 he finally moved to Texas, where he held land grants in Nacogdoches, Milam, and Harris counties. In 1857 he traveled to Washington but quickly decided to return when he received word that Texas was ready to negotiate a settlement on the funds he was owed. En route, in mid-November or early December, his ship was rammed in the Gulf of Mexico. He drowned after giving up his chance for safety to a woman and her child. Image Use Disclaimer All copyrighted materials included within the Handbook of Texas Online are in accordance with Title 17 U.S.C. Section 107 related to Copyright and “Fair Use” for Non-Profit educational institutions, which permits the Texas State Historical Association (TSHA), to utilize copyrighted materials to further scholarship, education, and inform the public. The TSHA makes every effort to conform to the principles of fair use and to comply with copyright law. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml If you wish to use copyrighted material from this site for purposes of your own that go beyond fair use, you must obtain permission from the copyright owner. The following, adapted from the Chicago Manual of Style, 15th edition, is the preferred citation for this article.Handbook of Texas Online, Charles W. Brown, "HAMILTON, JAMES," accessed January 26, 2020, http://www.tshaonline.org/handbook/online/articles/fha35. Uploaded on June 15, 2010. Published by the Texas State Historical Association.	856	ENGLISH	1
What effect do the Battles of Fredricksburg and Stones River have on Union soilders and their supporters in Across Five Aprils? In your opinion, why do these battles have these effect? Chapters 7-9 According to the narrator, the Battles of Fredricksburg and Stones River have a discouraging effect on the Union soldiers and their supporters. The former was a bitter defeat for the Union, while the latter was technically a victory; still, the cost in lives of both battles made the appalling price of the war clearly evident to the North, and it was a price that many began to think was an impossible price to pay. The narrator says, "Everyone was discouraged, and it looked as if the war might never be won; as if, indeed, the country that had been born in the travail of the Revolution and had been given direction during the days of 1787, when the Constitution came to life, might now be dissolved into two weak nations. Well, why not, soldiers were beginning to say. How much can men bear to keep together the nation their great-grandfathers had helped to create? They were losing faith - faith in their leaders and in the cause of union." I believe the Battles of Fredericksburg and Stones River had this devastatingly discouraging effect because the Union soldiers and their supporters were exhausted. The war had been dragging on for two long years, and there was no end in sight. Blind to the realities of war, the North had confidently predicted that the conflict would be quickly resolved with victory when the hostilities had first begun, but had quickly discovered otherwise. Also, the two battles in question were exceptionally costly in the number of lives that were lost. Led by Ambrose Burnside, the Union had sent "wave after wave of men" to certain death up a slope from the top of which entrenched Confederates mowed them down "until the ground was piled high with blue-clad bodies," and although the North technically won the Battle at Stones River, they suffered thirteen thousand casualties. The unbelievable number of young lives wasted brought home to the Union exactly what a victory would cost, and many began to wonder if the price was worth it (Chapter 8). check Approved by eNotes Editorial	<urn:uuid:aa1634a6-9639-4901-9bdf-2c171417fb6b>	CC-MAIN-2020-05	https://www.enotes.com/homework-help/chapters-7-9-according-narrator-what-effect-do-166807	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251783342.96/warc/CC-MAIN-20200128215526-20200129005526-00523.warc.gz	en	0.990168	452	3.5625	4	[ -0.3298870027065277, 0.1697063446044922, 0.32843995094299316, 0.5110018253326416, -0.07311797887086868, 0.013544881716370583, 0.1436525285243988, 0.2440698891878128, -0.2610931396484375, -0.19565512239933014, 0.012848885729908943, 0.12250015139579773, 0.031760022044181824, 0.22911854088306...	2	What effect do the Battles of Fredricksburg and Stones River have on Union soilders and their supporters in Across Five Aprils? In your opinion, why do these battles have these effect? Chapters 7-9 According to the narrator, the Battles of Fredricksburg and Stones River have a discouraging effect on the Union soldiers and their supporters. The former was a bitter defeat for the Union, while the latter was technically a victory; still, the cost in lives of both battles made the appalling price of the war clearly evident to the North, and it was a price that many began to think was an impossible price to pay. The narrator says, "Everyone was discouraged, and it looked as if the war might never be won; as if, indeed, the country that had been born in the travail of the Revolution and had been given direction during the days of 1787, when the Constitution came to life, might now be dissolved into two weak nations. Well, why not, soldiers were beginning to say. How much can men bear to keep together the nation their great-grandfathers had helped to create? They were losing faith - faith in their leaders and in the cause of union." I believe the Battles of Fredericksburg and Stones River had this devastatingly discouraging effect because the Union soldiers and their supporters were exhausted. The war had been dragging on for two long years, and there was no end in sight. Blind to the realities of war, the North had confidently predicted that the conflict would be quickly resolved with victory when the hostilities had first begun, but had quickly discovered otherwise. Also, the two battles in question were exceptionally costly in the number of lives that were lost. Led by Ambrose Burnside, the Union had sent "wave after wave of men" to certain death up a slope from the top of which entrenched Confederates mowed them down "until the ground was piled high with blue-clad bodies," and although the North technically won the Battle at Stones River, they suffered thirteen thousand casualties. The unbelievable number of young lives wasted brought home to the Union exactly what a victory would cost, and many began to wonder if the price was worth it (Chapter 8). check Approved by eNotes Editorial	454	ENGLISH	1
“Women are supposed to spend their lives cooking and cleaning for men.” Such a statement may seem unacceptable today, but it was an expected duty in Canada’s past. However, women’s rights have changed and progressed for the better. Although there remains work to be done, the past holds many milestones for women that have given them their rightful opportunity, justice and freedom. Widely recognized, believed and understood, the term “feminist” is a growing title that Canada’s very own Prime Minister Justin Trudeau declared himself as in 20171. Yet women weren’t always known to be as capable as men. In fact, they were not believed to be persons at all. In 1929, a group of five female Albertan feminists decided to bring a significant change for Canadian females. The Persons Case was triggered by the BNA Act, which declared that “qualified persons” only were capable of working in the Senate. The term ‘persons’ did not define women’s incompetence. Emily Murphy, the first female magistrate of Canada, decided that a petition should be sent to the Canadian government bringing attention to the clarification of the word “persons”2. She gathered four more strong women to join her named Irene Parlby, Nellie McClung, Henrietta Muir Edwards and Louise McKinney. Together, the Famous Five challenged the Canadian government about the rights of women in the Senate. However, the Supreme Court declared that persons did not comprise of women, and therefore could not join the Senate. The Famous Five communicated their issue to the Privy Council of England, which held more power than the Supreme Court of Canada. After much hassle and constancy, the Famous Five brought justice to females across Canada as women were allowed to run for the Senate. Since then, women were not only persons, but were allowed to pursue work in politics and have their voices heard. In 1930, the first female Canadian senator was Cairine Wilson3. The Famous Five did not give up, and their strong beliefs in women’s competence changed women’s suffrage forever. According to TIME, women are statistically more likely to have a college or bachelor’s degree than men4. This wouldn’t have been possible without the female figures who first achieved post-secondary education. One of these inspirational personalities was Elsie MacGill. Born March 27, 1905, she was raised by a strong feminist known as Helen MacGill, who also happened to be the 3rd female judge in all of Canada. The University of Toronto accepted MacGill in 1923 and she graduated with a degree in electrical engineering in 1927. MacGill was the first woman to do so. She faced a major impediment in 1929 when she was diagnosed with polio, but continued to work despite her wheelchair restriction.5 By 1932, MacGill had overcome her limitation and began studying at the Massachusetts Institute of Technology. She became the first woman in the world to obtain a degree in aeronautical engineering. When the Great Depression struck, MacGill received a miraculous offer to work at Fairchild Aircraft Ltd., bringing her directly back to Canada. She proved herself a great leader as she worked on several tasks, and was offered the position of chief aeronautical engineer at the Canadian Car and Foundry in 1938. MacGill supervised workers as she planned and constructed the Maple Leaf II Trainer, the initial piece of air machinery designed by a woman. The Maple Leaf II Trainer was later on used as a model to create what MacGill became famous for: the Hawker Hurricane fighter plane. When World War II broke out, Great Britain required immediate help to defend itself from the Luftwaffe. MacGill oversaw thousands of workers as they built Hawker Hurricane fighter planes. She also helped re-design and stabilized the plant to be able to mass-produce Hawker Hurricanes.6 Her success helped not only other women realize their potential, but led to Britain’s victory. The Hawker Hurricanes were a crucial component in the Battle of Britain and aided in its defence. MacGill was titled the “Queen of the Hurricanes” due to her effortful accomplishments. The first brave step had been taken towards opening a new possible future for other women around the world. Her rewarding experience with her career proved to the world that women are capable of accomplishing what some believed impossible. MacGill’s feminism inspired other women to stand up for their rightful education, and her skill taught Canadians that true talent has no gender. After World War II ended, women had once again greatly aided the nation in times of need. The jobs they had taken over pulled the country together and supported those overseas. Nevertheless, as life went back to normal, what was expected of females didn’t quite satisfy some. Staying home, cleaning, cooking and being a “good wife” were the norms of society. Men, on the other hand, had much more freedom and control over their lives and those around them. These gender roles were encouraged and taught at a very young age7. These sexist attitudes changed dramatically, however, when the Royal Commission on the Status of Women (RCSW) was created in 1967. Prime Minister Lester B. Pearson established the RCSW and appointed Florence Bird as the chair. The purpose of the RCSW was to improve gender equality. There were many who attended RCSW public hearings across the nation, and the organization received confirmations and support from women8. After they finalized a 488-paged book of 167 recommendations on improving women’s rights, the federal government organized the Status of Women Canada in 1971. It took quite a few decades to improve and establish the demands written by the RCSW, and they were unable to proceed and further establish themselves, but Canada made much progress in terms of women’s freedom. Canada’s first woman prime minister was Kim Campbell, although she lasted in parliament for a few months during 1993. Women have legal rights over birth control. Hiring employees based on gender and marital status is unacceptable. Gender-based violence has been greatly reduced. Today, half of the cabinet of Canada consists of women9. This progress was largely influenced by the brave feminists who stood up and supported the RCSW. Canada holds many defining moments for women. They brought political and societal change and helped the country strengthen and grow. Women’s rights and freedoms have improved over the years and brought lawful change. The progress that has been made is acknowledged, and there are numerous feminists surfacing across the globe. It is important to remember and involve women due to the capability and potential they have. There is room for improvement, but these solid barriers that have been defeated are significant incidents that changed Canada’s history.	<urn:uuid:2c295651-9cf4-4a83-9d9a-a457c508f9a0>	CC-MAIN-2020-05	https://irvinebusinessdirectory.net/women-changed-womens-suffrage-forever-according-to-time-women/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251687725.76/warc/CC-MAIN-20200126043644-20200126073644-00260.warc.gz	en	0.983924	1,395	4.21875	4	[ -0.2892313003540039, 0.25553223490715027, 0.07041540741920471, -0.1652933657169342, -0.4599865674972534, 0.12030020356178284, 0.5192590951919556, 0.24183286726474762, 0.2624526619911194, 0.27770835161209106, -0.10881538689136505, -0.12662087380886078, 0.12000919878482819, -0.34289765357971...	1	“Women are supposed to spend their lives cooking and cleaning for men.” Such a statement may seem unacceptable today, but it was an expected duty in Canada’s past. However, women’s rights have changed and progressed for the better. Although there remains work to be done, the past holds many milestones for women that have given them their rightful opportunity, justice and freedom. Widely recognized, believed and understood, the term “feminist” is a growing title that Canada’s very own Prime Minister Justin Trudeau declared himself as in 20171. Yet women weren’t always known to be as capable as men. In fact, they were not believed to be persons at all. In 1929, a group of five female Albertan feminists decided to bring a significant change for Canadian females. The Persons Case was triggered by the BNA Act, which declared that “qualified persons” only were capable of working in the Senate. The term ‘persons’ did not define women’s incompetence. Emily Murphy, the first female magistrate of Canada, decided that a petition should be sent to the Canadian government bringing attention to the clarification of the word “persons”2. She gathered four more strong women to join her named Irene Parlby, Nellie McClung, Henrietta Muir Edwards and Louise McKinney. Together, the Famous Five challenged the Canadian government about the rights of women in the Senate. However, the Supreme Court declared that persons did not comprise of women, and therefore could not join the Senate. The Famous Five communicated their issue to the Privy Council of England, which held more power than the Supreme Court of Canada. After much hassle and constancy, the Famous Five brought justice to females across Canada as women were allowed to run for the Senate. Since then, women were not only persons, but were allowed to pursue work in politics and have their voices heard. In 1930, the first female Canadian senator was Cairine Wilson3. The Famous Five did not give up, and their strong beliefs in women’s competence changed women’s suffrage forever. According to TIME, women are statistically more likely to have a college or bachelor’s degree than men4. This wouldn’t have been possible without the female figures who first achieved post-secondary education. One of these inspirational personalities was Elsie MacGill. Born March 27, 1905, she was raised by a strong feminist known as Helen MacGill, who also happened to be the 3rd female judge in all of Canada. The University of Toronto accepted MacGill in 1923 and she graduated with a degree in electrical engineering in 1927. MacGill was the first woman to do so. She faced a major impediment in 1929 when she was diagnosed with polio, but continued to work despite her wheelchair restriction.5 By 1932, MacGill had overcome her limitation and began studying at the Massachusetts Institute of Technology. She became the first woman in the world to obtain a degree in aeronautical engineering. When the Great Depression struck, MacGill received a miraculous offer to work at Fairchild Aircraft Ltd., bringing her directly back to Canada. She proved herself a great leader as she worked on several tasks, and was offered the position of chief aeronautical engineer at the Canadian Car and Foundry in 1938. MacGill supervised workers as she planned and constructed the Maple Leaf II Trainer, the initial piece of air machinery designed by a woman. The Maple Leaf II Trainer was later on used as a model to create what MacGill became famous for: the Hawker Hurricane fighter plane. When World War II broke out, Great Britain required immediate help to defend itself from the Luftwaffe. MacGill oversaw thousands of workers as they built Hawker Hurricane fighter planes. She also helped re-design and stabilized the plant to be able to mass-produce Hawker Hurricanes.6 Her success helped not only other women realize their potential, but led to Britain’s victory. The Hawker Hurricanes were a crucial component in the Battle of Britain and aided in its defence. MacGill was titled the “Queen of the Hurricanes” due to her effortful accomplishments. The first brave step had been taken towards opening a new possible future for other women around the world. Her rewarding experience with her career proved to the world that women are capable of accomplishing what some believed impossible. MacGill’s feminism inspired other women to stand up for their rightful education, and her skill taught Canadians that true talent has no gender. After World War II ended, women had once again greatly aided the nation in times of need. The jobs they had taken over pulled the country together and supported those overseas. Nevertheless, as life went back to normal, what was expected of females didn’t quite satisfy some. Staying home, cleaning, cooking and being a “good wife” were the norms of society. Men, on the other hand, had much more freedom and control over their lives and those around them. These gender roles were encouraged and taught at a very young age7. These sexist attitudes changed dramatically, however, when the Royal Commission on the Status of Women (RCSW) was created in 1967. Prime Minister Lester B. Pearson established the RCSW and appointed Florence Bird as the chair. The purpose of the RCSW was to improve gender equality. There were many who attended RCSW public hearings across the nation, and the organization received confirmations and support from women8. After they finalized a 488-paged book of 167 recommendations on improving women’s rights, the federal government organized the Status of Women Canada in 1971. It took quite a few decades to improve and establish the demands written by the RCSW, and they were unable to proceed and further establish themselves, but Canada made much progress in terms of women’s freedom. Canada’s first woman prime minister was Kim Campbell, although she lasted in parliament for a few months during 1993. Women have legal rights over birth control. Hiring employees based on gender and marital status is unacceptable. Gender-based violence has been greatly reduced. Today, half of the cabinet of Canada consists of women9. This progress was largely influenced by the brave feminists who stood up and supported the RCSW. Canada holds many defining moments for women. They brought political and societal change and helped the country strengthen and grow. Women’s rights and freedoms have improved over the years and brought lawful change. The progress that has been made is acknowledged, and there are numerous feminists surfacing across the globe. It is important to remember and involve women due to the capability and potential they have. There is room for improvement, but these solid barriers that have been defeated are significant incidents that changed Canada’s history.	1,389	ENGLISH	1
Early miniature view of a shipwreck on the islands located between Madagascar and Mozambique. In the foreground, large lobsters are attacking shipwrecked passengers. Langenes's map was first issued in his Caert-Thresoor and later re-published by Bertius in his Tabularum Geographicarum, beginning in 1600, with the total number of appearances of this map running to no less than 12 appearances between 1598 and 1650 in the two works by Langenes and Bertius . Barent Langenes was a Dutch publisher and engraver at the turn of the seventeenth century. He worked in Middleburg, Netherlands. He is best known for his publication of Petrus Bertius’ Caert-Thresoor in 1598. This pocket world atlas was small, printed in the vernacular, and was more affordable than folio-sized competitors, allowing more people to own and use atlases. The atlas was a commercial success and was printed twelve times in Dutch, French, Latin, and German editions between 1598 and 1650, although Langenes was most likely only involved in the first two Dutch editions (1598 and 1599).	<urn:uuid:92b3be28-cc50-40a4-891b-5eb6d9e2eb6e>	CC-MAIN-2020-05	https://www.raremaps.com/gallery/detail/43971/baixos-de-iudia-shipwreck-between-mozambique-and-madagascar-langenes?q=2	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251705142.94/warc/CC-MAIN-20200127174507-20200127204507-00522.warc.gz	en	0.981242	244	3.5625	4	[ 0.009856919758021832, 0.12187092751264572, 0.10368377715349197, -0.2203403264284134, -0.15723372995853424, -0.09712320566177368, -0.2113051414489746, 0.5721881985664368, -0.2890172302722931, 0.006585557479411364, 0.05268213152885437, -0.5371187329292297, 0.06243196874856949, 0.562387406826...	3	Early miniature view of a shipwreck on the islands located between Madagascar and Mozambique. In the foreground, large lobsters are attacking shipwrecked passengers. Langenes's map was first issued in his Caert-Thresoor and later re-published by Bertius in his Tabularum Geographicarum, beginning in 1600, with the total number of appearances of this map running to no less than 12 appearances between 1598 and 1650 in the two works by Langenes and Bertius . Barent Langenes was a Dutch publisher and engraver at the turn of the seventeenth century. He worked in Middleburg, Netherlands. He is best known for his publication of Petrus Bertius’ Caert-Thresoor in 1598. This pocket world atlas was small, printed in the vernacular, and was more affordable than folio-sized competitors, allowing more people to own and use atlases. The atlas was a commercial success and was printed twelve times in Dutch, French, Latin, and German editions between 1598 and 1650, although Langenes was most likely only involved in the first two Dutch editions (1598 and 1599).	259	ENGLISH	1
When the daughter of the Persian king Darius III Codomannus (ruled 336-330) was born, she was called Barsine. She was probably born in 340 or 339, as we will see below. Barsine's father's reign was an unhappy one. In 334, the Macedonian king Alexander invaded the Achaemenid empire, and he defeated Darius in the battle of Issus (November 333; more). Among the captives were Darius' mother Sisygambis, his wife Statira, his five year old son Ochus, and two daughters, Barsine and Drypetis. The Macedonian conqueror treated them kindly, which was not an act of courtesy but a claim to the Persian throne: in the ancient Near East, a new king would take over the wives of his predecessor (full story). In the negotiations before the battle of Gaugamela, Darius offered Barsine to Alexander as his bride, adding as her dowry all country west of the Euphrates. Alexander refused, saying that he knew that her father had already promised the girl to his general Mazaeus. The real reason may have been another one: he had started an affair with Barsine's mother Statira. Alexander's biographer Plutarch of Chaeronea tells us that Alexander, "esteeming it more kingly to govern himself than to conquer his enemies",note[Plutarch, Alexander 21.7.] sought no intimacy with Darius' wife. This is not true: Statira was captured in November 333 and died in childbirth in September 331. Darius cannot have been the father of the baby. After the battle of Gaugamela (1 October 331), Alexander occupied Babylonia, Elam and Persia. Barsine and Drypetis were left behind in the capital of Elam, Susa, to be educated as Macedonian girls. Seven or eight months later, they learned that their father had been killed by his courtiers (text). In March 324, Barsine married to Alexander, the man who was responsible for her father's death; at the same time, her sister Drypetis married to Alexander's closest friend Hephaestion (text). It was probably on this occasion that Barsine received her new name, Statira - like her deceased mother, who had been her husband's former lover. At the same time, Alexander married to Parysatis, the daughter of the former Persian king Artaxerxes III Ochus. In 328, Statira's fiancé Mazaeus had died, without marrying the woman he was supposed to marry. This can only mean that Statira had not reached the minimum age to marry in 328, thirteen, which in turn suggests that she was born after 341. However, she and her younger sister must have been thirteen years old in 324. If this argument is sound, Statira was born in, say, 340-338 and Drypetis in 339-337. This means they were 5-7 and 4-6 when they were captured after the battle of Issus. Since we know for sure that their brother Ochus was at that moment five years old, we may assume that Statira was born in 340/339 and Drypetis in 338/337. After the death of Alexander (11 June 323), his first wife Roxane and his successor Perdiccas, saw to the murder of Statira. This suggests strongly that she was pregnant, because otherwise, she would not have been a threat to Roxane.	<urn:uuid:1f8ca088-10e6-438e-ba9a-1ca49aa06ddb>	CC-MAIN-2020-05	https://www.livius.org/articles/person/statira-barsine/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251669967.70/warc/CC-MAIN-20200125041318-20200125070318-00260.warc.gz	en	0.990809	724	3.28125	3	[ -0.11638275533914566, 0.8066847324371338, 0.4352390170097351, 0.14847718179225922, -0.579262375831604, -0.4489852786064148, 0.1743975430727005, 0.17946572601795197, 0.23760177195072174, -0.16683152318000793, -0.28724879026412964, -0.49619558453559875, -0.09555453062057495, -0.0474027022719...	3	When the daughter of the Persian king Darius III Codomannus (ruled 336-330) was born, she was called Barsine. She was probably born in 340 or 339, as we will see below. Barsine's father's reign was an unhappy one. In 334, the Macedonian king Alexander invaded the Achaemenid empire, and he defeated Darius in the battle of Issus (November 333; more). Among the captives were Darius' mother Sisygambis, his wife Statira, his five year old son Ochus, and two daughters, Barsine and Drypetis. The Macedonian conqueror treated them kindly, which was not an act of courtesy but a claim to the Persian throne: in the ancient Near East, a new king would take over the wives of his predecessor (full story). In the negotiations before the battle of Gaugamela, Darius offered Barsine to Alexander as his bride, adding as her dowry all country west of the Euphrates. Alexander refused, saying that he knew that her father had already promised the girl to his general Mazaeus. The real reason may have been another one: he had started an affair with Barsine's mother Statira. Alexander's biographer Plutarch of Chaeronea tells us that Alexander, "esteeming it more kingly to govern himself than to conquer his enemies",note[Plutarch, Alexander 21.7.] sought no intimacy with Darius' wife. This is not true: Statira was captured in November 333 and died in childbirth in September 331. Darius cannot have been the father of the baby. After the battle of Gaugamela (1 October 331), Alexander occupied Babylonia, Elam and Persia. Barsine and Drypetis were left behind in the capital of Elam, Susa, to be educated as Macedonian girls. Seven or eight months later, they learned that their father had been killed by his courtiers (text). In March 324, Barsine married to Alexander, the man who was responsible for her father's death; at the same time, her sister Drypetis married to Alexander's closest friend Hephaestion (text). It was probably on this occasion that Barsine received her new name, Statira - like her deceased mother, who had been her husband's former lover. At the same time, Alexander married to Parysatis, the daughter of the former Persian king Artaxerxes III Ochus. In 328, Statira's fiancé Mazaeus had died, without marrying the woman he was supposed to marry. This can only mean that Statira had not reached the minimum age to marry in 328, thirteen, which in turn suggests that she was born after 341. However, she and her younger sister must have been thirteen years old in 324. If this argument is sound, Statira was born in, say, 340-338 and Drypetis in 339-337. This means they were 5-7 and 4-6 when they were captured after the battle of Issus. Since we know for sure that their brother Ochus was at that moment five years old, we may assume that Statira was born in 340/339 and Drypetis in 338/337. After the death of Alexander (11 June 323), his first wife Roxane and his successor Perdiccas, saw to the murder of Statira. This suggests strongly that she was pregnant, because otherwise, she would not have been a threat to Roxane.	796	ENGLISH	1
What today is known as “The Alamo” in Texas became famous for the battle waged there during the Texas Revolution against Mexico. The Alamo was a mission called, Mission San Antonio de Valero and was home to the priests and Indian converts for seventy years before the battle took place. The mission was built in 1724, but in 1793, Spain removed the priests from these missions and turned the land back over to the local native Indian residents. Now owning the land, they continued to farm the area which became a part of the growing community of what was then called, San Antonio de Béxar, and is today San Anontonio, Texas. In the early 1800’s, Spanish soldiers were garrisoned at the mission. The commander referred to it as “The Alamo” after his home town of Alamo de Parras, Coahuila. Since that time, The Alamo has been used as a military barracks and even hospital for Revolutionaries, Royalists, rebels and even Mexicans during the long struggle for independence in Mexico from Spain. The Texas Revolution was a fight between American settlers in the area to gain freedom from Mexico. Originally, settlers came to the area, now known as Texas, taking land grants from Mexico and establishing an American community that was not part of the United States, but ruled by Mexico. Led by Sam Huston they tried to live peaceably under Mexican law which became more harsh and random, forcing them to want the freedom they had enjoyed under the flag of the United States. Calling themselves Texians, they formed an army and began to defend the settlers while their leaders met to determine a constitution and government if freedom was won. During this time, many settlers in Texas where undecided whether to fight or just try to get along with Mexico. It was the brutality of General Santa Anna at the Battle of The Alamo that inspired many Texians and citizens from the U.S. to join the army and fight for the freedom of Texas. The Battle of The Alamo became a turning point for the Texas Revolution. Prior to this battle, the Texians fighting as a revolutionary army had driven the Mexican troops out of the area of Texas and back into Mexico. In October, 1835, General Martin Perfecto de Cos arrived in San Antonio de Béxar with 1200 troops now stationed in town. This brought Texian troops to town, some around the mission, The Alamo, on the outskirts of town. In October and November there were skirmishes in and around San Antonio. On December 5, 1835, The Texians fought their way into town in what is known as the Battle of Béxar and won. Colonel James C. Neill then received orders to take command at San Antonio de Béxar with about one hundred men that ended up garrisoned in The Alamo. On February 23, 1500 Mexican troops marched into San Antonio and more skirmishes took place between them and the Texian army. In the early morning of March 6, The Mexican Army attacked the Alamo. The one hundred Texians inside withstood the onslaught for 90 minutes and then all but two were killed. Those that surrendered were executed. In the early 20th-century, the State of Texas purchased the land and buildings that comprised The Alamo making it a popular tourist and historical site. Many feel that it stands for the strength to fight for freedom that is handed down throughout the history not only of Texas, but of the United States. The one hundred men within the Alamo had the opportunity to leave – to leave the area and join the large Texian Army some distance away. It was their choice to stay and make a stand. They wanted to show the rest of Texas that they were willing to die for their freedom. These men, under James Neill, include people like Jim Bowie, William B. Travis, Davey Crockett, and many others known to Texas history.	<urn:uuid:aa6c3aa8-9f7b-4699-a1f8-374d287e9940>	CC-MAIN-2020-05	https://www.vintage-american.com/scene-type/national-parks/the-alamo-vintage-texas-postcard/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594101.10/warc/CC-MAIN-20200119010920-20200119034920-00552.warc.gz	en	0.98312	810	3.734375	4	[ -0.38100773096084595, 0.24790316820144653, 0.3596125543117523, 0.1975388526916504, -0.24733485281467438, -0.041040774434804916, 0.06315235793590546, 0.15186363458633423, -0.46391451358795166, 0.09133848547935486, 0.20987734198570251, 0.12645035982131958, 0.1324041783809662, -0.210171312093...	5	What today is known as “The Alamo” in Texas became famous for the battle waged there during the Texas Revolution against Mexico. The Alamo was a mission called, Mission San Antonio de Valero and was home to the priests and Indian converts for seventy years before the battle took place. The mission was built in 1724, but in 1793, Spain removed the priests from these missions and turned the land back over to the local native Indian residents. Now owning the land, they continued to farm the area which became a part of the growing community of what was then called, San Antonio de Béxar, and is today San Anontonio, Texas. In the early 1800’s, Spanish soldiers were garrisoned at the mission. The commander referred to it as “The Alamo” after his home town of Alamo de Parras, Coahuila. Since that time, The Alamo has been used as a military barracks and even hospital for Revolutionaries, Royalists, rebels and even Mexicans during the long struggle for independence in Mexico from Spain. The Texas Revolution was a fight between American settlers in the area to gain freedom from Mexico. Originally, settlers came to the area, now known as Texas, taking land grants from Mexico and establishing an American community that was not part of the United States, but ruled by Mexico. Led by Sam Huston they tried to live peaceably under Mexican law which became more harsh and random, forcing them to want the freedom they had enjoyed under the flag of the United States. Calling themselves Texians, they formed an army and began to defend the settlers while their leaders met to determine a constitution and government if freedom was won. During this time, many settlers in Texas where undecided whether to fight or just try to get along with Mexico. It was the brutality of General Santa Anna at the Battle of The Alamo that inspired many Texians and citizens from the U.S. to join the army and fight for the freedom of Texas. The Battle of The Alamo became a turning point for the Texas Revolution. Prior to this battle, the Texians fighting as a revolutionary army had driven the Mexican troops out of the area of Texas and back into Mexico. In October, 1835, General Martin Perfecto de Cos arrived in San Antonio de Béxar with 1200 troops now stationed in town. This brought Texian troops to town, some around the mission, The Alamo, on the outskirts of town. In October and November there were skirmishes in and around San Antonio. On December 5, 1835, The Texians fought their way into town in what is known as the Battle of Béxar and won. Colonel James C. Neill then received orders to take command at San Antonio de Béxar with about one hundred men that ended up garrisoned in The Alamo. On February 23, 1500 Mexican troops marched into San Antonio and more skirmishes took place between them and the Texian army. In the early morning of March 6, The Mexican Army attacked the Alamo. The one hundred Texians inside withstood the onslaught for 90 minutes and then all but two were killed. Those that surrendered were executed. In the early 20th-century, the State of Texas purchased the land and buildings that comprised The Alamo making it a popular tourist and historical site. Many feel that it stands for the strength to fight for freedom that is handed down throughout the history not only of Texas, but of the United States. The one hundred men within the Alamo had the opportunity to leave – to leave the area and join the large Texian Army some distance away. It was their choice to stay and make a stand. They wanted to show the rest of Texas that they were willing to die for their freedom. These men, under James Neill, include people like Jim Bowie, William B. Travis, Davey Crockett, and many others known to Texas history.	825	ENGLISH	1
People all over the world practice their own religion or spirituality in their own different way. For many years being able to freely practice religion has been a very long battle. Soldiers and civilians together have died, fought, petitioned, and taken action, time and time again for the same result: freedom and acceptance to practice their beliefs without judgment. In the Victorian Era in England, which took place in 1837 through 1901, the beginning of the era had a high population of Christian believers but as the years went by, that began to change. Religious beliefs and the Church were being questioned and with the industrial revolution on the rise, people became more educated and slowly drifted away from spirituality. In Charles Dickens’ A Tale of Two Cities, he references this shift in attitudes towards religion. The start of the Victorian era was filled with inspiration for education, research, and writing. Spirituality in the people was increasing and more people started to attend mass services. In fact, Mark Weinert states in his book, “A People of One Book”, that the Bible was the source of the Victorian culture and “that it was a part of the very air breathed by the Victorians, a constant source of reference that saturated their thought and writing.” It was also one of the time periods where changes had a great impact on the society. According to writer David Nixon, in his review, “From Gregorian to Victorian”, he describes one of the first major changes made to the Church was removing its secular authority. It meant that the ties between the Church and the State were weakened and the authority of the Church became more of a “positive affirmation than social compulsion” (David Nixon). This lead to many important figures of early Victorians such as politicians becoming isolated from the Traditional Church. The Test Act was one of the actions. It excluded people from office and people of employment because they could not reconcile to the Catholic Church. Luckily, after the revoking of the Test Act, tables began to turn for the English Church. Everyday normal practices such as giving out communion wafers during mass and the usage of the sign of the cross increased in popularity. Granted, there was a separation from the Georgian Era to the Victorian, but many ideals and elements such as ritualism carried on to the Victorian time period. Specifically talking about the Church, there were many divisions from the effects of social classes. As a matter of fact, there is a book entitled “Life in Victorian England, The Church” by Virginia Schomp that provides descriptions of the impact of religion on the community and how they withstood all the changes of the Church through the years. Inside the Church, the important figures were clergymen. They committed their lives to serve their duties and other people. With the circumstance of the Victorian Era, there was an expansion of better education and practice for future priests. The Church ordained many intelligent men to the clergy even though they hadn’t graduated yet. The new clergymen were very inspired by the revival of the Church that they took action and enlarged their ministries. As Virginia stated, “…clergymen of all denominations would work hard to encourage greater religious devotion among the working classes.” (Virginia Schomp) We can see that religion has evolved for the better throughout this era. Taking a look inside A Tale of Two Cities, Charles Dickens takes a different approach at introducing spirituality in the book. For example, there is a scene in Book the Second that includes Jerry Cruncher and his wife that needs attention. In the scene, Cruncher has just gotten back to his house and when he opens the door he catches his wife on the floor praying or as he calls it, “flopping” and then throws his boot at her. Jerry Cruncher says “What… what are you up to, Aggerawayter?”(Dickens 60) In the context of this book Aggerawayter means annoying or aggravating. His wife responds to him by saying, “I was only saying my prayers…I was not praying against you; I was praying for you”(Dickens 60). Mr. Cruncher was so upset about this because his wife was praying for him and since he had been doing such horrible actions such as grave robbing he feels as if she knows what he has been up to. He thinks it will conflict with his business as a so called honest tradesman. This connects with spirituality because in this case it was not accepted but at the same time there was the theme of resurrection presented in the book so Dickens includes spirituality in two different ways. Overall, the conflicts that arose made religion a powerful strength in the Victorian era.	<urn:uuid:18c8a0df-d8b1-42e7-90e5-9e8eccfc434e>	CC-MAIN-2020-05	https://caveconspringfield.com/people-states-in-his-book-a-people-of/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250597458.22/warc/CC-MAIN-20200120052454-20200120080454-00376.warc.gz	en	0.987643	956	3.59375	4	[ 0.08589369803667068, 0.23406118154525757, 0.4194740056991577, -0.09367495775222778, -0.1594592034816742, 0.3308694660663605, -0.154281347990036, -0.15608888864517212, 0.19456246495246887, 0.01601131446659565, -0.07709567248821259, 0.3046138286590576, -0.016804585233330727, -0.0344781465828...	1	People all over the world practice their own religion or spirituality in their own different way. For many years being able to freely practice religion has been a very long battle. Soldiers and civilians together have died, fought, petitioned, and taken action, time and time again for the same result: freedom and acceptance to practice their beliefs without judgment. In the Victorian Era in England, which took place in 1837 through 1901, the beginning of the era had a high population of Christian believers but as the years went by, that began to change. Religious beliefs and the Church were being questioned and with the industrial revolution on the rise, people became more educated and slowly drifted away from spirituality. In Charles Dickens’ A Tale of Two Cities, he references this shift in attitudes towards religion. The start of the Victorian era was filled with inspiration for education, research, and writing. Spirituality in the people was increasing and more people started to attend mass services. In fact, Mark Weinert states in his book, “A People of One Book”, that the Bible was the source of the Victorian culture and “that it was a part of the very air breathed by the Victorians, a constant source of reference that saturated their thought and writing.” It was also one of the time periods where changes had a great impact on the society. According to writer David Nixon, in his review, “From Gregorian to Victorian”, he describes one of the first major changes made to the Church was removing its secular authority. It meant that the ties between the Church and the State were weakened and the authority of the Church became more of a “positive affirmation than social compulsion” (David Nixon). This lead to many important figures of early Victorians such as politicians becoming isolated from the Traditional Church. The Test Act was one of the actions. It excluded people from office and people of employment because they could not reconcile to the Catholic Church. Luckily, after the revoking of the Test Act, tables began to turn for the English Church. Everyday normal practices such as giving out communion wafers during mass and the usage of the sign of the cross increased in popularity. Granted, there was a separation from the Georgian Era to the Victorian, but many ideals and elements such as ritualism carried on to the Victorian time period. Specifically talking about the Church, there were many divisions from the effects of social classes. As a matter of fact, there is a book entitled “Life in Victorian England, The Church” by Virginia Schomp that provides descriptions of the impact of religion on the community and how they withstood all the changes of the Church through the years. Inside the Church, the important figures were clergymen. They committed their lives to serve their duties and other people. With the circumstance of the Victorian Era, there was an expansion of better education and practice for future priests. The Church ordained many intelligent men to the clergy even though they hadn’t graduated yet. The new clergymen were very inspired by the revival of the Church that they took action and enlarged their ministries. As Virginia stated, “…clergymen of all denominations would work hard to encourage greater religious devotion among the working classes.” (Virginia Schomp) We can see that religion has evolved for the better throughout this era. Taking a look inside A Tale of Two Cities, Charles Dickens takes a different approach at introducing spirituality in the book. For example, there is a scene in Book the Second that includes Jerry Cruncher and his wife that needs attention. In the scene, Cruncher has just gotten back to his house and when he opens the door he catches his wife on the floor praying or as he calls it, “flopping” and then throws his boot at her. Jerry Cruncher says “What… what are you up to, Aggerawayter?”(Dickens 60) In the context of this book Aggerawayter means annoying or aggravating. His wife responds to him by saying, “I was only saying my prayers…I was not praying against you; I was praying for you”(Dickens 60). Mr. Cruncher was so upset about this because his wife was praying for him and since he had been doing such horrible actions such as grave robbing he feels as if she knows what he has been up to. He thinks it will conflict with his business as a so called honest tradesman. This connects with spirituality because in this case it was not accepted but at the same time there was the theme of resurrection presented in the book so Dickens includes spirituality in two different ways. Overall, the conflicts that arose made religion a powerful strength in the Victorian era.	943	ENGLISH	1
At least two Kings of Wessex were buried here. It was the most important ecclesiastical location in an area covering Dorset, Devon and Cornwall. One of Anglo-Saxon history’s most important characters, Asser, King Alfred’s companion and “biographer” became bishop here. I believe there is a plausible case to be made for this to have been the most important place in Wessex until shortly after King Alfred died (when Winchester appears to have become more important). This of course challenges what you might read elsewhere, in that Winchester was King Alfred’s “Capital”. There is no evidence that this was the case. Sherborne’s most important feature is its abbey, and it is here that two elder brothers of King Alfred, Æthelbald (died 860) and Æthelberht (died 865) were buried, and I consider it likely that Alfred would have been present at their funerals, or would have at least visited their resting places. He would have been about eleven years old at the time of the first death, and about sixteen at the time of the second. It is also possible that a third brother of Alfred was buried at Sherborne as well. The Anglo-Saxon Chronicles, with the exception of the B version, have this brother, Æthelred, buried at Wimborne (Dorset), but the B version tells us that he was buried at Sherborne. I consider that this contradiction can be resolved by considering that Æthelred may initially have been interred at Wimborne and then later moved to Sherborne, probably because of the relative importance of the latter location. That the other two brothers had been interred at Sherborne supports the idea that this place was more important than Wimborne. There is a plaque in the abbey indicating the approximate location of the burials of Æthelbald and Æthelberht, and there is nearby a small area where the floor has been replaced by glass and some bones can be seen beneath. However, I was told that it is not really known whose remains these are. It is significant that Asser, King Alfred’s companion and biographer, and from whose writings we derive so much information, became bishop of Sherborne at some time in the 890s, while King Alfred was still alive, and it appears that he continued in this role until his death in 909, ten years after Alfred had died. In order to understand the importance of Sherborne in Alfred’s time it is important to appreciate that it had a huge diocese, created by King Ine of Wessex in 705, that extended all the way down to Land’s End in Cornwall. The Abbey still has Saxon elements despite much of the earlier church being demolished by Roger of Caen to be replaced by a larger Norman one. As you walk around Sherborne it is easy to be unaware of just how important this place would have been. In my opinion it must have been one of the most important places in Wessex, perhaps even the most important, in a period before Winchester would be able to claim that title. I have written much more about Alfred’s travels in my book, which also contains maps and references. Tap or click the image to learn more. The following is adapted from my book, King Alfred: A Man on the Move, available from Amazon It would be great if you could support this project by purchasing a copy. Wimborne (or Wimborne Minster) is a significant historic town in Dorset and is the location of the important Wimborne Minster, which has a history going back to the 8th century. Most versions of the Anglo-Saxon Chronicles tell us that after the 871 AD battle at Meretun (unknown location, but possibly Martin in Hampshire) King Æthelred, Alfred’s older brother, was buried at Wimborne. However, one version of the Anglo-Saxon Chronicles tells us that he was buried at Sherborne, which seems plausible as the two previous kings and brothers of Alfred, Æthelbald and Æthelbehrt, had been buried there. I consider it possible that Æthelred was initially interred at Wimborne, and then later moved to Sherborne, probably because of the relative importance of the latter location. It is further recorded that Alfred had been present at his brother’s funeral rites, which is what we would expect. We know that Alfred himself became king after the death of King Æthelred, although the location where this formally took place has not been recorded. I suggest, however, that there is a very good chance that Alfred became king at Wimborne, particularly if he had already been designated as next in line, which Asser tells us was the case. Alfred’s immediate elevation on the death of his brother also makes sense in the context of the kingship having run sequentially through Æthelwulf’s sons up to that point. It should be borne in mind, however, that just because we are told that Æthelred had been buried at Wimborne does not mean that he died there, with this meaning that Alfred could have become king somewhere else. Nonetheless, Wimborne seems plausible because we know that it had significance because the royal estate there was seized in 899 by Æthelwold after Alfred’s death (if it was significant in 899 it seems likely that had been so in 871). The battles that took place in 871 indicate that Wessex was clearly in a state of emergency at the time King Æthelred died, and perhaps the formal ceremonial arrangements of Alfred’s accession were delayed until the relatively peaceful period between 872 and 874 when the Vikings that had been at Reading were causing trouble in Mercia and Northumbria instead. If there was ever a formal ceremony, we have no evidence of it. It has been suggested that Alfred became king in Winchester, but I have seen no evidence of this. Furthermore, it appears that Kingston-upon-Thames had not yet become (as it would) the favoured site for the consecration of the Anglo-Saxon kings. There is much more about the travels of King Alfred in my book, including maps and references. Tap or click the image to learn more. This post is aimed at answering one of the most common questions that I am asked. I live in a county (Dorset) for which the regional National Health Service is designated “Wessex”, and a local radio station is called Wessex FM. People tend to know that they are in Wessex (probably) but are uncertain of the area it should be thought to cover. I wish that the answer that I am called upon to provide was more straight-forward. As this blog is based on King Alfred, I shall describe what Wessex was in that time period. As King Alfred is often associated with Wessex, this will hopefully answer the question for most people. Alfred was King of Wessex from 871 to 899. The following is adapted from my book, King Alfred: A Man on the Move, which is available from Amazon. It would be great if you could support this project by purchasing the book. In King Alfred’s time, Wessex included the counties that we now call Devon, Dorset, Somerset, Wiltshire, Berkshire (and some of adjacent Oxfordshire), Hampshire, the Isle of Wight, East and West Sussex, Kent and Surrey. Also included was Essex until it was ceded to Guthrum the Viking in a treaty drawn up around the year 886. It is worth pointing out that there were additional areas where King Alfred seems to have had the upper hand in power-sharing arrangements. By the end of his reign, this included London, which had earlier been under Mercian control. It also seems from Asser’s writings that at some time before 893 South Wales came under King Alfred’s control. Nor must we forget Mercia itself. After about 879, western and southern Mercia (eastern Mercia remained under Viking control) was ruled by Æthelred, who was the son-in-law of King Alfred, and it seems that it was Alfred who had the upper hand. The extent of Wessex control in Cornwall is still unclear. The Annales Cambriæ tell us that King Dungarth of Cornwall drowned in 875, but after that there is no mention of who was ruling in Cornwall until 926 where a version of the Anglo-Saxon Chronicles mentions a King Huwal of West Wales, which would have then meant Cornwall. It therefore seems to me that from a monarchical point of view Cornwall remained independent during Alfred’s time. However, we know that the diocese of Sherborne (in Dorset and therefore in Wessex) extended across the whole of Cornwall. I did say earlier that it was not straight forward. But perhaps this post will lead to a better understanding. Tap or click the image to learn more about the book. It would be great if you could support this project by purchasing a copy. Dorset was an important in the time of King Alfred. Important roles were played by Sherborne, Wimborne, Dorchester and Shaftesbury. An important engagement with the Vikings took place at Wareham. Undoubtedly, much went on that never made it into the historical sources that are available to us today. In this post I shall take a look at Shaftesbury. King Alfred founded a nunnery at Shaftesbury and it is thought that this was at the same site as where the Normans later constructed their abbey. Although the Norman abbey is now a ruin, it is a delightful and evocative place to visit, as is the rest of the town. Asser tells us that Alfred ordered the building of a monastery near Shaftesbury’s east gate and that his daughter Æthelgifu was appointed abbess. However, this is initially confusing because the Abbey is south-west of the centre, so it seems that it should have been by a west gate. But the modern centre appears not to align well with what was there in Alfred’s time and, when this is taken into account, the abbey was indeed at the eastern aspect of the town. Unfortunately, no early source tells us when the nunnery was built. However, Ranulf Higden’s Polychronicon indicates that it was after Alfred had restored London, and we know from the Anglo-Saxon Chronicles that Alfred took control of London in 886. This suggests that the nunnery may have been built in 886 at the earliest and 893 at the latest (because it had to be present at the time Asser was writing, believed to be 893). However, Higden also tells us that around the time that Alfred restored the settlement of Shaftesbury in 880, Pope Marinus sent Alfred a piece of the “true cross.” Manuscript E of the Anglo-Saxon Chronicles indicates that this was sent in 882. I found out that Marinus was pope between December 882 and May 884, indicating that the item could only have been sent in December 882. This led me to change my mind from believing that the abbey was built between 886 and 893 to a belief that it was in use by 882 or 883 because it seems plausible that the fragment of the true cross had been destined for either the new and important nunnery at Shaftesbury or the new abbey at Athelney, which was built at about the same time. In a generous attempt to make everything fit, one could argue that the nunnery might have come into use before its completion, with this being in the period 886-893, after King Alfred had restored London, although this itself must have taken some time to complete. The current location of this piece of the “true cross” is not known, although there is a reputed fragment of the true cross, which could be different to the one sent to Alfred, in St Michael and St Gudula Cathedral in Brussels, Belgium. Shaftesbury was clearly a very important place. In 980 the nunnery became the resting place of King Edward the Martyr after he had been murdered at Corfe Castle in 978 (he was initially interred at Wareham). His shrine became a focus for pilgrimage, and perhaps this was what King Canute was undertaking when he died at Shaftesbury in 1035. In 944 the site also became the burial place of Ælfgifu, who was the first wife of King Edmund who also became venerated as a saint. Elisabeth, the wife of Robert the Bruce, King of Scotland, was also briefly held here. There is much more about the travels of King Alfred in my book, including maps and references. Tap or click the image below to learn more. Many thanks to thisisalfred.com for taking an interest in my writing. Hopefully, a recorded chat that we had at the Abbey will be available soon. It would be great if you could support this project by purchasing a copy. The Anglo-Saxon Chronicles refer to Egbert’s Stone (Ecgbryhtes stane) as the place where the armies from Somerset, Wiltshire and part of Hampshire came together to fight alongside Alfred after he had left Athelney in the seventh week after Easter in 878, en route for the important and decisive battle at Ethandun where the Vikings were defeated. It is notable that Dorset is not mentioned. However, Dorset may be an omission because Gaimar indicates that this county was involved. Tradition has it that King Egbert, Alfred’s grandfather, marked the point where Dorset, Somerset and Wiltshire met with a large stone on the bank of the River Stour. However, it may be unreliable to assume that the counties met at the same location in Egbert’s or Alfred’s time. The woodland then would have extended further south ( as indicated in this book) into today’s Dorset, and because there is some evidence that the edges of the wood were used as boundaries, it is possible that the border could have been further south than it is today. However, I have not seen anything to indicate where any older of boundary might have been. I drew upon John Peddie’s reference (in this book) to Coombe Street, which is west of Zeals and north of Bourton, as a claimed location. Travelling west, the road crossesthe river where a sign indicates that you have arrived at Pen Selwood. The Stour is narrow at this point, which is unsurprising as its source is at nearby Stourhead. However, I saw no evidence of a significant stone. There seems to be an impression locally that a stone at Bullpits Golf Course is Egbert’s Stone. However, I have been told that this is not the case. Nearby Factory Hill crosses the Stour at a point where there was once a mill. When I visited this area it was in the process of being developed for housing. There is a footpath that comes off Kite’s Nest Lane that takes you close to where the three counties meet and water can be seen to your right as you walk up. However, maps show that the exact point at which the three counties meet is very close by but on private land, so I was unable to establish whether there was a stone there. However, the quest was not necessarily to find the stone but to find where Alfred brought his troops together, and if this indeed took place where the three counties now meet, then I was satisfied that I had found the spot. However, it seems logical that Alfred would have used a meeting point that was strategic in terms of routeways and other factors rather than an obscure location where three administrative boundaries now meet. From the evidence available, it also seems difficult to define this as east of or in the eastern part of Selwood, which is required in order to fit Asser‘s and the Anglo-Saxon Chronicles’ descriptions of the location. For these reasons I consider this site to be a less likely location for Egbert’s Stone. It is possible that somebody wished to mark the junction of the three counties with a stone and that this has somehow become tangled up with the record of Alfred’s assembling of troops from different counties. However, the Anglo-Saxon Chronicles do not include Dorset as a county providing forces (although Gaimar does), which further weakens the case for Egbert’s Stone being located here. Michael Wood, the historian and television presenter, attributes the location of Egbert’s Stone to Penselwood, which is very close to the junction between the three counties, although I don’t know whether that was the reason why he chose it. Pen Selwood is also the supposed location of the Battle of Peonnum, which had been an important victory for the Saxons in 658. However, this was before the time of King Egbert so I cannot see how his name would have become associated with this. Parts two and three of my Egbert’s Stone posts are now available. You can view my video on Egbert’s Stone below: There is much more about the travels of King Alfred in my book, including maps and references. Tap or click the image below to learn more about the book. Wareham and nearby Poole harbour are lovelyplaces to visit. However, not everybody will be aware of the dramatic events that took place here in the 9th century. Wareham had been occupied by the Vikings in 875, but Alfred made piece with them in 876 when the Vikings swore on the halgan beage (holy ring) that they would leave Wessex. However, they left under the cover of darkness and went instead to Exeter, in Devonshire but also part of Wessex. The Anglo-Saxon Chronicles tell us that the Vikings had given hostages to Alfred as part of the deal, and that these men had been the worthiest in the Viking army. We cannot be sure if this ring was presented in the negotiations by Alfred or by the Vikings, or who it was “holy” to, if not to both parties. It is possible that either the Vikings or Alfred had access to a holy ring as they travelled from place to place. If it was a Viking ring, then Alfred clearly must have had the upper hand to make them swear on it, which would fit with the fact that Alfred was also given important hostages, which could be killed if the Vikings reneged on the deal. The Vikings must have seen Exeter as a great prize if it meant sacrificing their worthiest men. One can imagine how the Vikings might have viewed the subsequent loss of 120 ships near Swanage in a storm as they fled to Exeter as divine retribution for breaking an oath sworn on a holy ring. On balance it seems to me that this ring was presented by Alfred. The Anglo-Saxon Chronicles refer to it as “holy” and it seems unlikely to me that something un-Christian would be referred to in this way. But, what was at Wareham when the Vikings attacked? Asser describes Wareham as a castellum (fortification) and the location of a convent for nuns. We know that Alfred embarked on a programme of defending settlements after 878 and it is thought that the origins of the walls that we see today were built then, although we know that they were modified over subsequent centuries. The fortification referred to by Asser is therefore probably not the same as the walls we see today. Castellum could also relate to an ancient or Roman construction, for which there is no remaining evidence, or even Saxon pre-878 defences developed because of a specific risk of Viking attack. However, things become even more complicated when we look at Æthelweard’s chronicle. He describes the Vikings moving down from Cambridge to near (iuxta) Wareham and occupying a location alongside (coniecit statum communem cum) a Western Army. There appears to be a significant difference between Æthelweard and Asser as the latter states that the Viking army enterred (intravit) the castellum of Wareham. However these two sources may just be providing two snapshots of a sequence. Taking it all together it appears that the Vikings camped outside of the settlement of Wareham and then took it over, perhaps after besieging it. But where did the Vikings camp and how did they get there? We know that there must have been a combined land and sea force because that is what left Wareham when they fled to Exeter. We also know that the seaborne force must have been considerable because the Vikings lost 120 ships in a storm near Swanage when fleeing. The ships must have come in to Poole harbour, and perhaps they would have taken some ships up the Frome in order to get closer to Wareham. Presumably, with that many ships, they would have defended their rear by perhaps occupying Brownsea Island and the harbour entrance. This would have been a most serious situation. Try to imagine today over 120 Viking ships in Poole harbour. In fact there would have been more than this as 120, the only figure that we have, is the number that sunk in the storm of Swanage. It is unlikely that all Viking boats had sunk. And on top of this was the land-basedViking army. It is difficult to see that the native settlement at Wareham would have had a chance. The Vikings broke their oath when they fled to Exeter, but Alfred’s intervention had saved Wareham, and we must remember that when the Vikings got to Exeter they had to deal with Alfred again, and this time they did leave Wessex. How the Viking land-based forces got to Wareham must be very speculative. There may have been a Roman road from Wareham to Woodbury Hill, near Bere Regis. This may have been in use in Alfred’s time because there is still today a straight road that heads in that direction. However, this seems to be in the wrong place (being north-west instead of north-east) if they had come from Cambridge. There is nothing to indicate where Alfred had travelled from. The nearby church of Lady St Mary, although subject to much rebuilding, has an important history going back to at least the 8th century. Inside the church are several pieces of masonry that are dated to Anglo-Saxon times. Another important location in Wareham is the very old St Martin’s church, . This church is generally locked outside of the main tourist season, but there is usually an indication of where to get the key in normal trading hours (it is kept in a shop). It is thought that the current building dates to about 1030. The church also contains important 12th century wall paintings. One version of the Anglo-Saxon Chronicle (E) tells us that King Edward the Martyr was initially buried at Wareham after he had been murdered at nearby Corfe in 978. Although he was later transferred to Shaftesbury, his initial burial would probably have been at or near the site of St Mary’s church. I have seen it written that King Beorhtric of Wessex had been buried at Wareham in 802, but I have not found any evidence to support this. Had I done so, this would have made Wareham a more important place prior to the Viking attack in 875. This was not the last that Wareham would see of the Vikings. They attacked Dorset again via the Frome, which then runs past Wareham, in 998 and 1015. You can view my short video on Wareham here: There is much more about the travels of King Alfred in my book, including maps and references. Click or tap on the image below to learn more about the book.	<urn:uuid:2a2d8b5a-9640-4ba3-8c9c-285e2c39eb9a>	CC-MAIN-2020-05	https://king-alfred.com/wp/category/dorset/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251783621.89/warc/CC-MAIN-20200129010251-20200129040251-00457.warc.gz	en	0.988065	5,015	3.28125	3	[ 0.1733233481645584, 0.3098061680793762, 0.13077393174171448, -0.4504408538341522, 0.13751642405986786, -0.11020205914974213, -0.13417604565620422, -0.0948762372136116, 0.015570597723126411, -0.1237146332859993, -0.4438595473766327, -0.7454560995101929, 0.20964530110359192, 0.25871574878692...	1	At least two Kings of Wessex were buried here. It was the most important ecclesiastical location in an area covering Dorset, Devon and Cornwall. One of Anglo-Saxon history’s most important characters, Asser, King Alfred’s companion and “biographer” became bishop here. I believe there is a plausible case to be made for this to have been the most important place in Wessex until shortly after King Alfred died (when Winchester appears to have become more important). This of course challenges what you might read elsewhere, in that Winchester was King Alfred’s “Capital”. There is no evidence that this was the case. Sherborne’s most important feature is its abbey, and it is here that two elder brothers of King Alfred, Æthelbald (died 860) and Æthelberht (died 865) were buried, and I consider it likely that Alfred would have been present at their funerals, or would have at least visited their resting places. He would have been about eleven years old at the time of the first death, and about sixteen at the time of the second. It is also possible that a third brother of Alfred was buried at Sherborne as well. The Anglo-Saxon Chronicles, with the exception of the B version, have this brother, Æthelred, buried at Wimborne (Dorset), but the B version tells us that he was buried at Sherborne. I consider that this contradiction can be resolved by considering that Æthelred may initially have been interred at Wimborne and then later moved to Sherborne, probably because of the relative importance of the latter location. That the other two brothers had been interred at Sherborne supports the idea that this place was more important than Wimborne. There is a plaque in the abbey indicating the approximate location of the burials of Æthelbald and Æthelberht, and there is nearby a small area where the floor has been replaced by glass and some bones can be seen beneath. However, I was told that it is not really known whose remains these are. It is significant that Asser, King Alfred’s companion and biographer, and from whose writings we derive so much information, became bishop of Sherborne at some time in the 890s, while King Alfred was still alive, and it appears that he continued in this role until his death in 909, ten years after Alfred had died. In order to understand the importance of Sherborne in Alfred’s time it is important to appreciate that it had a huge diocese, created by King Ine of Wessex in 705, that extended all the way down to Land’s End in Cornwall. The Abbey still has Saxon elements despite much of the earlier church being demolished by Roger of Caen to be replaced by a larger Norman one. As you walk around Sherborne it is easy to be unaware of just how important this place would have been. In my opinion it must have been one of the most important places in Wessex, perhaps even the most important, in a period before Winchester would be able to claim that title. I have written much more about Alfred’s travels in my book, which also contains maps and references. Tap or click the image to learn more. The following is adapted from my book, King Alfred: A Man on the Move, available from Amazon It would be great if you could support this project by purchasing a copy. Wimborne (or Wimborne Minster) is a significant historic town in Dorset and is the location of the important Wimborne Minster, which has a history going back to the 8th century. Most versions of the Anglo-Saxon Chronicles tell us that after the 871 AD battle at Meretun (unknown location, but possibly Martin in Hampshire) King Æthelred, Alfred’s older brother, was buried at Wimborne. However, one version of the Anglo-Saxon Chronicles tells us that he was buried at Sherborne, which seems plausible as the two previous kings and brothers of Alfred, Æthelbald and Æthelbehrt, had been buried there. I consider it possible that Æthelred was initially interred at Wimborne, and then later moved to Sherborne, probably because of the relative importance of the latter location. It is further recorded that Alfred had been present at his brother’s funeral rites, which is what we would expect. We know that Alfred himself became king after the death of King Æthelred, although the location where this formally took place has not been recorded. I suggest, however, that there is a very good chance that Alfred became king at Wimborne, particularly if he had already been designated as next in line, which Asser tells us was the case. Alfred’s immediate elevation on the death of his brother also makes sense in the context of the kingship having run sequentially through Æthelwulf’s sons up to that point. It should be borne in mind, however, that just because we are told that Æthelred had been buried at Wimborne does not mean that he died there, with this meaning that Alfred could have become king somewhere else. Nonetheless, Wimborne seems plausible because we know that it had significance because the royal estate there was seized in 899 by Æthelwold after Alfred’s death (if it was significant in 899 it seems likely that had been so in 871). The battles that took place in 871 indicate that Wessex was clearly in a state of emergency at the time King Æthelred died, and perhaps the formal ceremonial arrangements of Alfred’s accession were delayed until the relatively peaceful period between 872 and 874 when the Vikings that had been at Reading were causing trouble in Mercia and Northumbria instead. If there was ever a formal ceremony, we have no evidence of it. It has been suggested that Alfred became king in Winchester, but I have seen no evidence of this. Furthermore, it appears that Kingston-upon-Thames had not yet become (as it would) the favoured site for the consecration of the Anglo-Saxon kings. There is much more about the travels of King Alfred in my book, including maps and references. Tap or click the image to learn more. This post is aimed at answering one of the most common questions that I am asked. I live in a county (Dorset) for which the regional National Health Service is designated “Wessex”, and a local radio station is called Wessex FM. People tend to know that they are in Wessex (probably) but are uncertain of the area it should be thought to cover. I wish that the answer that I am called upon to provide was more straight-forward. As this blog is based on King Alfred, I shall describe what Wessex was in that time period. As King Alfred is often associated with Wessex, this will hopefully answer the question for most people. Alfred was King of Wessex from 871 to 899. The following is adapted from my book, King Alfred: A Man on the Move, which is available from Amazon. It would be great if you could support this project by purchasing the book. In King Alfred’s time, Wessex included the counties that we now call Devon, Dorset, Somerset, Wiltshire, Berkshire (and some of adjacent Oxfordshire), Hampshire, the Isle of Wight, East and West Sussex, Kent and Surrey. Also included was Essex until it was ceded to Guthrum the Viking in a treaty drawn up around the year 886. It is worth pointing out that there were additional areas where King Alfred seems to have had the upper hand in power-sharing arrangements. By the end of his reign, this included London, which had earlier been under Mercian control. It also seems from Asser’s writings that at some time before 893 South Wales came under King Alfred’s control. Nor must we forget Mercia itself. After about 879, western and southern Mercia (eastern Mercia remained under Viking control) was ruled by Æthelred, who was the son-in-law of King Alfred, and it seems that it was Alfred who had the upper hand. The extent of Wessex control in Cornwall is still unclear. The Annales Cambriæ tell us that King Dungarth of Cornwall drowned in 875, but after that there is no mention of who was ruling in Cornwall until 926 where a version of the Anglo-Saxon Chronicles mentions a King Huwal of West Wales, which would have then meant Cornwall. It therefore seems to me that from a monarchical point of view Cornwall remained independent during Alfred’s time. However, we know that the diocese of Sherborne (in Dorset and therefore in Wessex) extended across the whole of Cornwall. I did say earlier that it was not straight forward. But perhaps this post will lead to a better understanding. Tap or click the image to learn more about the book. It would be great if you could support this project by purchasing a copy. Dorset was an important in the time of King Alfred. Important roles were played by Sherborne, Wimborne, Dorchester and Shaftesbury. An important engagement with the Vikings took place at Wareham. Undoubtedly, much went on that never made it into the historical sources that are available to us today. In this post I shall take a look at Shaftesbury. King Alfred founded a nunnery at Shaftesbury and it is thought that this was at the same site as where the Normans later constructed their abbey. Although the Norman abbey is now a ruin, it is a delightful and evocative place to visit, as is the rest of the town. Asser tells us that Alfred ordered the building of a monastery near Shaftesbury’s east gate and that his daughter Æthelgifu was appointed abbess. However, this is initially confusing because the Abbey is south-west of the centre, so it seems that it should have been by a west gate. But the modern centre appears not to align well with what was there in Alfred’s time and, when this is taken into account, the abbey was indeed at the eastern aspect of the town. Unfortunately, no early source tells us when the nunnery was built. However, Ranulf Higden’s Polychronicon indicates that it was after Alfred had restored London, and we know from the Anglo-Saxon Chronicles that Alfred took control of London in 886. This suggests that the nunnery may have been built in 886 at the earliest and 893 at the latest (because it had to be present at the time Asser was writing, believed to be 893). However, Higden also tells us that around the time that Alfred restored the settlement of Shaftesbury in 880, Pope Marinus sent Alfred a piece of the “true cross.” Manuscript E of the Anglo-Saxon Chronicles indicates that this was sent in 882. I found out that Marinus was pope between December 882 and May 884, indicating that the item could only have been sent in December 882. This led me to change my mind from believing that the abbey was built between 886 and 893 to a belief that it was in use by 882 or 883 because it seems plausible that the fragment of the true cross had been destined for either the new and important nunnery at Shaftesbury or the new abbey at Athelney, which was built at about the same time. In a generous attempt to make everything fit, one could argue that the nunnery might have come into use before its completion, with this being in the period 886-893, after King Alfred had restored London, although this itself must have taken some time to complete. The current location of this piece of the “true cross” is not known, although there is a reputed fragment of the true cross, which could be different to the one sent to Alfred, in St Michael and St Gudula Cathedral in Brussels, Belgium. Shaftesbury was clearly a very important place. In 980 the nunnery became the resting place of King Edward the Martyr after he had been murdered at Corfe Castle in 978 (he was initially interred at Wareham). His shrine became a focus for pilgrimage, and perhaps this was what King Canute was undertaking when he died at Shaftesbury in 1035. In 944 the site also became the burial place of Ælfgifu, who was the first wife of King Edmund who also became venerated as a saint. Elisabeth, the wife of Robert the Bruce, King of Scotland, was also briefly held here. There is much more about the travels of King Alfred in my book, including maps and references. Tap or click the image below to learn more. Many thanks to thisisalfred.com for taking an interest in my writing. Hopefully, a recorded chat that we had at the Abbey will be available soon. It would be great if you could support this project by purchasing a copy. The Anglo-Saxon Chronicles refer to Egbert’s Stone (Ecgbryhtes stane) as the place where the armies from Somerset, Wiltshire and part of Hampshire came together to fight alongside Alfred after he had left Athelney in the seventh week after Easter in 878, en route for the important and decisive battle at Ethandun where the Vikings were defeated. It is notable that Dorset is not mentioned. However, Dorset may be an omission because Gaimar indicates that this county was involved. Tradition has it that King Egbert, Alfred’s grandfather, marked the point where Dorset, Somerset and Wiltshire met with a large stone on the bank of the River Stour. However, it may be unreliable to assume that the counties met at the same location in Egbert’s or Alfred’s time. The woodland then would have extended further south ( as indicated in this book) into today’s Dorset, and because there is some evidence that the edges of the wood were used as boundaries, it is possible that the border could have been further south than it is today. However, I have not seen anything to indicate where any older of boundary might have been. I drew upon John Peddie’s reference (in this book) to Coombe Street, which is west of Zeals and north of Bourton, as a claimed location. Travelling west, the road crossesthe river where a sign indicates that you have arrived at Pen Selwood. The Stour is narrow at this point, which is unsurprising as its source is at nearby Stourhead. However, I saw no evidence of a significant stone. There seems to be an impression locally that a stone at Bullpits Golf Course is Egbert’s Stone. However, I have been told that this is not the case. Nearby Factory Hill crosses the Stour at a point where there was once a mill. When I visited this area it was in the process of being developed for housing. There is a footpath that comes off Kite’s Nest Lane that takes you close to where the three counties meet and water can be seen to your right as you walk up. However, maps show that the exact point at which the three counties meet is very close by but on private land, so I was unable to establish whether there was a stone there. However, the quest was not necessarily to find the stone but to find where Alfred brought his troops together, and if this indeed took place where the three counties now meet, then I was satisfied that I had found the spot. However, it seems logical that Alfred would have used a meeting point that was strategic in terms of routeways and other factors rather than an obscure location where three administrative boundaries now meet. From the evidence available, it also seems difficult to define this as east of or in the eastern part of Selwood, which is required in order to fit Asser‘s and the Anglo-Saxon Chronicles’ descriptions of the location. For these reasons I consider this site to be a less likely location for Egbert’s Stone. It is possible that somebody wished to mark the junction of the three counties with a stone and that this has somehow become tangled up with the record of Alfred’s assembling of troops from different counties. However, the Anglo-Saxon Chronicles do not include Dorset as a county providing forces (although Gaimar does), which further weakens the case for Egbert’s Stone being located here. Michael Wood, the historian and television presenter, attributes the location of Egbert’s Stone to Penselwood, which is very close to the junction between the three counties, although I don’t know whether that was the reason why he chose it. Pen Selwood is also the supposed location of the Battle of Peonnum, which had been an important victory for the Saxons in 658. However, this was before the time of King Egbert so I cannot see how his name would have become associated with this. Parts two and three of my Egbert’s Stone posts are now available. You can view my video on Egbert’s Stone below: There is much more about the travels of King Alfred in my book, including maps and references. Tap or click the image below to learn more about the book. Wareham and nearby Poole harbour are lovelyplaces to visit. However, not everybody will be aware of the dramatic events that took place here in the 9th century. Wareham had been occupied by the Vikings in 875, but Alfred made piece with them in 876 when the Vikings swore on the halgan beage (holy ring) that they would leave Wessex. However, they left under the cover of darkness and went instead to Exeter, in Devonshire but also part of Wessex. The Anglo-Saxon Chronicles tell us that the Vikings had given hostages to Alfred as part of the deal, and that these men had been the worthiest in the Viking army. We cannot be sure if this ring was presented in the negotiations by Alfred or by the Vikings, or who it was “holy” to, if not to both parties. It is possible that either the Vikings or Alfred had access to a holy ring as they travelled from place to place. If it was a Viking ring, then Alfred clearly must have had the upper hand to make them swear on it, which would fit with the fact that Alfred was also given important hostages, which could be killed if the Vikings reneged on the deal. The Vikings must have seen Exeter as a great prize if it meant sacrificing their worthiest men. One can imagine how the Vikings might have viewed the subsequent loss of 120 ships near Swanage in a storm as they fled to Exeter as divine retribution for breaking an oath sworn on a holy ring. On balance it seems to me that this ring was presented by Alfred. The Anglo-Saxon Chronicles refer to it as “holy” and it seems unlikely to me that something un-Christian would be referred to in this way. But, what was at Wareham when the Vikings attacked? Asser describes Wareham as a castellum (fortification) and the location of a convent for nuns. We know that Alfred embarked on a programme of defending settlements after 878 and it is thought that the origins of the walls that we see today were built then, although we know that they were modified over subsequent centuries. The fortification referred to by Asser is therefore probably not the same as the walls we see today. Castellum could also relate to an ancient or Roman construction, for which there is no remaining evidence, or even Saxon pre-878 defences developed because of a specific risk of Viking attack. However, things become even more complicated when we look at Æthelweard’s chronicle. He describes the Vikings moving down from Cambridge to near (iuxta) Wareham and occupying a location alongside (coniecit statum communem cum) a Western Army. There appears to be a significant difference between Æthelweard and Asser as the latter states that the Viking army enterred (intravit) the castellum of Wareham. However these two sources may just be providing two snapshots of a sequence. Taking it all together it appears that the Vikings camped outside of the settlement of Wareham and then took it over, perhaps after besieging it. But where did the Vikings camp and how did they get there? We know that there must have been a combined land and sea force because that is what left Wareham when they fled to Exeter. We also know that the seaborne force must have been considerable because the Vikings lost 120 ships in a storm near Swanage when fleeing. The ships must have come in to Poole harbour, and perhaps they would have taken some ships up the Frome in order to get closer to Wareham. Presumably, with that many ships, they would have defended their rear by perhaps occupying Brownsea Island and the harbour entrance. This would have been a most serious situation. Try to imagine today over 120 Viking ships in Poole harbour. In fact there would have been more than this as 120, the only figure that we have, is the number that sunk in the storm of Swanage. It is unlikely that all Viking boats had sunk. And on top of this was the land-basedViking army. It is difficult to see that the native settlement at Wareham would have had a chance. The Vikings broke their oath when they fled to Exeter, but Alfred’s intervention had saved Wareham, and we must remember that when the Vikings got to Exeter they had to deal with Alfred again, and this time they did leave Wessex. How the Viking land-based forces got to Wareham must be very speculative. There may have been a Roman road from Wareham to Woodbury Hill, near Bere Regis. This may have been in use in Alfred’s time because there is still today a straight road that heads in that direction. However, this seems to be in the wrong place (being north-west instead of north-east) if they had come from Cambridge. There is nothing to indicate where Alfred had travelled from. The nearby church of Lady St Mary, although subject to much rebuilding, has an important history going back to at least the 8th century. Inside the church are several pieces of masonry that are dated to Anglo-Saxon times. Another important location in Wareham is the very old St Martin’s church, . This church is generally locked outside of the main tourist season, but there is usually an indication of where to get the key in normal trading hours (it is kept in a shop). It is thought that the current building dates to about 1030. The church also contains important 12th century wall paintings. One version of the Anglo-Saxon Chronicle (E) tells us that King Edward the Martyr was initially buried at Wareham after he had been murdered at nearby Corfe in 978. Although he was later transferred to Shaftesbury, his initial burial would probably have been at or near the site of St Mary’s church. I have seen it written that King Beorhtric of Wessex had been buried at Wareham in 802, but I have not found any evidence to support this. Had I done so, this would have made Wareham a more important place prior to the Viking attack in 875. This was not the last that Wareham would see of the Vikings. They attacked Dorset again via the Frome, which then runs past Wareham, in 998 and 1015. You can view my short video on Wareham here: There is much more about the travels of King Alfred in my book, including maps and references. Click or tap on the image below to learn more about the book.	4,997	ENGLISH	1
Help Now > FREE Catholic Classes An eminent Danish anatomist and geologist, convert and saintly bishop, born at Copenhagen, 1 January, 1638; died at Schwerin in Germany, 25 November, 1686. For many years the name of Steno was almost forgotten; in science he was centuries in advance of his time. During the last thirty years justice has been done to his merits as a scientist. When a young man of twenty-two years he went to the Netherlands to proceed with his anatomic studies; there he discovered, among other things, the excretory duct of the parotid glands ( ductus Stenonianus ) and the circulation of the blood in the human body. In spite of his achievements his countrymen failed to appoint him professor at the University of Copenhagen, in consequence of which he went to Florence, where he was cordially received by the Grand Duke of Tuscany. He was appointed anatomist at the Hospital of Santa Maria Nuova and continued his researches. Even while residing in the Netherlands he had begun to doubt the truth of the Lutheran doctrines. At Cologne he conferred with a Jesuit, and at Florence he became convinced of the truth of Catholicism. After many struggles he entered the Church on 4 November, 1667. Shortly after a royal letter came from Denmark, that called him home and offered him a high annual salary. But it was too late; as a Catholic he could not return to Denmark. He remained in Italy and made many geological discoveries, which were not appreciated until our time. He was also the first who gave a scientific explanation of the many petrifactions which are found in the earth. In Denmark men began to regret Steno's loss, and through the influence of Griffenfeldt he was nominated, not professor -- for a Catholic could not hold that position -- but anatomicus regius in his native city, but he remained there only two years, as he was exposed to narrow-minded treatment. Feeling a higher call, he returned to Italy, where he received Holy orders in 1675, and two years after was consecrated a bishop. As such, he lived a most selfdenying and mortified life, giving all he had to the poor. He was made vicar Apostolic for the northern missions and worked nine years as an apostle in the north of Germany. He died, worn out by his labours at the early age of forty-eight. His remains were brought to Florence and deposited in a vault in the Basilica of St. Lawrence . He wrote several ascetic works. Of his sixteen theological works the more interesting are his "Epistola de propria conversione" (Florence, 1677), and "Defensio et plenior elucidatio epistolæ de propria conversione" (Hanover, 1680). His scientific writings were published by Maar, "Nicolai Stenonis opera philosophica" (2 vols., Copenhagen, 1910), a very fine work in quarto, containing his thirty-two anatomical dissertations, with introduction and notes in English. A facsimile edition of his "De solido intra solidum naturaliter contento dissertationis prodromus" appeared at Berlin in 1904. Copyright 2020 Catholic Online. All materials contained on this site, whether written, audible or visual are the exclusive property of Catholic Online and are protected under U.S. and International copyright laws, © Copyright 2020 Catholic Online. Any unauthorized use, without prior written consent of Catholic Online is strictly forbidden and prohibited. Catholic Online is a Project of Your Catholic Voice Foundation, a Not-for-Profit Corporation. Your Catholic Voice Foundation has been granted a recognition of tax exemption under Section 501(c)(3) of the Internal Revenue Code. Federal Tax Identification Number: 81-0596847. Your gift is tax-deductible as allowed by law.	<urn:uuid:fa7f84c8-58f8-418d-b33b-37d7336af493>	CC-MAIN-2020-05	https://www.catholic.org/encyclopedia/view.php?id=11065	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250591431.4/warc/CC-MAIN-20200117234621-20200118022621-00407.warc.gz	en	0.981795	803	3.28125	3	[ 0.2280801683664322, 0.3678210377693176, -0.098478302359581, -0.08073873817920685, -0.15635254979133606, -0.27466413378715515, 0.4303132891654968, 0.5015782117843628, 0.10752853751182556, -0.2875976860523224, -0.30253398418426514, -0.6060373187065125, -0.034981608390808105, 0.46792942285537...	1	Help Now > FREE Catholic Classes An eminent Danish anatomist and geologist, convert and saintly bishop, born at Copenhagen, 1 January, 1638; died at Schwerin in Germany, 25 November, 1686. For many years the name of Steno was almost forgotten; in science he was centuries in advance of his time. During the last thirty years justice has been done to his merits as a scientist. When a young man of twenty-two years he went to the Netherlands to proceed with his anatomic studies; there he discovered, among other things, the excretory duct of the parotid glands ( ductus Stenonianus ) and the circulation of the blood in the human body. In spite of his achievements his countrymen failed to appoint him professor at the University of Copenhagen, in consequence of which he went to Florence, where he was cordially received by the Grand Duke of Tuscany. He was appointed anatomist at the Hospital of Santa Maria Nuova and continued his researches. Even while residing in the Netherlands he had begun to doubt the truth of the Lutheran doctrines. At Cologne he conferred with a Jesuit, and at Florence he became convinced of the truth of Catholicism. After many struggles he entered the Church on 4 November, 1667. Shortly after a royal letter came from Denmark, that called him home and offered him a high annual salary. But it was too late; as a Catholic he could not return to Denmark. He remained in Italy and made many geological discoveries, which were not appreciated until our time. He was also the first who gave a scientific explanation of the many petrifactions which are found in the earth. In Denmark men began to regret Steno's loss, and through the influence of Griffenfeldt he was nominated, not professor -- for a Catholic could not hold that position -- but anatomicus regius in his native city, but he remained there only two years, as he was exposed to narrow-minded treatment. Feeling a higher call, he returned to Italy, where he received Holy orders in 1675, and two years after was consecrated a bishop. As such, he lived a most selfdenying and mortified life, giving all he had to the poor. He was made vicar Apostolic for the northern missions and worked nine years as an apostle in the north of Germany. He died, worn out by his labours at the early age of forty-eight. His remains were brought to Florence and deposited in a vault in the Basilica of St. Lawrence . He wrote several ascetic works. Of his sixteen theological works the more interesting are his "Epistola de propria conversione" (Florence, 1677), and "Defensio et plenior elucidatio epistolæ de propria conversione" (Hanover, 1680). His scientific writings were published by Maar, "Nicolai Stenonis opera philosophica" (2 vols., Copenhagen, 1910), a very fine work in quarto, containing his thirty-two anatomical dissertations, with introduction and notes in English. A facsimile edition of his "De solido intra solidum naturaliter contento dissertationis prodromus" appeared at Berlin in 1904. Copyright 2020 Catholic Online. All materials contained on this site, whether written, audible or visual are the exclusive property of Catholic Online and are protected under U.S. and International copyright laws, © Copyright 2020 Catholic Online. Any unauthorized use, without prior written consent of Catholic Online is strictly forbidden and prohibited. Catholic Online is a Project of Your Catholic Voice Foundation, a Not-for-Profit Corporation. Your Catholic Voice Foundation has been granted a recognition of tax exemption under Section 501(c)(3) of the Internal Revenue Code. Federal Tax Identification Number: 81-0596847. Your gift is tax-deductible as allowed by law.	834	ENGLISH	1
- Students who have worked hard for that A who had all Cs previously deserves recognition for a job well done. You may have worked with your child and spent lots of extra time motivating him to do better. Your reward is emphasizing the hard earned progress he has made to receive the good grade. A reward is certainly appropriate for the student who has overcome academic obstacles, rather than the child who gets good grades very easily, according to Scholastic. Importance of Education - Rewarding good grades places emphasis on the importance of education. According to Greg Toppo of "USA Today," students who received rewards for good grades in a Texas program led to a 30 percent rise in high SAT or ACT scores. By rewarding students, it pushes them to try harder to attain higher grades and test scores. In the same Texas program, there was an 8 percent increase in the number of students who went to college. - Rewards are tangible for children who may not see the big picture of education. According to Greg Toppo of "USA Today," in New York underprivileged kids were given cash incentives to earn good grades and high test scores because they did not have very many successful roles models in the community. Children may not see the intrinsic value of good grades early on, but a reward is a short-term and valuable incentive that they can understand. - Going to school is similar to an adult going to work. Adults are paid for their jobs; many parents choose to pay their children for fulfilling their responsibilities as well. If money is used for the rewards, it can teach children to save for bigger rewards or college. Wait until your child's report card arrives and look through the grades together. Set a consistent rate for As and Bs; give your child two piggy banks. One bank is for saving half of the rewards, and the other is for immediate use.	<urn:uuid:153f9287-f15f-43c8-9272-0877d873fa0c>	CC-MAIN-2020-05	https://www.itags.org/articles_wkfgha.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251684146.65/warc/CC-MAIN-20200126013015-20200126043015-00167.warc.gz	en	0.984766	378	3.453125	3	[ -0.3228470981121063, 0.008004216477274895, 0.01439664140343666, -0.46693113446235657, -0.17664478719234467, 0.32572653889656067, 0.24369953572750092, 0.13321809470653534, 0.02611480839550495, 0.07488188147544861, 0.21327589452266693, -0.036277007311582565, -0.05569125711917877, 0.066046856...	2	- Students who have worked hard for that A who had all Cs previously deserves recognition for a job well done. You may have worked with your child and spent lots of extra time motivating him to do better. Your reward is emphasizing the hard earned progress he has made to receive the good grade. A reward is certainly appropriate for the student who has overcome academic obstacles, rather than the child who gets good grades very easily, according to Scholastic. Importance of Education - Rewarding good grades places emphasis on the importance of education. According to Greg Toppo of "USA Today," students who received rewards for good grades in a Texas program led to a 30 percent rise in high SAT or ACT scores. By rewarding students, it pushes them to try harder to attain higher grades and test scores. In the same Texas program, there was an 8 percent increase in the number of students who went to college. - Rewards are tangible for children who may not see the big picture of education. According to Greg Toppo of "USA Today," in New York underprivileged kids were given cash incentives to earn good grades and high test scores because they did not have very many successful roles models in the community. Children may not see the intrinsic value of good grades early on, but a reward is a short-term and valuable incentive that they can understand. - Going to school is similar to an adult going to work. Adults are paid for their jobs; many parents choose to pay their children for fulfilling their responsibilities as well. If money is used for the rewards, it can teach children to save for bigger rewards or college. Wait until your child's report card arrives and look through the grades together. Set a consistent rate for As and Bs; give your child two piggy banks. One bank is for saving half of the rewards, and the other is for immediate use.	376	ENGLISH	1
the Berlin conference is a way to prevent war between the European Countries and to collect resource and how they were going to spread Africa without Africa having presentation Europeans took over south Africa and the Dutch and British started to move over to the land without thinking of the people that live there so there was small wars and it shook up Africa and a Zulu chief named Shaka was a highly trained warrior and he made a major organization . When passed on to the Zulu king the British started to invade and the king would not let his army be dismisses and the army could not handle the British army and so the Zulu king lost all his land The first europeans that settled were the Dutch and they established a way station and there known as the Boars they took Africas larger land and made farms on them. the boars always clashed on policy with the Europeans.The boars started to move up to the north and found themselves fighting with the Zulus and other African tribes then they discover the gold and sliver in south Africa and everyone started to go to south Africa and the Boars tried to keep them way but there were unsuccessful and they blamed the British and when into war and went into the Boars war and it was the first total modern war the British won and the boars joined a self governing union The Europeans made efforts to change the political, social, and economic lives of the peoples they conquered.	<urn:uuid:4c081600-e1eb-4ea0-bb27-9292a93b970b>	CC-MAIN-2020-05	https://www.storyboardthat.com/storyboards/c348b331/part-2	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250614880.58/warc/CC-MAIN-20200124011048-20200124040048-00138.warc.gz	en	0.987755	286	3.65625	4	[ -0.07450246810913086, 0.761116623878479, -0.04063713178038597, 0.1274135857820511, 0.12365947663784027, -0.005711731966584921, -0.28162702918052673, 0.20098182559013367, -0.4136820137500763, 0.23071444034576416, -0.02238379791378975, -0.5350809693336487, 0.1715172380208969, 0.3868409693241...	1	the Berlin conference is a way to prevent war between the European Countries and to collect resource and how they were going to spread Africa without Africa having presentation Europeans took over south Africa and the Dutch and British started to move over to the land without thinking of the people that live there so there was small wars and it shook up Africa and a Zulu chief named Shaka was a highly trained warrior and he made a major organization . When passed on to the Zulu king the British started to invade and the king would not let his army be dismisses and the army could not handle the British army and so the Zulu king lost all his land The first europeans that settled were the Dutch and they established a way station and there known as the Boars they took Africas larger land and made farms on them. the boars always clashed on policy with the Europeans.The boars started to move up to the north and found themselves fighting with the Zulus and other African tribes then they discover the gold and sliver in south Africa and everyone started to go to south Africa and the Boars tried to keep them way but there were unsuccessful and they blamed the British and when into war and went into the Boars war and it was the first total modern war the British won and the boars joined a self governing union The Europeans made efforts to change the political, social, and economic lives of the peoples they conquered.	284	ENGLISH	1
Part A: Plan of Investigation This investigation strives to compare and contrast of the role of women during the Roman Empire and the Middle Ages. The inquiry is significant because in order to understand the culture and ethics of the Roman Empire and the Middle Ages it is crucial to understand the importance of women. The issues that will be addressed include: the role of women in the Roman Empire, the role of women in the Middle Ages, and the similarities as well as the differences of the two major time periods. This investigation will focus on the time period of 27 BC to 1485 BC and the places investigated will include Europe, more specifically Rome. This will be accomplished through a detailed examination of the role of women in the Roman Empire and the Middle Ages. In this investigation secondary and primary sources will be used. Word Count: 142 Part B: Summary of Evidence Women in Rome from 753 BC- 476 were treated with respect yet they struggled with keeping their identity. Roman women were either under the control of their father or their husband once they got one. It was the woman’s choice to remain under her father’s control, which often made divorces simpler, or change to become under the control of their husband. Infant girls were always under the fate of their father to whether or not she would survive. If the family could not afford another child they may decide not to keep it which was significantly more likely if it was a girl. While they may not have survived, if the child did, she would end up going to a school called ludus which is equivalent to a private elementary school. Only parents well off would send them to the school. Poorer children often times remained illiterate. Roman marriages had little to no meaning and were mostly arranged. Women were required to have a guardian with the exception of the six vestal virgins. They often ended in divorce only to remarry. As time went on the rights of women were enhanced. As for the law, women were given many rights around the time 350 CE. They were allowed to own property as well as change guardians from father to husband. However, one thing women could not do is they could not hold an office. The woman in the house was essentially the housekeeper. She cooked, cleaned, and raised children. The freedom of the woman depended upon the wealth of the family. Often times higher status women were not tasked with as many household oriented chores. In the Middle Ages from 476 CE- 14th century almost all of the power of women was determined by biblical references. The average woman in a rural area had the duty of making clothes from wool, cleaning, cooking, and taking care of children. The women in town often were tasked in purchasing and trading goods and the normal housekeeping. In extreme cases women were known as witches. Other women became nuns and got involved in spiritual matters. In the year 1000 traditional marriage that involved getting married for financial reasons became...	<urn:uuid:e70dd775-e5bd-4cf1-9171-4172a91c89a6>	CC-MAIN-2020-05	https://brightkite.com/essay-on/research-project	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251728207.68/warc/CC-MAIN-20200127205148-20200127235148-00388.warc.gz	en	0.990723	599	3.515625	4	[ -0.1547166109085083, 0.4015340209007263, 0.358376145362854, -0.2610934376716614, -0.17609676718711853, 0.14915943145751953, -0.06167875975370407, 0.2307618260383606, -0.11815732717514038, -0.2971680164337158, 0.091437928378582, -0.1672677993774414, -0.08149312436580658, 0.3924831748008728,...	1	Part A: Plan of Investigation This investigation strives to compare and contrast of the role of women during the Roman Empire and the Middle Ages. The inquiry is significant because in order to understand the culture and ethics of the Roman Empire and the Middle Ages it is crucial to understand the importance of women. The issues that will be addressed include: the role of women in the Roman Empire, the role of women in the Middle Ages, and the similarities as well as the differences of the two major time periods. This investigation will focus on the time period of 27 BC to 1485 BC and the places investigated will include Europe, more specifically Rome. This will be accomplished through a detailed examination of the role of women in the Roman Empire and the Middle Ages. In this investigation secondary and primary sources will be used. Word Count: 142 Part B: Summary of Evidence Women in Rome from 753 BC- 476 were treated with respect yet they struggled with keeping their identity. Roman women were either under the control of their father or their husband once they got one. It was the woman’s choice to remain under her father’s control, which often made divorces simpler, or change to become under the control of their husband. Infant girls were always under the fate of their father to whether or not she would survive. If the family could not afford another child they may decide not to keep it which was significantly more likely if it was a girl. While they may not have survived, if the child did, she would end up going to a school called ludus which is equivalent to a private elementary school. Only parents well off would send them to the school. Poorer children often times remained illiterate. Roman marriages had little to no meaning and were mostly arranged. Women were required to have a guardian with the exception of the six vestal virgins. They often ended in divorce only to remarry. As time went on the rights of women were enhanced. As for the law, women were given many rights around the time 350 CE. They were allowed to own property as well as change guardians from father to husband. However, one thing women could not do is they could not hold an office. The woman in the house was essentially the housekeeper. She cooked, cleaned, and raised children. The freedom of the woman depended upon the wealth of the family. Often times higher status women were not tasked with as many household oriented chores. In the Middle Ages from 476 CE- 14th century almost all of the power of women was determined by biblical references. The average woman in a rural area had the duty of making clothes from wool, cleaning, cooking, and taking care of children. The women in town often were tasked in purchasing and trading goods and the normal housekeeping. In extreme cases women were known as witches. Other women became nuns and got involved in spiritual matters. In the year 1000 traditional marriage that involved getting married for financial reasons became...	616	ENGLISH	1
As the sole female monarch in the history of Norway and deservedly recognized as one of the most intriguing and skillful political figures in Scandinavia, Queen Margaret I of Denmark proved to be a brilliant tactician. Her rightful heir, Eric, who succeeded her? Not so much. Margaret I became the first rightful ruler of all of Scandinavia and was well respected by almost everyone in Norway, Denmark, and Sweden. She was “Our Mighty Lady and Sovereign” to the people of the three kingdoms in 1387, when her diplomatic skills and expertise persuaded Sweden to join the Danish-Norwegian alliance, laying the foundations for the Kalmar Union, the one and only Nordic union known to this day. Both she and her sister were Danish princesses and daughters to King Valdemar IV of Denmark, who did not father a male heir, so instead, he promised his older daughter, Margaret, to Haakon Magnusson the Younger, the King of Norway, to increase his fortunes. They were married when Margaret was just 10 years old. Their only child, Olaf, was to be king of both Norway and Denmark when his father died in 1380 and the kingdoms accepted him as a future ruler. In the meantime, until he legally could rule, his mother did. But it wasn’t meant to be for young Olaf. He was a king for only two years; in 1387 he passed away. With his father dead as well, the legal right and the full responsibility to rule the kingdoms fell on the shoulders of his mother, who made sure to create a strong bond between the kingdoms. It was a union that would remain for five long centuries, until the Danish-Norwegian alliance came to an end in 1814. In 1387 she persuaded the Swedish (who at the time were already on the move to depose their king) nobility to join her alliance, and in 1388 to sign the Treaty of Dalaborg. Margaret became Sweden’s “sovereign lady and rightful ruler.” Now she was queen to the three great Nordic kingdoms. All they wished in return was a rightful king to succeed her at some future point in time. A mighty one that would keep them united and treat them equally. And with Olaf, her only child, deceased, it seemed her sister’s grandson Eric was the nearest candidate to take the place. Eric of Pomerania was no more than six at the time when he was bestowed as the future king by Margaret. He was 14 when he married his 12-year-old English wife, Princess Philippa, and just 15 when he was crowned as sovereign king in the ancient town of Kalmar, Rikets Nyekel–the key of the kingdom. He was to be their great king. It was Trinity Sunday on June 17, 1397, and his coronation took place in front of every nobleman, bishop, priest, and almost anyone really that meant anything in Scandinavia, officially marked the beginning of the great Kalmar Union between Denmark, Sweden, and Norway. However, Margaret effectively continued to rule until she died in 1814. This new, handsome boy, as he was described, but not turning out to be so shrewd, as time proved, took her place. He was 33, but unfortunately, he was never able to follow Margaret’s vision nor walk her path towards unity. On the contrary, he paved the road that led the union to collapse. As soon as he sat on the throne, he tried to strengthen the empire and expand it even further by marching towards the Jutland Peninsula (Schleswig) and the Holstein region (Northern Germany). After two long decades of war, he managed to win and defeated the Hanseatic League, a powerful confederation of German merchants guilds. He then imposed a policy that meant every ship that wanted to enter or leave the Baltic Sea was obliged to pay him, and the Nordic Empire, a toll in order to pass through the strait between Denmark and Sweden. He believed he was building a powerful empire and saw his offensive strikes as the best way. The tax was supposed to be a fresh income that was much-needed to maintain control and keep everyone safe. However, by doing so he only made enemies out of the German counts that were previously on good terms with Margaret as well as from almost every powerful trade merchant who wanted passage and was not willing to pay a tax, including Nordic ones. In addition, wars are expensive. And this one lasted for two and a half decades. Taxes that already existed were raised and new ones were implemented, but it was all for the sake of the Empire, according to him. It took a couple of years, but people inside the union saw through his “all in the name of a great unity” racketeering. After all, both nobles and commoners were “investing” their own money in a war that eventually led them to have more hefty taxes and boosted prices all over, while the king, to their eyes, was getting richer and richer. As he was growing in money and power, everyone else was losing theirs. By the 1430s he was on bad terms with everyone around and inside the Union. People were fed up. The Swedes were the first to feel the injustice and do something about it. They were taxed as everyone else was and were dying in his wars just as much. But Eric was appointing Danish representatives in almost every lucrative and well-respected position in the kingdom. Swedish castles were run by Danes and not in a way Swedes wanted. They asked for new constitutional laws to grant their kingdom’s autonomy and self-governance. Eric refused. This lead to a great rebellion in 1434, the Engelbrekt Rebellion, with Engelbrekt Engelbrektsson, Sweden’s freedom fighter for the common man, at its helm. King Eric’s absolutist and autocratic rule over their land was put an end, as was his money-gathering. The freedom fighter was assassinated, the rebellion continued, and Eric was eventually dethroned in Sweden in 1439, and in Norway and Denmark right after. Eric was forced to flee Copenhagen, and even lead a life of piracy for a couple of years trying to win back his throne. According to the story, Eric, who didn’t father any children, left his wife behind as he fled the capital and became the leader of a guild of privateers and marauders: the Vitalienbrüder, or Victual Brothers. This pirate organization ravaged the Baltic Sea and helped former King Eric continue his taxation endeavors, in a manner of speaking, for a couple of years. He tried to sit on the throne once again but never did. He was succeeded in Denmark, Sweden, and Norway by Christopher III of Bavaria, and no one knows what happened to his wife. Eric died in Pomerania in 1459 with a tarnished name, a wife left behind to meet her own demise in a kingdom “under fire” caused by his own wrongdoings, and a great legacy that was left for him to run, ruined. The union never really recovered after his despotic and totalitarian reign and died off completely in 1523.	<urn:uuid:c595b1ca-622a-46e5-95bc-6b3741e33368>	CC-MAIN-2020-05	https://www.thevintagenews.com/2017/06/16/eric-of-pomerania-the-king-who-became-a-pirate-after-he-lost-the-throne/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250609478.50/warc/CC-MAIN-20200123071220-20200123100220-00544.warc.gz	en	0.992387	1,506	3.4375	3	[ -0.3824736773967743, 0.612943708896637, 0.20181727409362793, -0.24617664515972137, -0.18305717408657074, 0.23480135202407837, -0.03519122675061226, 0.05873255059123039, 0.22863438725471497, 0.07065834105014801, 0.15580274164676666, -0.2551875710487366, 0.4949694275856018, -0.15077462792396...	9	As the sole female monarch in the history of Norway and deservedly recognized as one of the most intriguing and skillful political figures in Scandinavia, Queen Margaret I of Denmark proved to be a brilliant tactician. Her rightful heir, Eric, who succeeded her? Not so much. Margaret I became the first rightful ruler of all of Scandinavia and was well respected by almost everyone in Norway, Denmark, and Sweden. She was “Our Mighty Lady and Sovereign” to the people of the three kingdoms in 1387, when her diplomatic skills and expertise persuaded Sweden to join the Danish-Norwegian alliance, laying the foundations for the Kalmar Union, the one and only Nordic union known to this day. Both she and her sister were Danish princesses and daughters to King Valdemar IV of Denmark, who did not father a male heir, so instead, he promised his older daughter, Margaret, to Haakon Magnusson the Younger, the King of Norway, to increase his fortunes. They were married when Margaret was just 10 years old. Their only child, Olaf, was to be king of both Norway and Denmark when his father died in 1380 and the kingdoms accepted him as a future ruler. In the meantime, until he legally could rule, his mother did. But it wasn’t meant to be for young Olaf. He was a king for only two years; in 1387 he passed away. With his father dead as well, the legal right and the full responsibility to rule the kingdoms fell on the shoulders of his mother, who made sure to create a strong bond between the kingdoms. It was a union that would remain for five long centuries, until the Danish-Norwegian alliance came to an end in 1814. In 1387 she persuaded the Swedish (who at the time were already on the move to depose their king) nobility to join her alliance, and in 1388 to sign the Treaty of Dalaborg. Margaret became Sweden’s “sovereign lady and rightful ruler.” Now she was queen to the three great Nordic kingdoms. All they wished in return was a rightful king to succeed her at some future point in time. A mighty one that would keep them united and treat them equally. And with Olaf, her only child, deceased, it seemed her sister’s grandson Eric was the nearest candidate to take the place. Eric of Pomerania was no more than six at the time when he was bestowed as the future king by Margaret. He was 14 when he married his 12-year-old English wife, Princess Philippa, and just 15 when he was crowned as sovereign king in the ancient town of Kalmar, Rikets Nyekel–the key of the kingdom. He was to be their great king. It was Trinity Sunday on June 17, 1397, and his coronation took place in front of every nobleman, bishop, priest, and almost anyone really that meant anything in Scandinavia, officially marked the beginning of the great Kalmar Union between Denmark, Sweden, and Norway. However, Margaret effectively continued to rule until she died in 1814. This new, handsome boy, as he was described, but not turning out to be so shrewd, as time proved, took her place. He was 33, but unfortunately, he was never able to follow Margaret’s vision nor walk her path towards unity. On the contrary, he paved the road that led the union to collapse. As soon as he sat on the throne, he tried to strengthen the empire and expand it even further by marching towards the Jutland Peninsula (Schleswig) and the Holstein region (Northern Germany). After two long decades of war, he managed to win and defeated the Hanseatic League, a powerful confederation of German merchants guilds. He then imposed a policy that meant every ship that wanted to enter or leave the Baltic Sea was obliged to pay him, and the Nordic Empire, a toll in order to pass through the strait between Denmark and Sweden. He believed he was building a powerful empire and saw his offensive strikes as the best way. The tax was supposed to be a fresh income that was much-needed to maintain control and keep everyone safe. However, by doing so he only made enemies out of the German counts that were previously on good terms with Margaret as well as from almost every powerful trade merchant who wanted passage and was not willing to pay a tax, including Nordic ones. In addition, wars are expensive. And this one lasted for two and a half decades. Taxes that already existed were raised and new ones were implemented, but it was all for the sake of the Empire, according to him. It took a couple of years, but people inside the union saw through his “all in the name of a great unity” racketeering. After all, both nobles and commoners were “investing” their own money in a war that eventually led them to have more hefty taxes and boosted prices all over, while the king, to their eyes, was getting richer and richer. As he was growing in money and power, everyone else was losing theirs. By the 1430s he was on bad terms with everyone around and inside the Union. People were fed up. The Swedes were the first to feel the injustice and do something about it. They were taxed as everyone else was and were dying in his wars just as much. But Eric was appointing Danish representatives in almost every lucrative and well-respected position in the kingdom. Swedish castles were run by Danes and not in a way Swedes wanted. They asked for new constitutional laws to grant their kingdom’s autonomy and self-governance. Eric refused. This lead to a great rebellion in 1434, the Engelbrekt Rebellion, with Engelbrekt Engelbrektsson, Sweden’s freedom fighter for the common man, at its helm. King Eric’s absolutist and autocratic rule over their land was put an end, as was his money-gathering. The freedom fighter was assassinated, the rebellion continued, and Eric was eventually dethroned in Sweden in 1439, and in Norway and Denmark right after. Eric was forced to flee Copenhagen, and even lead a life of piracy for a couple of years trying to win back his throne. According to the story, Eric, who didn’t father any children, left his wife behind as he fled the capital and became the leader of a guild of privateers and marauders: the Vitalienbrüder, or Victual Brothers. This pirate organization ravaged the Baltic Sea and helped former King Eric continue his taxation endeavors, in a manner of speaking, for a couple of years. He tried to sit on the throne once again but never did. He was succeeded in Denmark, Sweden, and Norway by Christopher III of Bavaria, and no one knows what happened to his wife. Eric died in Pomerania in 1459 with a tarnished name, a wife left behind to meet her own demise in a kingdom “under fire” caused by his own wrongdoings, and a great legacy that was left for him to run, ruined. The union never really recovered after his despotic and totalitarian reign and died off completely in 1523.	1,515	ENGLISH	1
The connections between technology, urban trading, and international economics which have come to define modern living are nothing new. Back in the first millennium AD, the Vikings were experts at exploring these very issues. While the Vikings are gone their legacy is remembered, such as at the annual Jorvik Viking Festival in York. The Norsemen's military prowess and exploration are more often the focus of study, but of course the Vikings were more than just bloodthirsty pirates: they were also settlers, landholders, farmers, politicians, and merchants. Between the 8th and 11th century (the Viking Age), Europe saw significant technological advances, not all of them Scandinavian — the Anglo-Saxons, Frisians and Franks were equal players. To understand these changes, we have to see them in the context of increasing contact between Scandinavia, the British Isles, and continental Europe — in which the Vikings were key players. Technological innovations such as the potter's wheel and the vertical loom transformed not only the types of products being manufactured in Viking settlements, but also the scale on which they were produced. Technological developments emerged as people came together in growing coastal trading centers and market towns. The world was rapidly becoming more joined-up during this period than at any time since the heyday of the Roman Empire. Trade fostered international links across the North Sea, Baltic and beyond, and similar developments were happening as far afield as the Middle East, Africa, and Asia. This was a period in which people began to live and work in entirely new ways, and technological change was both a cause and an effect of this. While many Viking artifacts of the period are familiar, the complex methods that lay behind their manufacture are less well-known. Each involved a specialized set of skills, tools and raw materials, which meant craftspeople were reliant not only on a market for sale, but also on a well-organized supply chain. This is why the development of specialist crafts, of growing urbanization, and of long-distance trade are intimately connected. The Vikings were expert shipbuilders and navigators, and while evidence for their shipwrights' skills survives to the present day, there is little detail of how they navigated their huge journeys. What is clear is that between the 8th and 11th century, Viking shipping underwent significant development, beginning with the appearance of the sail, and leading to the development not only of specialist warships, but also of prototypes for the large cargo vessels that would come to dominate the waters of later medieval Europe. But Viking technology had more to offer than ships and swords. Among the most recognizable Viking artifacts are their brooches. Long studied by archaeologists, they signified gender, status, and ethnicity. Work is ongoing to reveal the advanced technology used in their manufacture. Evidence for brooch manufacture in Viking towns includes the remains of molds and crucibles. The crucibles are often found complete with residues of the metals melted down in them. Brooches were cast by pouring this metal into molds, which were produced by pressing existing pieces of jewelry or lead models into clay, followed by minor artistic modification. This resulted in a sort of mass-production. As this craft was dependent on high-quality brass ingots from continental Europe, specialist jewelry production centers arose at ports associated with long-distance trade routes. Glass bead jewelry Strings of ornate glass beads are another common sight in Viking museum displays. Beads were made in Scandinavian towns by carefully manipulating colored glass as it melted. Waste deposits prove that the raw glass used in this process came in the form of colored tesserae: small, square blocks from the Mediterranean, where they were used to produce mosaics. Whether they were bought and sold in south-eastern Europe, before travelling west, or whether they were ripped from Byzantine churches on raids in the region is unclear. Animal bones were among the most important materials in pre-modern technology: a durable, flexible, readily available raw material used for everything from knife handles to ice skates. Many such objects could be made quickly, with little training — but not the Vikings' hair combs. These large, ornate, over-engineered objects took days to manufacture and required a trained hand. Specialized tools such as saws, rasps, and polishers were needed, and deer antler particularly was the material of choice. Combs of this type go back to the Late Roman period, but they really came into their own in the Viking Age, where they became a symbol of status and aspiration. Combmakers tended to work in towns, where they had access to periodic markets and a supply network that brought in deer antler from the local countryside, and reindeer antler from the Arctic north. They may also have moved around from town to town, in order to maximize their sales. It's a great example of the way town, countryside, and long-distance travel were tied together in order to support the technology that was important to the everyday life of Viking-Age people. These examples of craftmanship and technical tool work — and there are many more — demonstrate that the Vikings should be seen as more than just raiders, and more than simple traders or merchants too. With their outward-looking society and cutting edge techniques, they were among the earliest investors in global technologies in a post-Roman world that, even then, was increasingly international. And today, as a modern recreation of a Viking vessel embarks for the first ever Viking exhibition in China, it's clear their appeal is truly global. - We interviewed more than 200 people about the NHS – they're angry at politicians, worried about its future - How to find the most sustainable and long-lasting children's toys - Misleading allergy labelling puts lives at risk - Donald Trump goes to Watford: what happens when US presidents enter British elections This article originally published at The Conversation here	<urn:uuid:a11db184-65ff-4bef-a6ee-de3233f8ed5e>	CC-MAIN-2020-05	https://mashable.com/2015/02/21/vikings-innovation/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250614086.44/warc/CC-MAIN-20200123221108-20200124010108-00335.warc.gz	en	0.980276	1,211	3.828125	4	[ -0.10966885089874268, 0.09586285054683685, 0.16278964281082153, -0.13917872309684753, 0.3398580551147461, -0.28045377135276794, -0.25323936343193054, 0.3618234395980835, -0.04888740926980972, -0.19935472309589386, 0.35412082076072693, -0.05092044174671173, 0.1256665289402008, 0.19101442396...	1	The connections between technology, urban trading, and international economics which have come to define modern living are nothing new. Back in the first millennium AD, the Vikings were experts at exploring these very issues. While the Vikings are gone their legacy is remembered, such as at the annual Jorvik Viking Festival in York. The Norsemen's military prowess and exploration are more often the focus of study, but of course the Vikings were more than just bloodthirsty pirates: they were also settlers, landholders, farmers, politicians, and merchants. Between the 8th and 11th century (the Viking Age), Europe saw significant technological advances, not all of them Scandinavian — the Anglo-Saxons, Frisians and Franks were equal players. To understand these changes, we have to see them in the context of increasing contact between Scandinavia, the British Isles, and continental Europe — in which the Vikings were key players. Technological innovations such as the potter's wheel and the vertical loom transformed not only the types of products being manufactured in Viking settlements, but also the scale on which they were produced. Technological developments emerged as people came together in growing coastal trading centers and market towns. The world was rapidly becoming more joined-up during this period than at any time since the heyday of the Roman Empire. Trade fostered international links across the North Sea, Baltic and beyond, and similar developments were happening as far afield as the Middle East, Africa, and Asia. This was a period in which people began to live and work in entirely new ways, and technological change was both a cause and an effect of this. While many Viking artifacts of the period are familiar, the complex methods that lay behind their manufacture are less well-known. Each involved a specialized set of skills, tools and raw materials, which meant craftspeople were reliant not only on a market for sale, but also on a well-organized supply chain. This is why the development of specialist crafts, of growing urbanization, and of long-distance trade are intimately connected. The Vikings were expert shipbuilders and navigators, and while evidence for their shipwrights' skills survives to the present day, there is little detail of how they navigated their huge journeys. What is clear is that between the 8th and 11th century, Viking shipping underwent significant development, beginning with the appearance of the sail, and leading to the development not only of specialist warships, but also of prototypes for the large cargo vessels that would come to dominate the waters of later medieval Europe. But Viking technology had more to offer than ships and swords. Among the most recognizable Viking artifacts are their brooches. Long studied by archaeologists, they signified gender, status, and ethnicity. Work is ongoing to reveal the advanced technology used in their manufacture. Evidence for brooch manufacture in Viking towns includes the remains of molds and crucibles. The crucibles are often found complete with residues of the metals melted down in them. Brooches were cast by pouring this metal into molds, which were produced by pressing existing pieces of jewelry or lead models into clay, followed by minor artistic modification. This resulted in a sort of mass-production. As this craft was dependent on high-quality brass ingots from continental Europe, specialist jewelry production centers arose at ports associated with long-distance trade routes. Glass bead jewelry Strings of ornate glass beads are another common sight in Viking museum displays. Beads were made in Scandinavian towns by carefully manipulating colored glass as it melted. Waste deposits prove that the raw glass used in this process came in the form of colored tesserae: small, square blocks from the Mediterranean, where they were used to produce mosaics. Whether they were bought and sold in south-eastern Europe, before travelling west, or whether they were ripped from Byzantine churches on raids in the region is unclear. Animal bones were among the most important materials in pre-modern technology: a durable, flexible, readily available raw material used for everything from knife handles to ice skates. Many such objects could be made quickly, with little training — but not the Vikings' hair combs. These large, ornate, over-engineered objects took days to manufacture and required a trained hand. Specialized tools such as saws, rasps, and polishers were needed, and deer antler particularly was the material of choice. Combs of this type go back to the Late Roman period, but they really came into their own in the Viking Age, where they became a symbol of status and aspiration. Combmakers tended to work in towns, where they had access to periodic markets and a supply network that brought in deer antler from the local countryside, and reindeer antler from the Arctic north. They may also have moved around from town to town, in order to maximize their sales. It's a great example of the way town, countryside, and long-distance travel were tied together in order to support the technology that was important to the everyday life of Viking-Age people. These examples of craftmanship and technical tool work — and there are many more — demonstrate that the Vikings should be seen as more than just raiders, and more than simple traders or merchants too. With their outward-looking society and cutting edge techniques, they were among the earliest investors in global technologies in a post-Roman world that, even then, was increasingly international. And today, as a modern recreation of a Viking vessel embarks for the first ever Viking exhibition in China, it's clear their appeal is truly global. - We interviewed more than 200 people about the NHS – they're angry at politicians, worried about its future - How to find the most sustainable and long-lasting children's toys - Misleading allergy labelling puts lives at risk - Donald Trump goes to Watford: what happens when US presidents enter British elections This article originally published at The Conversation here	1,194	ENGLISH	1
In ancient Rome, duumviri (Lat duumvir, "one of the two men"; in plural originally duoviri, "the two men") was the official style of two joint magistrates. Such pairs of magistrates were appointed at various periods of Roman history both in Rome itself and in the colonies and municipia. Duumviri iuri (iure) dicundo were the highest judicial magistrates in the cities of Italy and its provinces. Their chief duties were concerned with the administration of justice. The activities of these individuals are described in the local statutes such as Lex Iulia Municipalis, Lex Irnitana, Lex Malacitana, Lex Rubria, Lex Coloniae, and Genetivae Iuliae. The office was determined by election and lasted one year. Combined with the duumviri aediles, they formed the quattuorviri, a board of four officials. It was often the case that the emperor was elected as one duumvir and the other position was left up to the emperor for the appointment of a praefectus. Duumviri quinquennales were also municipal officers, not to be confused with the above, who were elected every fifth year for one year to exercise the function of the censorship which was in abeyance for the intervening four years. Duumviri sacrorum, which were created by Tarquin, were officers for the performance of sacrifice, and keeping of the Sibylline Books. They were chosen out of the nobility, or patricii, and held their office for life. They were exempted from serving in war, and from the offices imposed on the other citizens. Without them, the oracles of the Sybils could not be consulted. The commission held until the year -388, when, at the request of C. Licinius and L. Sexius, tribunes of the people, they were increased to ten (decemviri sacris faciundis). That is, in lieu of two persons, the trust was committed to ten – half patricians, half plebeians. Sulla added five to their number, for a total of fifteen (quindecimviri sacris faciundis). Afterwards, their body was greatly increased, and at length amounted to sixty; yet still retained the denomination of quindecimviri. They were entirely abolished under Emperor Theodosius I. Duumviri aedi dedicandae were magistrates who, by way of a decree of the senate, performed the dedication of an area planned for the construction of a temple, or a temple already constructed, to a deity. Such an individual might be appointed to dedicate a temple that had been constructed at the expense of another magistrate who was no longer in office. Duumviri aedi locandae were originally officers specially appointed to supervise the erection of a temple, if a higher magistrate such as a consul, praetor, or censor, was not managing it. These were sometimes the same as the duumviri aedi dedicandae. Duumviri aediles were two officials similar in function to the aediles; they were in charge of imposing fines. Duumviri navales, extraordinary officers appointed ad hoc for the equipping of a fleet. Originally chosen by consuls or dictator, they were elected by the people after 311 BC (Livy, AUC ix. 30; xl. 18; xli. I). The capital duumvirs, duumviri perduellionis, were not ordinary magistrates, but created on certain occurrences. They were the earliest criminal court for trying cases of perduellio (high treason). They continued to be appointed under the Republic, with the last mention in 63 BC; however, since the mid-3rd century BC, plebeian tribunes are known to have taken up such cases. The first duumvirs of this kind were those appointed to judge the surviving Horatius, for killing his sister after vanquishing the Curiatii. Duumviri viis extra urbem purgandis were subordinate officers under the aediles, whose duty it was to look after those streets of Rome which were outside the city walls. They were members of the group of vigintisexviri. Apparently in 20 BC, certainly by 12 BC, their duties were transferred to the curatores viarum. From at least as early as 45 BC (cf. the Lex Julia Municipalis) the streets of the city were superintended by quattuorviri viis in urbe purgandis, later called quattuorviri viarum purgandarum.	<urn:uuid:5caed11e-7a99-43a0-98f3-d88c41d0dfe1>	CC-MAIN-2020-05	https://alchetron.com/Duumviri	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251669967.70/warc/CC-MAIN-20200125041318-20200125070318-00445.warc.gz	en	0.984407	1,000	3.734375	4	[ -0.5810888409614563, 0.4391482174396515, 0.42285144329071045, -0.010389036498963833, -0.13064196705818176, -0.27518922090530396, 0.16665717959403992, 0.1168418675661087, 0.45091044902801514, -0.026149552315473557, -0.6282359957695007, -0.44217655062675476, 0.30974501371383667, 0.4582450985...	2	In ancient Rome, duumviri (Lat duumvir, "one of the two men"; in plural originally duoviri, "the two men") was the official style of two joint magistrates. Such pairs of magistrates were appointed at various periods of Roman history both in Rome itself and in the colonies and municipia. Duumviri iuri (iure) dicundo were the highest judicial magistrates in the cities of Italy and its provinces. Their chief duties were concerned with the administration of justice. The activities of these individuals are described in the local statutes such as Lex Iulia Municipalis, Lex Irnitana, Lex Malacitana, Lex Rubria, Lex Coloniae, and Genetivae Iuliae. The office was determined by election and lasted one year. Combined with the duumviri aediles, they formed the quattuorviri, a board of four officials. It was often the case that the emperor was elected as one duumvir and the other position was left up to the emperor for the appointment of a praefectus. Duumviri quinquennales were also municipal officers, not to be confused with the above, who were elected every fifth year for one year to exercise the function of the censorship which was in abeyance for the intervening four years. Duumviri sacrorum, which were created by Tarquin, were officers for the performance of sacrifice, and keeping of the Sibylline Books. They were chosen out of the nobility, or patricii, and held their office for life. They were exempted from serving in war, and from the offices imposed on the other citizens. Without them, the oracles of the Sybils could not be consulted. The commission held until the year -388, when, at the request of C. Licinius and L. Sexius, tribunes of the people, they were increased to ten (decemviri sacris faciundis). That is, in lieu of two persons, the trust was committed to ten – half patricians, half plebeians. Sulla added five to their number, for a total of fifteen (quindecimviri sacris faciundis). Afterwards, their body was greatly increased, and at length amounted to sixty; yet still retained the denomination of quindecimviri. They were entirely abolished under Emperor Theodosius I. Duumviri aedi dedicandae were magistrates who, by way of a decree of the senate, performed the dedication of an area planned for the construction of a temple, or a temple already constructed, to a deity. Such an individual might be appointed to dedicate a temple that had been constructed at the expense of another magistrate who was no longer in office. Duumviri aedi locandae were originally officers specially appointed to supervise the erection of a temple, if a higher magistrate such as a consul, praetor, or censor, was not managing it. These were sometimes the same as the duumviri aedi dedicandae. Duumviri aediles were two officials similar in function to the aediles; they were in charge of imposing fines. Duumviri navales, extraordinary officers appointed ad hoc for the equipping of a fleet. Originally chosen by consuls or dictator, they were elected by the people after 311 BC (Livy, AUC ix. 30; xl. 18; xli. I). The capital duumvirs, duumviri perduellionis, were not ordinary magistrates, but created on certain occurrences. They were the earliest criminal court for trying cases of perduellio (high treason). They continued to be appointed under the Republic, with the last mention in 63 BC; however, since the mid-3rd century BC, plebeian tribunes are known to have taken up such cases. The first duumvirs of this kind were those appointed to judge the surviving Horatius, for killing his sister after vanquishing the Curiatii. Duumviri viis extra urbem purgandis were subordinate officers under the aediles, whose duty it was to look after those streets of Rome which were outside the city walls. They were members of the group of vigintisexviri. Apparently in 20 BC, certainly by 12 BC, their duties were transferred to the curatores viarum. From at least as early as 45 BC (cf. the Lex Julia Municipalis) the streets of the city were superintended by quattuorviri viis in urbe purgandis, later called quattuorviri viarum purgandarum.	999	ENGLISH	1
USA PEOPLE SEARCH BY NAME! - ✔ Current Address - ✔ Phone Numbers - ✔ Criminal Records - ✔ Public Records - ✔ Neighbors - ✔ People's Age - ✔ Property Ownership - ✔ And Much More Sun, 16 Sep 2018 The Wild West Period in American History Often referred to as the Golden Age of America, the Wild West Period was an immensely significant time span in the history of the United States. It was the era that opened the country to advancements and further development in all aspects of its nationhood. For more or less a hundred years, America was characterized by stories of hardship, heroism, and discoveries. It was both a tough and prosperous time for the American people, but what really started this period and why was it called the "Wild West?" From the 18th century onwards, white settlers from the British Isles were moving towards the West. The West then was the home of the Apaches, Cherokees, and other Red Indian tribes. Anybody would take it as a possibility that there would be a conflict between the Red Indian tribes and the white settlers coming from Britain to the rich land that later became the United States. The white settlers had to think of a strategy to not lose to these Red Indians so they traveled in lines of wagons, more commonly known as the wagon trail. This strategy turned out to be a successful one because the white settlers eventually defeated the Red Indian tribes and were able to move forward. The Railroad Was An Important Factor In The Wild West The railroad, moreover, was an important factor in the Wild West for it enabled convenient travel from the east to a distance of more or less 6,000 kilometers. It was attacked by red Indians and gunmen but the fearless railroad men braved these conflicts to go to the far-off, uncharted territories in the west. By this time, the federal system of government was emerging in America. Separate states were making laws of their own and that included local laws that best suited their citizens' needs and interests. Law-Abiding Citizens And Outlaws Anything that had to do with the law - making it, abiding by it, amending it, even breaking it - was a highlight in the Wild West period. Strangely enough, being a law-abiding citizen and an outlaw was interchangeable during that time. Since states were framing their own laws, abiding by the law or breaking it was strongly dependent on which state a person is in. One may be following the law in one state but unwittingly breaking it in another. Furthermore, it was a period in which bandits and lawmen dominated, aside from the Red Indians and white settlers. The ending of the American Civil War The ending of the American Civil War in 1865 became yet another catalyst in the existence of the Wild West period. The fall of many business industries, still induced by the Civil War, brought big-time business owners to face inevitable poverty. Several of them, including those who rooted from good and formerly rich families, became outlaws, travelled to the West, and used guns to obtain power and instill fear. They robbed banks, murdered people, and did what today are referred to as crimes of poverty. All these disturbances in national peace and order then resulted in the best time for the United States Army to build up its name and legacy. The red Indians were not the only enemies of the State then, but also the Mexicans. The US Army was able to defeat the Mexicans in battle at the Alamo in the Wild West period, leaving yet again another mark as a special victorious moment in the history of the United States. The Wild West Period, The Age That Made America The Wild West Period was indeed the "Age that Made America." It was known for the strength, courage, determination, and dedication of the people who lived then. Men were all for the victory of US, going to and winning battles with their wives and all the women, supportive and loving enough as companions. If it were not for these great people, many rich lands of the US today would be inexistent for longer, and worse, not in the hands of the Americans. This Golden Age changed a lot in the story and the history of the United States of America. The nation learned a lot from this experience, and it developed to a level that made it one of the greatest countries in the world. The Wild West period was a glorious age that many consider as incomparable elsewhere in the world, and many doubt that it could ever be repeated again. Historians and American social scientists admit that indeed, the United States would not be what it is today if the Wild West never happened.	<urn:uuid:f1a7085b-6ceb-42a2-867d-ff1e11b1524b>	CC-MAIN-2020-05	https://www.searchusapeople.com/blog/wild-west.php	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250599718.13/warc/CC-MAIN-20200120165335-20200120194335-00520.warc.gz	en	0.981276	960	3.703125	4	[ -0.17985910177230835, -0.04673777520656586, 0.1805417835712433, 0.04279365390539169, 0.05420887470245361, 0.2018522471189499, -0.15089377760887146, -0.141808420419693, 0.016349133104085922, 0.18983882665634155, -0.09044802188873291, 0.23558497428894043, -0.009397145360708237, 0.10601906478...	1	USA PEOPLE SEARCH BY NAME! - ✔ Current Address - ✔ Phone Numbers - ✔ Criminal Records - ✔ Public Records - ✔ Neighbors - ✔ People's Age - ✔ Property Ownership - ✔ And Much More Sun, 16 Sep 2018 The Wild West Period in American History Often referred to as the Golden Age of America, the Wild West Period was an immensely significant time span in the history of the United States. It was the era that opened the country to advancements and further development in all aspects of its nationhood. For more or less a hundred years, America was characterized by stories of hardship, heroism, and discoveries. It was both a tough and prosperous time for the American people, but what really started this period and why was it called the "Wild West?" From the 18th century onwards, white settlers from the British Isles were moving towards the West. The West then was the home of the Apaches, Cherokees, and other Red Indian tribes. Anybody would take it as a possibility that there would be a conflict between the Red Indian tribes and the white settlers coming from Britain to the rich land that later became the United States. The white settlers had to think of a strategy to not lose to these Red Indians so they traveled in lines of wagons, more commonly known as the wagon trail. This strategy turned out to be a successful one because the white settlers eventually defeated the Red Indian tribes and were able to move forward. The Railroad Was An Important Factor In The Wild West The railroad, moreover, was an important factor in the Wild West for it enabled convenient travel from the east to a distance of more or less 6,000 kilometers. It was attacked by red Indians and gunmen but the fearless railroad men braved these conflicts to go to the far-off, uncharted territories in the west. By this time, the federal system of government was emerging in America. Separate states were making laws of their own and that included local laws that best suited their citizens' needs and interests. Law-Abiding Citizens And Outlaws Anything that had to do with the law - making it, abiding by it, amending it, even breaking it - was a highlight in the Wild West period. Strangely enough, being a law-abiding citizen and an outlaw was interchangeable during that time. Since states were framing their own laws, abiding by the law or breaking it was strongly dependent on which state a person is in. One may be following the law in one state but unwittingly breaking it in another. Furthermore, it was a period in which bandits and lawmen dominated, aside from the Red Indians and white settlers. The ending of the American Civil War The ending of the American Civil War in 1865 became yet another catalyst in the existence of the Wild West period. The fall of many business industries, still induced by the Civil War, brought big-time business owners to face inevitable poverty. Several of them, including those who rooted from good and formerly rich families, became outlaws, travelled to the West, and used guns to obtain power and instill fear. They robbed banks, murdered people, and did what today are referred to as crimes of poverty. All these disturbances in national peace and order then resulted in the best time for the United States Army to build up its name and legacy. The red Indians were not the only enemies of the State then, but also the Mexicans. The US Army was able to defeat the Mexicans in battle at the Alamo in the Wild West period, leaving yet again another mark as a special victorious moment in the history of the United States. The Wild West Period, The Age That Made America The Wild West Period was indeed the "Age that Made America." It was known for the strength, courage, determination, and dedication of the people who lived then. Men were all for the victory of US, going to and winning battles with their wives and all the women, supportive and loving enough as companions. If it were not for these great people, many rich lands of the US today would be inexistent for longer, and worse, not in the hands of the Americans. This Golden Age changed a lot in the story and the history of the United States of America. The nation learned a lot from this experience, and it developed to a level that made it one of the greatest countries in the world. The Wild West period was a glorious age that many consider as incomparable elsewhere in the world, and many doubt that it could ever be repeated again. Historians and American social scientists admit that indeed, the United States would not be what it is today if the Wild West never happened.	958	ENGLISH	1
The Alamo Essay Research Paper The AlamoThe The Alamo Essay, Research Paper The Alamo The Alamo was originally a Franciscan mission in San Antonio, Texas. It was erected about the year 1722. The Alamo was not a very successful mission and became deserted. However, the Alamo would get its share of action in years to come when a small Texas garrison moved into the mission rather than follow orders which were given to William Barrett Travis from Sam Houston to abandon it. Instead, the 155 men began to prepare the roofless mission for a battle. Texas had been chafing under the Mexican government which legislated against slavery, allowed the military to intrude upon civil affairs, and was chronically unstable. Because of the steady advancement of General Antonio Lopez de Santa Anna, general and dictator of Mexico, Sam Houston, the commander of Texas s armies, ordered San Antonio abandoned. However, General William B. Travis, who had become first in command after Jim Bowie fell ill, decided to stay in the Alamo. They were joined by others, notably the “Tennessee Boys” led by Davy Crockett. Before Crockett s arrival, the 155 men in the Alamo were lazy, undisciplined, and worst of all, had no hope or belief. However, when Davy Crockett and his 32 men showed up, things began to change. Even though he was only there for six days, the team of Crockett and Bowie gave life to every man inside the old mission walls. Men were filled with high spirits and hope, and when the first day of the siege began, they showed it. Santa Anna had positioned his approximately 5000 troops totally encircling the Alamo, and when his artillery arrived he began an intensive siege that would last for thirteen days. Several times the garrison fought back the attacking swarms of Mexicans. However, on March 6, 1836, the thousands of Mexicans broke through the defense and swarmed into the courtyard of the Alamo. Travis, his chief aides (including the American frontiersmen Davy Crockett and Jim Bowie, founder of the Bowie knife) and the remainder of the garrison perished in the brutal hand-to-hand combat that followed. General William B. Travis died when he was shot trying to position the cannon. It has been said that the shot did not kill him, but that he killed himself before the siege. Jim Bowie, sick in his room, fought to his last breath of life. In 1995 excavators started digging for gold that he supposedly threw down one of the Alamo s wells before the siege. Davy Crockett, the woodsman and politician from Tennessee fought to the very end. His heroic last stand quickly became a picture of history. There also have been rumors that he surrendered when he was obviously one of few still alive, but there has been no facts to prove that. No one is said to have survived in the Alamo except the families and civilians and a slave. The Texans had fought hard, and the Mexicans lost somewhere between 600 to 1000 men. At the subsequent Battle of San Jacinto, when Santa Anna was defeated, the cries of “Remember the Alamo” inspired and motivated the Texans to take over the Mexican s fort six weeks after the siege of the Alamo. The Alamo was a very important part of Texas and American history. It gave us memorable heroes, and an inspiring new chapter in history, even though the whole story of the Alamo has been clothed in folklore and romance so that the very truth is hard to find. Most of all it gave the country a new meaning and example of national pride, hope, and belief.	<urn:uuid:985462ab-bc6b-479b-99a6-01f41054c329>	CC-MAIN-2020-05	https://referat.ru/referat/the-alamo-essay-research-paper-the-alamothe-459776	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594705.17/warc/CC-MAIN-20200119180644-20200119204644-00177.warc.gz	en	0.982344	754	3.640625	4	[ -0.5873926281929016, 0.40055349469184875, 0.12528572976589203, -0.05719548463821411, -0.2958858907222748, -0.10980959236621857, -0.0909254401922226, 0.1494973599910736, -0.4379369020462036, 0.0263957679271698, 0.46683770418167114, 0.3079338073730469, 0.5071859359741211, -0.0750475600361824...	1	The Alamo Essay Research Paper The AlamoThe The Alamo Essay, Research Paper The Alamo The Alamo was originally a Franciscan mission in San Antonio, Texas. It was erected about the year 1722. The Alamo was not a very successful mission and became deserted. However, the Alamo would get its share of action in years to come when a small Texas garrison moved into the mission rather than follow orders which were given to William Barrett Travis from Sam Houston to abandon it. Instead, the 155 men began to prepare the roofless mission for a battle. Texas had been chafing under the Mexican government which legislated against slavery, allowed the military to intrude upon civil affairs, and was chronically unstable. Because of the steady advancement of General Antonio Lopez de Santa Anna, general and dictator of Mexico, Sam Houston, the commander of Texas s armies, ordered San Antonio abandoned. However, General William B. Travis, who had become first in command after Jim Bowie fell ill, decided to stay in the Alamo. They were joined by others, notably the “Tennessee Boys” led by Davy Crockett. Before Crockett s arrival, the 155 men in the Alamo were lazy, undisciplined, and worst of all, had no hope or belief. However, when Davy Crockett and his 32 men showed up, things began to change. Even though he was only there for six days, the team of Crockett and Bowie gave life to every man inside the old mission walls. Men were filled with high spirits and hope, and when the first day of the siege began, they showed it. Santa Anna had positioned his approximately 5000 troops totally encircling the Alamo, and when his artillery arrived he began an intensive siege that would last for thirteen days. Several times the garrison fought back the attacking swarms of Mexicans. However, on March 6, 1836, the thousands of Mexicans broke through the defense and swarmed into the courtyard of the Alamo. Travis, his chief aides (including the American frontiersmen Davy Crockett and Jim Bowie, founder of the Bowie knife) and the remainder of the garrison perished in the brutal hand-to-hand combat that followed. General William B. Travis died when he was shot trying to position the cannon. It has been said that the shot did not kill him, but that he killed himself before the siege. Jim Bowie, sick in his room, fought to his last breath of life. In 1995 excavators started digging for gold that he supposedly threw down one of the Alamo s wells before the siege. Davy Crockett, the woodsman and politician from Tennessee fought to the very end. His heroic last stand quickly became a picture of history. There also have been rumors that he surrendered when he was obviously one of few still alive, but there has been no facts to prove that. No one is said to have survived in the Alamo except the families and civilians and a slave. The Texans had fought hard, and the Mexicans lost somewhere between 600 to 1000 men. At the subsequent Battle of San Jacinto, when Santa Anna was defeated, the cries of “Remember the Alamo” inspired and motivated the Texans to take over the Mexican s fort six weeks after the siege of the Alamo. The Alamo was a very important part of Texas and American history. It gave us memorable heroes, and an inspiring new chapter in history, even though the whole story of the Alamo has been clothed in folklore and romance so that the very truth is hard to find. Most of all it gave the country a new meaning and example of national pride, hope, and belief.	777	ENGLISH	1
Is there anything more fascinating than hearing the music of a composer who was deaf? Something about that idea - of creating something whose purpose is to be heard, but not by you - is fascinating, is beautiful and, in a way, is selfless. Furthermore, knowing of a composer's deafness adds another level to how we listen to the music. Below are four examples of composers who lost their hearing, and the music they wrote once it was gone. Ludwig van Beethoven (1770-1827) Without a doubt, the most famous composer to lose his hearing was Beethoven. He started noticing the loss in his late 20s, and by his 30s he was on the verge of suicide. In a letter he wrote to his brothers in 1802, he said, "How could I possibly admit an infirmity in the one sense which ought to be more perfect in me than others, a sense which I once possessed in the highest perfection, a perfection such as few in my profession enjoy or ever have enjoyed." Despite a myriad of well-meaning but truthfully hocus-pocus attempts to reverse the hearing loss, over the years Beethoven gradually came to accept that his hearing would leave him entirely. What drove him crazy was that no one could tell him why! This was such a frusteration to Beethoven that he went so far as to request an autopsy be performed after his death, hoping the mystery might be solved posthumously. But no luck: to this day, we still do not know why Beethoven went deaf. Speculations run the gamut of course, from shruken auditory nerves, to syphilis, to definitely NOT syphilis, to lead poisoning, to genetic inheritance. But the truth? Well, it likely will never be known. One thing is certain though: when Beethoven composed his greatest symphony, Symphony No. 9 "The Choral", he was completely deaf. Bedrich Smetana (1824-1884) Though the cause is disputed, Smetana's deafness was most likely the result of syphilis. And the effects were dramatic. Having had fairly normal hearing most of his life, he lost the ability to hear in his left ear in September 1874, and just one month later, the right ear had gone as well. Imagine Smetana, 50 years old, at the height of his popularity, and now completely deaf. The loss of hearing forced him to resign as director of the Prague Provisional Theatre, a tragedy in and of itself since it was a position he had fought bitterly to achieve. But his deafness did not stop Smetana from composing. In fact, his most famous work, The Moldau, was written after his sense of hearing had left him. The music follows two streams as they grow into the mighty Moldau River, which passes by a country wedding and then through the Bohemian woods and fields as it winds its way to Prague, and beyond. Knowing that Smetana could no longer hear the sound of the Moldau, or his music, makes the nostalgia here even more palpable. Gabriel Fauré (1845-1924) In 1905, Fauré was chosen to head Paris' No. 1 music school, the Paris Conservatoire. He was extremely busy in his new post, mostly with the task of heavily reforming the school, a process which caused a lot of people to resign, and which earned him the nickname "Robespierre". He was composing a bit in the summers, listening to and judging student competitions, and holding onto a major secret. He, Gabriel Fauré, head of the Paris Conservatoire, and one of France's most respected composers, was slowly losing his hearing. High and low notes sounded garbled, and had for some years, and the middle range was gradually fading as well. But somehow during his tenure at the Conservatoire, Fauré never let on. He retired in 1920, at which point he was likely completely deaf, and turned his attentions back to composing. In his retirement, Fauré wrote his only piano trio, and his final work, his only string quartet, without the ability to physically hear either. Vaughan Williams (1872-1958) Of these four composers, only one person's hearing loss can be definitively linked to a cause. Without a doubt, Vaughan Williams had World War I to thank for his hearing loss. He joined the Royal Army Medical Corps as a Private in 1914, then was commissioned as Second Lieutenant in the Royal Garrison Artillery, “which were responsible for the 60 pounder ‘big guns’ firing shells towards enemy lines." The prolonged exposure to these massive weapons meant that Vaughan Williams gradually began to lose his hearing. By his death in 1958, he, like Beethoven, Smetana, and Fauré before him, was also completely deaf. And despite the condition of his hearing, Vaughan Williams too continued to compose. In fact, he had a bit of an unexpected compositional resurgence in his 70's that culminated in his 9th and final symphony in 1957. And while this piece is not nearly as well known as Beethoven's 9th symphony, also written in deafness, it is fun to draw comparisons between the two.	<urn:uuid:f82d6d6c-4997-455b-97b4-e64678a68599>	CC-MAIN-2020-05	https://www.classicalwcrb.org/post/four-composers-and-music-they-never-heard	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250607118.51/warc/CC-MAIN-20200122131612-20200122160612-00263.warc.gz	en	0.991186	1,104	3.484375	3	[ -0.09722179174423218, -0.24194344878196716, 0.12910303473472595, -0.11027711629867554, -0.6603627800941467, 0.008794806897640228, 0.2569786310195923, 0.21471044421195984, 0.23549708724021912, -0.530521035194397, 0.2471243441104889, -0.09573221951723099, -0.15559175610542297, -0.08809126913...	2	Is there anything more fascinating than hearing the music of a composer who was deaf? Something about that idea - of creating something whose purpose is to be heard, but not by you - is fascinating, is beautiful and, in a way, is selfless. Furthermore, knowing of a composer's deafness adds another level to how we listen to the music. Below are four examples of composers who lost their hearing, and the music they wrote once it was gone. Ludwig van Beethoven (1770-1827) Without a doubt, the most famous composer to lose his hearing was Beethoven. He started noticing the loss in his late 20s, and by his 30s he was on the verge of suicide. In a letter he wrote to his brothers in 1802, he said, "How could I possibly admit an infirmity in the one sense which ought to be more perfect in me than others, a sense which I once possessed in the highest perfection, a perfection such as few in my profession enjoy or ever have enjoyed." Despite a myriad of well-meaning but truthfully hocus-pocus attempts to reverse the hearing loss, over the years Beethoven gradually came to accept that his hearing would leave him entirely. What drove him crazy was that no one could tell him why! This was such a frusteration to Beethoven that he went so far as to request an autopsy be performed after his death, hoping the mystery might be solved posthumously. But no luck: to this day, we still do not know why Beethoven went deaf. Speculations run the gamut of course, from shruken auditory nerves, to syphilis, to definitely NOT syphilis, to lead poisoning, to genetic inheritance. But the truth? Well, it likely will never be known. One thing is certain though: when Beethoven composed his greatest symphony, Symphony No. 9 "The Choral", he was completely deaf. Bedrich Smetana (1824-1884) Though the cause is disputed, Smetana's deafness was most likely the result of syphilis. And the effects were dramatic. Having had fairly normal hearing most of his life, he lost the ability to hear in his left ear in September 1874, and just one month later, the right ear had gone as well. Imagine Smetana, 50 years old, at the height of his popularity, and now completely deaf. The loss of hearing forced him to resign as director of the Prague Provisional Theatre, a tragedy in and of itself since it was a position he had fought bitterly to achieve. But his deafness did not stop Smetana from composing. In fact, his most famous work, The Moldau, was written after his sense of hearing had left him. The music follows two streams as they grow into the mighty Moldau River, which passes by a country wedding and then through the Bohemian woods and fields as it winds its way to Prague, and beyond. Knowing that Smetana could no longer hear the sound of the Moldau, or his music, makes the nostalgia here even more palpable. Gabriel Fauré (1845-1924) In 1905, Fauré was chosen to head Paris' No. 1 music school, the Paris Conservatoire. He was extremely busy in his new post, mostly with the task of heavily reforming the school, a process which caused a lot of people to resign, and which earned him the nickname "Robespierre". He was composing a bit in the summers, listening to and judging student competitions, and holding onto a major secret. He, Gabriel Fauré, head of the Paris Conservatoire, and one of France's most respected composers, was slowly losing his hearing. High and low notes sounded garbled, and had for some years, and the middle range was gradually fading as well. But somehow during his tenure at the Conservatoire, Fauré never let on. He retired in 1920, at which point he was likely completely deaf, and turned his attentions back to composing. In his retirement, Fauré wrote his only piano trio, and his final work, his only string quartet, without the ability to physically hear either. Vaughan Williams (1872-1958) Of these four composers, only one person's hearing loss can be definitively linked to a cause. Without a doubt, Vaughan Williams had World War I to thank for his hearing loss. He joined the Royal Army Medical Corps as a Private in 1914, then was commissioned as Second Lieutenant in the Royal Garrison Artillery, “which were responsible for the 60 pounder ‘big guns’ firing shells towards enemy lines." The prolonged exposure to these massive weapons meant that Vaughan Williams gradually began to lose his hearing. By his death in 1958, he, like Beethoven, Smetana, and Fauré before him, was also completely deaf. And despite the condition of his hearing, Vaughan Williams too continued to compose. In fact, he had a bit of an unexpected compositional resurgence in his 70's that culminated in his 9th and final symphony in 1957. And while this piece is not nearly as well known as Beethoven's 9th symphony, also written in deafness, it is fun to draw comparisons between the two.	1,137	ENGLISH	1
Get a behind-the-scenes glimpse of what it takes to change the world in this comprehensive biography that tells the complete life story of internationally renowned peacemaker Nelson Mandela. Civil rights activist. World leader. Philanthropist. Writer. Throughout his life, Nelson Mandela took on many roles, all in the pursuit of peace. Born in 1918 in South Africa, he grew up in a culture of government-enforced racism and became involved in the anti-apartheid movement at a young age. Deeply committed to nonviolent activism, Mandela directed a peaceful campaign against the racist policies of his South African government, and spent twenty-seven years in prison as a result. In the years following his emergence as a free man, he continued his efforts to dismantle the country’s apartheid system and was awarded the Nobel Peace Prize alongside South African President F.W. de Klerk. In 1994 he was inaugurated as South Africa’s first black president and served until his retirement from active politics in 1999 at the age of eighty-one. He continued to promote global peace until his death in 2013, and his legacy lives on. From Nelson Mandela’s childhood to his monumental impact on race relations and nonviolent activism, this comprehensive biography shares the truth about the man behind the iconic smile: his struggles, his triumphs, and the sacrifices he made along the way. Nelson Mandela CHAPTER 1 A VILLAGE HERD-BOY ON AN ISLAND OFF THE coast of South Africa, a tall, thin man with graying hair sat in his prison cell. It was 1975. Nelson Mandela was fifty-seven, and he had lived in this cell, which measured seven feet by eight feet, for eleven years. Now he stared at the small barred window in front of him and called up scenes from his childhood. In his mind’s eye, Mandela saw a landscape of rolling green hills. A small boy in an orange blanket appeared on one hilltop, driving cattle with a switch. Mandela seemed to smell roasting corn and taste milk fresh from the cows. He seemed to watch the flames in the fire pit as he listened to his mother’s voice, telling ancient folktales to him and his sisters. Mandela began to write the story of his life. • • • Nelson Mandela was born in a thatched hut in the village of Mvezo, on the banks of the Mbashe River, on July 18, 1918. His mother was Nosekeni Fanny Nkedama, the third wife of the village chief, Gadla Henry Mphakanyiswa of the Mandela family. They belonged to the Thembu, one of several tribes in the Transkei region of South Africa who spoke the Xhosa language. They named their baby boy Rolihlahla, which literally means “pulling the branch of a tree.” It is also an expression meaning “troublemaker.” The year of Rolihlahla’s birth, 1918, was the year that World War I ended in Europe. Also in 1918 a new South African organization, the African National Congress (ANC), sent a delegation to the Versailles peace conference in France. The ANC was protesting the unfair treatment of black South Africans, because the Union of South Africa had been created in 1910 with no black representatives in the government. The founders of the ANC hoped that by banding together instead of fighting each other, the tribes of South Africa could protect their rights. But in 1918 and for many years afterward, the protests of the ANC were ignored. By the time of Rolihlahla’s birth, the Transkei, a section of the Eastern Cape of South Africa, was no longer ruled by the Xhosa tribes themselves. The British had seized control of the Cape early in the nineteenth century, and in the following decades they continued to struggle with the Dutch settlers, called “Boers,” for the remaining territories of South Africa. Therefore the British were more concerned about working out an agreement with the Boers than about protecting the rights of the native tribes. In 1910 the Boer-controlled lands joined the British-controlled lands to form the Union of South Africa, a dominion in the British Empire. Meanwhile, the Thembu and other Xhosa were allowed to live in the Transkei, but they did not own the land. They paid rent to the British government. The chiefs and elders had a certain amount of power in their own villages, but the final authority in the Transkei was the all-white government of the Union of South Africa. Several months after Rolihlahla’s birth, a villager in Mvezo went to the local white magistrate, protesting a decision the chief had made about a stray ox. The magistrate summoned Gadla Henry to appear before him. Gadla Henry refused, feeling that his authority as chief of the village should be respected. But the magistrate would not allow his authority to be defied. He removed Gadla Henry from the chieftainship, and he took away his herd of cattle and his land. His wealth gone, Gadla Henry could no longer support such a large family. Nosekeni Fanny took her baby, Rolihlahla, and moved from Mvezo to Qunu, a village in a valley thirty miles to the north. Her relatives and friends there helped her set up her kraal, a fenced yard with three rondavels, round huts. The huts were made of mud bricks, and their grass thatch roofs were supported by a pole in the middle. There was no furniture except sleeping mats, no floors except hard-packed dirt. One hut was for cooking, one for sleeping, and one for storage. By custom, Gadla Henry traveled among each of his four wives and their children, now separated by many miles. He spent about one week every month in Qunu. He was stern with his children, as was the custom among the Thembu. Rolihlahla admired his tall, dark, dignified father and wanted to be like him. In fact, he did have his father’s high cheekbones and slanting eyes. Since Gadla Henry’s black hair grew in a white tuft above his forehead, the young boy tried to copy that look by rubbing white ashes into his hair. Although Gadla Henry had been stripped of his chieftainship by the white magistrate, he still held a respected position among the Thembu. He was a descendant of the great Thembu king Ngubengcuka, who had united the various Thembu clans in the early nineteenth century. Gadla Henry was not of the royal branch in line to inherit the throne, but he was a counselor to the king of the Thembu. As a respected member of the court, he often traveled with the king and advised him during tribal councils. Besides their son, Rolihlahla, Gadla Henry and Nosekeni Fanny had three younger daughters: Baliwe, Notancu Mabel, and Makhutswana. Like the other women in Qunu, Nosekeni Fanny grew corn (called “mealies”), beans, sorghum, and pumpkins to feed her family, and she kept her own cows and goats for milk. She cooked in a three-legged iron pot over an open fire. At the end of the day the family would gather for a supper of “mealie pap,” or corn mush, sometimes mixed with milk or beans. Everyone ate from a common dish. After supper, Nosekeni Fanny told the children Xhosa legends and fables. The people of Qunu lived by the same customs and traditions that had guided village life among the Thembu for many centuries. When a baby was born, the father would slaughter a goat for a feast and hang up its horns in the house. The women and children wore the traditional yellow-orange blanket, wrapped over the shoulder and pinned at the waist. Children were expected to learn by watching and listening, not by asking questions. In villages like Qunu, people took it for granted that family members could always depend on one another. Rolihlahla grew up thinking of his aunts as mothers, and his cousins as brothers and sisters. The many children of his extended family flowed in and out of the women’s kraals, cared for by whichever woman or older girl happened to be nearby. The children slept together on mats, sharing blankets. Another principle of Xhosa life was that people must honor their ancestors. They must learn the tribal history, telling and retelling the old stories for each new generation. Gadla Henry knew Xhosa history especially well. He was a gifted speaker, entertaining listeners with tales of brave Xhosa warriors and fierce battles. Honoring the ancestors also meant knowing your lineage, tracing it back through many generations. Rolihlahla learned that he belonged to the Madiba clan, named after a Thembu chief of the eighteenth century. He was a descendant of Ngubengcuka, the last Thembu king to rule free of British supervision, who died in 1832. The family name, Mandela, was inherited from Rolihlahla’s grandfather. Even though Gadla Henry and Nosekeni Fanny and their children were now poor, they took a great deal of pride in their heritage. As a child, Rolihlahla did not wonder why, if his lineage was so noble, his family was so poor. It was simply a fact of life that his family, like almost everyone else in Qunu, had to grow or raise or gather all the food they ate. Even young children needed to do their share of the work. The girls helped their mothers in the kraal, fetching water from the streams for cooking and washing and grinding the dry corn between stones to make meal. The boys were responsible for tending the herds. They drove the cows, sheep, and goats to pasture every morning, watched over them all day, and drove them home and milked them every evening. By the time Rolihlahla was five, he was out in the pastures with the other boys, doing his part. Day after day on the grassy hillsides, Rolihlahla learned from watching and imitating the older boys. When the boys were hungry, they drank milk straight from the goats and cows. They foraged for wild fruits and honey, and they fished in the many streams flowing through the valley. All their equipment, such as string and a bent wire for fishing, they made themselves. In between their chores and duties, the children had time to play. A favorite game among the boys of the village was stick fighting. Stick fighting is something like fencing, except that each boy holds two sticks, one to strike with and one to fend off blows. Rolihlahla relished facing an opponent to test his skill at feinting, parrying, and quick footwork. The other boys respected him because Rolihlahla fought to win, but he was careful not to humiliate his opponent. Rolihlahla and the other boys also rode calves or donkeys, getting tossed off until they learned to stay on. They slid down the large, smooth rocks in the fields, using a smaller flat rock like a sled. Sometimes they played with the girls, and at these times Rolihlahla’s favorite game was a flirtatious one called khetha, or “choose-the-one-you-like.” It was a carefree life for young Rolihlahla. At that time, his highest ambition was to become the best stick fighter in the village. As for white people, Rolihlahla didn’t give them much thought. Qunu was far from the towns and cities of those unfamiliar beings. Only a few whites lived in the area. There was the keeper of the nearby store, where families with a little money bought coffee, tea, and sugar. The local magistrate was white, of course. And once in a while, a white traveler would pass through the village. Much later, Rolihlahla would realize what a drastic effect the distant white government had on the Africans of Qunu. In 1913, a few years before Rolihlahla’s birth, the Natives Land Act had decreed that only 13 percent of the land in the Union of South Africa would be available for black Africans to live on. Hundreds of thousands of black farmers were forced to leave their lands and move to the Transkei. The Transkei was the largest of the areas reserved for “natives,” but it could not support its greatly increased population with farming and herding. The pastures were overgrazed, and the soil became poorer season by season. During Nosekeni Fanny’s first years in Qunu, her fields yielded enough corn to supply her family. Later on, the harvest dwindled, and the family had to scrape up the money to buy extra mealie meal. The other villagers suffered the same hardship. As a result, most of the men of the villages had to look for jobs outside the Transkei. While the women and girls tended the cornfields and the vegetable gardens, and the boys herded the livestock, the men labored on distant farms, or in the mines near Johannesburg. Their work for their white baas, or employer, took them so far away that they could come home only once or twice a year. During Rolihlahla’s childhood, the government of South Africa did not provide any education for black Africans. Most of the villagers in Qunu, including Rolihlahla’s parents, had no formal schooling and could not read or write. But Gadla Henry had friends, the Mbekela brothers, who had been educated by Methodist missionaries. The Mbekelas were members of another tribe, the Mfengu, who had been driven from their homeland by the Zulu wars of the nineteenth century. Mfengu people were scorned by most Thembus, so it was a sign of Gadla Henry’s open mind that he was close to these men. The Mbekelas persuaded Nosekeni Fanny to be baptized a Methodist, and to wear Western dress rather than the Xhosa blanket. She also had Rolihlahla baptized, although he didn’t attend church. As for Gadla Henry, he kept to his traditional faith. He believed in Qamata, the Great Spirit of his ancestors, and he followed the ancient Xhosa rituals and traditions. In fact, he often acted as priest in the customary rites for marriages, funerals, harvests, and other important events in village life. However, Gadla Henry also had great respect for Western education. When the Mbekela brothers urged Nosekeni Fanny to send Rolihlahla to the nearby Methodist school, Gadla Henry agreed. So at the age of seven, Rolihlahla became the first person in his family to receive a Western education. On his first day, walking over the hill from the village to the one-room schoolhouse, Rolihlahla was proud of the way he was dressed. The family had no money for new clothes, but Gadla Henry felt that his son should wear trousers, rather than the traditional Xhosa blanket. He gave Rolihlahla an old pair of his trousers, cut off at the knees and gathered around the boy’s waist with a piece of string. The Methodist school offered a British-style education, and it was the custom of the mission-school teachers to give their African students English names. Rolihlahla’s teacher, Miss Mdingane, told him his name at school would be “Nelson.” She didn’t explain why she picked that name, but later Rolihlahla guessed that she might have been thinking of the British naval hero Admiral Horatio Nelson. Rolihlahla did well in the little school, learning to read and write in his own language, Xhosa. Gadla Henry showed his respect for education in his choice for a regent to rule the Thembu tribe. In his role as counselor, he had used his influence to have Jongintaba Dalindyebo appointed acting king, or regent, until the heir to the throne was of age. He had recommended Jongintaba, although he was not the oldest candidate, because he was the best educated. When Rolihlahla was almost twelve years old, his father arrived in Qunu for the last time, ill with a lung disease. He lay racked with coughs in Nosekeni Fanny’s hut for several days. During that time he had a visit from Regent Jongintaba. Gadla Henry asked Jongintaba, head of the Madiba clan, to take Rolihlahla as his ward and educate him. Jongintaba promised to do so. One night Gadla Henry grew worse. He called for his youngest wife, who was helping to care for him, to bring his pipe, but she and Nosekeni Fanny both felt that smoking would be bad for him. Finally, when he insisted, they brought him the pipe. As Rolihlahla watched, his father smoked his last pipe—and breathed his last breath. After the funeral and the period of mourning, Nosekeni Fanny told her son to pack his small tin trunk and get ready for a journey. Rolihlahla trusted his mother completely, and he did not ask where he was going or why. At the same time, he sensed that he was leaving not only the village of Qunu, but also the happiest years of his childhood. The boy and his mother left the village early in the morning. Before the huts of his mother’s kraal vanished behind the hills, Rolihlahla turned for one last look. They walked all day on dirt roads, up and down hill after hill, following the sun toward the west. Late in the afternoon they arrived at Mqhekezweni, from which Rolihlahla’s ancestor Ngubengcuka had ruled the Thembu long ago. This village was still the Great Place, the royal seat, of the Thembu. In the middle of Mqhekezweni, Nosekeni Fanny stopped in front of a compound grander than any place Rolihlahla had ever seen. The regent and his family lived here in two Western-style houses with tin roofs and six large, well-kept rondavels. Lush gardens, orchards, and pastures full of livestock surrounded the dwellings. A council of tribal elders sat in the shade in front of the regent’s home. As Rolihlahla watched, a shiny motorcar drove up, and a short, thickset man with a thin mustache, wearing a suit, got out. The boy could see that every movement, every gesture of this man expressed confidence and authority. The elders jumped up, shouting, “Bayete a-a-a, Jongintaba!” (“Hail, Jongintaba!”) Rolihlahla was overcome with awe: this kingly man was to be his guardian. He felt, he said many years later, “like a sapling pulled root and branch from the earth and flung into the center of a stream whose strong current I could not resist.” Clearly, from now on his life would be entirely different. Beatrice Gormley has written a number of books for young readers, including several titles in the History’s All-Stars series, as well as biographies of Barack Obama, George W. Bush, Laura Bush, and John McCain. She lives in Westport, Massachusetts.	<urn:uuid:9f083eee-f729-4fb0-b5a3-277e6972c2e9>	CC-MAIN-2020-05	https://www.simonandschuster.ca/books/Nelson-Mandela/Beatrice-Gormley/A-Real-Life-Story/9781481420600	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250615407.46/warc/CC-MAIN-20200124040939-20200124065939-00294.warc.gz	en	0.984891	4,211	3.375	3	[ -0.19455435872077942, 1.163400650024414, 0.2362772673368454, -0.20661114156246185, 0.1189488023519516, 0.34098371863365173, 0.5423381328582764, -0.39372941851615906, -0.24650481343269348, 0.4607141613960266, 0.5511206984519958, -0.02292197197675705, 0.3300431966781616, 0.15209412574768066,...	1	Get a behind-the-scenes glimpse of what it takes to change the world in this comprehensive biography that tells the complete life story of internationally renowned peacemaker Nelson Mandela. Civil rights activist. World leader. Philanthropist. Writer. Throughout his life, Nelson Mandela took on many roles, all in the pursuit of peace. Born in 1918 in South Africa, he grew up in a culture of government-enforced racism and became involved in the anti-apartheid movement at a young age. Deeply committed to nonviolent activism, Mandela directed a peaceful campaign against the racist policies of his South African government, and spent twenty-seven years in prison as a result. In the years following his emergence as a free man, he continued his efforts to dismantle the country’s apartheid system and was awarded the Nobel Peace Prize alongside South African President F.W. de Klerk. In 1994 he was inaugurated as South Africa’s first black president and served until his retirement from active politics in 1999 at the age of eighty-one. He continued to promote global peace until his death in 2013, and his legacy lives on. From Nelson Mandela’s childhood to his monumental impact on race relations and nonviolent activism, this comprehensive biography shares the truth about the man behind the iconic smile: his struggles, his triumphs, and the sacrifices he made along the way. Nelson Mandela CHAPTER 1 A VILLAGE HERD-BOY ON AN ISLAND OFF THE coast of South Africa, a tall, thin man with graying hair sat in his prison cell. It was 1975. Nelson Mandela was fifty-seven, and he had lived in this cell, which measured seven feet by eight feet, for eleven years. Now he stared at the small barred window in front of him and called up scenes from his childhood. In his mind’s eye, Mandela saw a landscape of rolling green hills. A small boy in an orange blanket appeared on one hilltop, driving cattle with a switch. Mandela seemed to smell roasting corn and taste milk fresh from the cows. He seemed to watch the flames in the fire pit as he listened to his mother’s voice, telling ancient folktales to him and his sisters. Mandela began to write the story of his life. • • • Nelson Mandela was born in a thatched hut in the village of Mvezo, on the banks of the Mbashe River, on July 18, 1918. His mother was Nosekeni Fanny Nkedama, the third wife of the village chief, Gadla Henry Mphakanyiswa of the Mandela family. They belonged to the Thembu, one of several tribes in the Transkei region of South Africa who spoke the Xhosa language. They named their baby boy Rolihlahla, which literally means “pulling the branch of a tree.” It is also an expression meaning “troublemaker.” The year of Rolihlahla’s birth, 1918, was the year that World War I ended in Europe. Also in 1918 a new South African organization, the African National Congress (ANC), sent a delegation to the Versailles peace conference in France. The ANC was protesting the unfair treatment of black South Africans, because the Union of South Africa had been created in 1910 with no black representatives in the government. The founders of the ANC hoped that by banding together instead of fighting each other, the tribes of South Africa could protect their rights. But in 1918 and for many years afterward, the protests of the ANC were ignored. By the time of Rolihlahla’s birth, the Transkei, a section of the Eastern Cape of South Africa, was no longer ruled by the Xhosa tribes themselves. The British had seized control of the Cape early in the nineteenth century, and in the following decades they continued to struggle with the Dutch settlers, called “Boers,” for the remaining territories of South Africa. Therefore the British were more concerned about working out an agreement with the Boers than about protecting the rights of the native tribes. In 1910 the Boer-controlled lands joined the British-controlled lands to form the Union of South Africa, a dominion in the British Empire. Meanwhile, the Thembu and other Xhosa were allowed to live in the Transkei, but they did not own the land. They paid rent to the British government. The chiefs and elders had a certain amount of power in their own villages, but the final authority in the Transkei was the all-white government of the Union of South Africa. Several months after Rolihlahla’s birth, a villager in Mvezo went to the local white magistrate, protesting a decision the chief had made about a stray ox. The magistrate summoned Gadla Henry to appear before him. Gadla Henry refused, feeling that his authority as chief of the village should be respected. But the magistrate would not allow his authority to be defied. He removed Gadla Henry from the chieftainship, and he took away his herd of cattle and his land. His wealth gone, Gadla Henry could no longer support such a large family. Nosekeni Fanny took her baby, Rolihlahla, and moved from Mvezo to Qunu, a village in a valley thirty miles to the north. Her relatives and friends there helped her set up her kraal, a fenced yard with three rondavels, round huts. The huts were made of mud bricks, and their grass thatch roofs were supported by a pole in the middle. There was no furniture except sleeping mats, no floors except hard-packed dirt. One hut was for cooking, one for sleeping, and one for storage. By custom, Gadla Henry traveled among each of his four wives and their children, now separated by many miles. He spent about one week every month in Qunu. He was stern with his children, as was the custom among the Thembu. Rolihlahla admired his tall, dark, dignified father and wanted to be like him. In fact, he did have his father’s high cheekbones and slanting eyes. Since Gadla Henry’s black hair grew in a white tuft above his forehead, the young boy tried to copy that look by rubbing white ashes into his hair. Although Gadla Henry had been stripped of his chieftainship by the white magistrate, he still held a respected position among the Thembu. He was a descendant of the great Thembu king Ngubengcuka, who had united the various Thembu clans in the early nineteenth century. Gadla Henry was not of the royal branch in line to inherit the throne, but he was a counselor to the king of the Thembu. As a respected member of the court, he often traveled with the king and advised him during tribal councils. Besides their son, Rolihlahla, Gadla Henry and Nosekeni Fanny had three younger daughters: Baliwe, Notancu Mabel, and Makhutswana. Like the other women in Qunu, Nosekeni Fanny grew corn (called “mealies”), beans, sorghum, and pumpkins to feed her family, and she kept her own cows and goats for milk. She cooked in a three-legged iron pot over an open fire. At the end of the day the family would gather for a supper of “mealie pap,” or corn mush, sometimes mixed with milk or beans. Everyone ate from a common dish. After supper, Nosekeni Fanny told the children Xhosa legends and fables. The people of Qunu lived by the same customs and traditions that had guided village life among the Thembu for many centuries. When a baby was born, the father would slaughter a goat for a feast and hang up its horns in the house. The women and children wore the traditional yellow-orange blanket, wrapped over the shoulder and pinned at the waist. Children were expected to learn by watching and listening, not by asking questions. In villages like Qunu, people took it for granted that family members could always depend on one another. Rolihlahla grew up thinking of his aunts as mothers, and his cousins as brothers and sisters. The many children of his extended family flowed in and out of the women’s kraals, cared for by whichever woman or older girl happened to be nearby. The children slept together on mats, sharing blankets. Another principle of Xhosa life was that people must honor their ancestors. They must learn the tribal history, telling and retelling the old stories for each new generation. Gadla Henry knew Xhosa history especially well. He was a gifted speaker, entertaining listeners with tales of brave Xhosa warriors and fierce battles. Honoring the ancestors also meant knowing your lineage, tracing it back through many generations. Rolihlahla learned that he belonged to the Madiba clan, named after a Thembu chief of the eighteenth century. He was a descendant of Ngubengcuka, the last Thembu king to rule free of British supervision, who died in 1832. The family name, Mandela, was inherited from Rolihlahla’s grandfather. Even though Gadla Henry and Nosekeni Fanny and their children were now poor, they took a great deal of pride in their heritage. As a child, Rolihlahla did not wonder why, if his lineage was so noble, his family was so poor. It was simply a fact of life that his family, like almost everyone else in Qunu, had to grow or raise or gather all the food they ate. Even young children needed to do their share of the work. The girls helped their mothers in the kraal, fetching water from the streams for cooking and washing and grinding the dry corn between stones to make meal. The boys were responsible for tending the herds. They drove the cows, sheep, and goats to pasture every morning, watched over them all day, and drove them home and milked them every evening. By the time Rolihlahla was five, he was out in the pastures with the other boys, doing his part. Day after day on the grassy hillsides, Rolihlahla learned from watching and imitating the older boys. When the boys were hungry, they drank milk straight from the goats and cows. They foraged for wild fruits and honey, and they fished in the many streams flowing through the valley. All their equipment, such as string and a bent wire for fishing, they made themselves. In between their chores and duties, the children had time to play. A favorite game among the boys of the village was stick fighting. Stick fighting is something like fencing, except that each boy holds two sticks, one to strike with and one to fend off blows. Rolihlahla relished facing an opponent to test his skill at feinting, parrying, and quick footwork. The other boys respected him because Rolihlahla fought to win, but he was careful not to humiliate his opponent. Rolihlahla and the other boys also rode calves or donkeys, getting tossed off until they learned to stay on. They slid down the large, smooth rocks in the fields, using a smaller flat rock like a sled. Sometimes they played with the girls, and at these times Rolihlahla’s favorite game was a flirtatious one called khetha, or “choose-the-one-you-like.” It was a carefree life for young Rolihlahla. At that time, his highest ambition was to become the best stick fighter in the village. As for white people, Rolihlahla didn’t give them much thought. Qunu was far from the towns and cities of those unfamiliar beings. Only a few whites lived in the area. There was the keeper of the nearby store, where families with a little money bought coffee, tea, and sugar. The local magistrate was white, of course. And once in a while, a white traveler would pass through the village. Much later, Rolihlahla would realize what a drastic effect the distant white government had on the Africans of Qunu. In 1913, a few years before Rolihlahla’s birth, the Natives Land Act had decreed that only 13 percent of the land in the Union of South Africa would be available for black Africans to live on. Hundreds of thousands of black farmers were forced to leave their lands and move to the Transkei. The Transkei was the largest of the areas reserved for “natives,” but it could not support its greatly increased population with farming and herding. The pastures were overgrazed, and the soil became poorer season by season. During Nosekeni Fanny’s first years in Qunu, her fields yielded enough corn to supply her family. Later on, the harvest dwindled, and the family had to scrape up the money to buy extra mealie meal. The other villagers suffered the same hardship. As a result, most of the men of the villages had to look for jobs outside the Transkei. While the women and girls tended the cornfields and the vegetable gardens, and the boys herded the livestock, the men labored on distant farms, or in the mines near Johannesburg. Their work for their white baas, or employer, took them so far away that they could come home only once or twice a year. During Rolihlahla’s childhood, the government of South Africa did not provide any education for black Africans. Most of the villagers in Qunu, including Rolihlahla’s parents, had no formal schooling and could not read or write. But Gadla Henry had friends, the Mbekela brothers, who had been educated by Methodist missionaries. The Mbekelas were members of another tribe, the Mfengu, who had been driven from their homeland by the Zulu wars of the nineteenth century. Mfengu people were scorned by most Thembus, so it was a sign of Gadla Henry’s open mind that he was close to these men. The Mbekelas persuaded Nosekeni Fanny to be baptized a Methodist, and to wear Western dress rather than the Xhosa blanket. She also had Rolihlahla baptized, although he didn’t attend church. As for Gadla Henry, he kept to his traditional faith. He believed in Qamata, the Great Spirit of his ancestors, and he followed the ancient Xhosa rituals and traditions. In fact, he often acted as priest in the customary rites for marriages, funerals, harvests, and other important events in village life. However, Gadla Henry also had great respect for Western education. When the Mbekela brothers urged Nosekeni Fanny to send Rolihlahla to the nearby Methodist school, Gadla Henry agreed. So at the age of seven, Rolihlahla became the first person in his family to receive a Western education. On his first day, walking over the hill from the village to the one-room schoolhouse, Rolihlahla was proud of the way he was dressed. The family had no money for new clothes, but Gadla Henry felt that his son should wear trousers, rather than the traditional Xhosa blanket. He gave Rolihlahla an old pair of his trousers, cut off at the knees and gathered around the boy’s waist with a piece of string. The Methodist school offered a British-style education, and it was the custom of the mission-school teachers to give their African students English names. Rolihlahla’s teacher, Miss Mdingane, told him his name at school would be “Nelson.” She didn’t explain why she picked that name, but later Rolihlahla guessed that she might have been thinking of the British naval hero Admiral Horatio Nelson. Rolihlahla did well in the little school, learning to read and write in his own language, Xhosa. Gadla Henry showed his respect for education in his choice for a regent to rule the Thembu tribe. In his role as counselor, he had used his influence to have Jongintaba Dalindyebo appointed acting king, or regent, until the heir to the throne was of age. He had recommended Jongintaba, although he was not the oldest candidate, because he was the best educated. When Rolihlahla was almost twelve years old, his father arrived in Qunu for the last time, ill with a lung disease. He lay racked with coughs in Nosekeni Fanny’s hut for several days. During that time he had a visit from Regent Jongintaba. Gadla Henry asked Jongintaba, head of the Madiba clan, to take Rolihlahla as his ward and educate him. Jongintaba promised to do so. One night Gadla Henry grew worse. He called for his youngest wife, who was helping to care for him, to bring his pipe, but she and Nosekeni Fanny both felt that smoking would be bad for him. Finally, when he insisted, they brought him the pipe. As Rolihlahla watched, his father smoked his last pipe—and breathed his last breath. After the funeral and the period of mourning, Nosekeni Fanny told her son to pack his small tin trunk and get ready for a journey. Rolihlahla trusted his mother completely, and he did not ask where he was going or why. At the same time, he sensed that he was leaving not only the village of Qunu, but also the happiest years of his childhood. The boy and his mother left the village early in the morning. Before the huts of his mother’s kraal vanished behind the hills, Rolihlahla turned for one last look. They walked all day on dirt roads, up and down hill after hill, following the sun toward the west. Late in the afternoon they arrived at Mqhekezweni, from which Rolihlahla’s ancestor Ngubengcuka had ruled the Thembu long ago. This village was still the Great Place, the royal seat, of the Thembu. In the middle of Mqhekezweni, Nosekeni Fanny stopped in front of a compound grander than any place Rolihlahla had ever seen. The regent and his family lived here in two Western-style houses with tin roofs and six large, well-kept rondavels. Lush gardens, orchards, and pastures full of livestock surrounded the dwellings. A council of tribal elders sat in the shade in front of the regent’s home. As Rolihlahla watched, a shiny motorcar drove up, and a short, thickset man with a thin mustache, wearing a suit, got out. The boy could see that every movement, every gesture of this man expressed confidence and authority. The elders jumped up, shouting, “Bayete a-a-a, Jongintaba!” (“Hail, Jongintaba!”) Rolihlahla was overcome with awe: this kingly man was to be his guardian. He felt, he said many years later, “like a sapling pulled root and branch from the earth and flung into the center of a stream whose strong current I could not resist.” Clearly, from now on his life would be entirely different. Beatrice Gormley has written a number of books for young readers, including several titles in the History’s All-Stars series, as well as biographies of Barack Obama, George W. Bush, Laura Bush, and John McCain. She lives in Westport, Massachusetts.	4,048	ENGLISH	1
The wise men, or Magi, had travelled from a distant country in the East. They were astrologers, but somehow their study of the stars led them to seek the infant King of the Jews. They found the King they were looking for, not in Herod’s palace in Jerusalem, but in the poor family of Mary and Joseph. On the feast of the Epiphany – a word which means ‘revealing’ or ‘manifestation’ – the Saviour begins to become known to all the nations as a light of hope, shining in the darkness of our world. The Magi were pagans, but they were sincere seekers after truth. They brought costly gifts: gold for a king, incense for the Son of God, myrrh symbolising Jesus’ suffering and death. The Magi were delighted to recognise and worship Christ, while Herod and his courtiers were ‘perturbed’ at the thought of another King arising in Israel. As we know, Herod did not hesitate to commit murder to protect his position. In contrast, the Magi show us an example of true discipleship: ready to recognise Christ, wherever we find him, and ready to bring the most precious gifts that we have to honour him.	<urn:uuid:56eeddb1-632e-44e5-aebb-96c602e63224>	CC-MAIN-2020-05	http://www.stcuthberts-durham.org.uk/archives/11048	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251773463.72/warc/CC-MAIN-20200128030221-20200128060221-00376.warc.gz	en	0.982684	259	3.359375	3	[ -0.17097045481204987, 0.4261379539966583, -0.13003671169281006, -0.16604302823543549, 0.0699395015835762, 0.06445339322090149, 0.8946284651756287, 0.00549789983779192, 0.038554150611162186, -0.061284493654966354, -0.048077601939439774, -0.23969249427318573, 0.21160276234149933, 0.100326292...	10	The wise men, or Magi, had travelled from a distant country in the East. They were astrologers, but somehow their study of the stars led them to seek the infant King of the Jews. They found the King they were looking for, not in Herod’s palace in Jerusalem, but in the poor family of Mary and Joseph. On the feast of the Epiphany – a word which means ‘revealing’ or ‘manifestation’ – the Saviour begins to become known to all the nations as a light of hope, shining in the darkness of our world. The Magi were pagans, but they were sincere seekers after truth. They brought costly gifts: gold for a king, incense for the Son of God, myrrh symbolising Jesus’ suffering and death. The Magi were delighted to recognise and worship Christ, while Herod and his courtiers were ‘perturbed’ at the thought of another King arising in Israel. As we know, Herod did not hesitate to commit murder to protect his position. In contrast, the Magi show us an example of true discipleship: ready to recognise Christ, wherever we find him, and ready to bring the most precious gifts that we have to honour him.	252	ENGLISH	1
The Reformation proved that religion could divide not only nations but also families. The Łaski family offers a notable example with the story of its two most prominent members, who shared the same name. The elder Jan Łaski was born in 1456 and served as archbishop of Gniezno, primate of Poland, and chancellor. He was the second most important person in the country after the king. His nephew, Jan Łaski, was born in 1499 and later became known throughout Europe as a Protestant reformer and organizer of religious communities. It’s intriguing to consider how the young Łaski, who throughout his youth was under the protection and influence of his ambitious uncle, was swept away by Europe’s new religious current. But the young man’s patient mind, love of books and strong sense of order and justice were tortured by the state of the Catholic clergy at the time. These factors would eventually drive young Jan Łaski to begin his travels around Europe as a priest and organizer of religious communities. The Łaski family belonged to the aristocratic class and had its roots in the area around Kalisz. The first historically confirmed representative of the family was Wojciech Łaski, who lived at the turn of the 14th and 15th Centuries and came into possession of the village of Łasko, later renamed Łask. However, the real significance of the Łaski family began with the birth of Primate Jan, who, using the income provided by church benefices, enriched his family and also later assumed responsibility for the education and career of his stepbrother Jaroslaw. Each of the sons – Jan, Stanisław and Hieronim – also received a great deal of attention, though not always thanks to actions that brought positive results. The intellectual development of the younger Jan Łaski took a route similar to the one followed by all Polish and Lithuanian nobility – and it led to Italy. The future reformer eventually found himself in Rome, thanks to his uncle, who, as archbishop of Gniezno and primate of Poland, was sent there in the early spring of 1513 by King Sigismund the Old to attend the Fifth Lateran Council. Thanks to the financial protection of the primate, who, after returning to Poland, pledged several villages to support his nephews, young Łaski and his brother Hieronim were free to devote themselves to their studies. It is more than likely that the road they traveled led from Rome through Bologna (1515-1518) and on to Padua (1518-1519). All three brothers already had career plans. Hieronim wanted to be a politician and diplomat. Stanisław dreamed of a military career. Having met the future French King Francis I during his studies in Bologna, Stanisław was able to start his military career quite quickly. Due to Jan’s poor health, he was destined to become a clergyman, so he applied himself to studying canon law. It is difficult to say whether this was his real calling or whether he simply followed the tradition according to which young men of noble origin and fragile health entered the priesthood. What did Jan Łaski gain from his studies? He was a talented and very diligent student, although he lacked the true spark of genius. This diligence is apparent in his future career as a wonderful organizer of religious life, yet his lack of genius saw him fail to break any new ground in the field of theology, nor did he write any great treatise. However, thanks to his studies he mastered the basics of a humanistic education at the time. He studied Latin classics, canon law, the Italian and German languages, mastered the basics of Greek, and studied Plato and Aristotle to a modest extent. What was most important for Łaski in Bologna, was his passion for reading books, an enthusiasm which never left him. Thus educated, Łaski returned to Poland, where he was ordained a priest in the spring of 1519. Earlier, thanks to the protection of his uncle, who had paid a generous fee in the Roman Curia, Jan had received several significant church benefices from Pope Leo X, including the title of canon of Krakow, which was granted to him on 7 May 1518. In Poland, three things awaited Jan. Firstly, he was granted further benefices thanks to the primate’s protection. Among them was the honorable post of royal secretary, which he received in 1521. Second, he undertook the normal daily work of a priest, which did not satisfy the young humanist as he longed for books and foreign contacts. Third, he gained an understanding of the state of the church in Poland, which worried him deeply. As expressed by Oskar Bartel, author of a biography of Jan Łaski: ‘Was Łaski pleased with his professional work and with the many distinctions that were granted to him […]? It is difficult to answer these questions, but we can assume “no” because he saw around him the ignorance, greed, and envy that was the work of idlers, troublemakers, and lechers, even though many of them were wearing clerical clothing.’ For an honest and ambitious priest such as Jan, who had also acquired an education and learnt his manners in foreign lands, seeing the church hierarchy dominated by careerists had to be unbearable. He would finally become thoroughly discouraged by 1539 when he left the country for 17 years; at that point, he was probably already a Protestant in his heart. The religious transformation of Jan Łaski took place slowly. While working in Poland, he looked for opportunities to study and engage in interesting conversations abroad. In particular, he was interested in the new religious currents which he apparently hoped would reform the Church. It must be remembered, that until the end of the Council of Trent, all the participants of religious debates, regardless of their creed, and no matter how distant they were from Catholic orthodoxy, still considered themselves members of one, holy Catholic Church. Although the climate of the disputes was very hot, the interfaith boundaries that we know today, and do not cross, had not yet developed. In this atmosphere of widespread religious ferment and with a deep personal desire to find a way to elevate the quality of religious life in Poland, Jan accompanied his brother Jerome to France in March 1524, where the latter was sent as a royal deputy. On their way, they visited Basel, where Łaski met Erasmus of Rotterdam. Łaski’s acquaintance with this then most famous intellectual, whom he met again in 1525, had a great influence on the beliefs of this future reformer. Erasmus was a Catholic, and formally remained one until the end of his life, but it would be difficult to say that he was orthodox. In his thinking about religion, the moral aspect was superior to the doctrinal one. Hence, Erasmus’s attitude, called irenism (from Greek “eirene” – “peace”), was marked on the one hand by a deep desire to eradicate moral corruption in the Church, and on the other – was very tolerant in its approach to differing theological views. However, despite Rotterdam’s tolerance, it should also be noted that this Dutch humanist was reluctant to embrace extremist religious movements. He was of the opinion that the Church should be reformed from within and not destroyed. Jan Łaski took his peaceful attitude from Erasmus. Although he was clearly passionate in his writing, during his pastoral work in East Frisia in the 1540s, he gained a deep empathy for the ways and customs of common people. Despite striving for radical changes in the organisation of subordinate communities, he was always ready to seek a compromise whenever necessary. Jan Łaski also adopted one more thing from Erasmus: the Erasmus library, known all over Europe, which he paid for with cash, in two installments. The collection was brought to Poland by Andrzej Frycz Modrzewski, a protege of Łaski and later the author of the book O Poprawie Rzeczypospolitej (On Improving the Polish Republic). Jan Łaski stayed abroad for two years until his uncle’s request forced him to return home. The primate’s critics had accused him of letting his nephew wander abroad in the midst of a reformist storm. Jan, of course, began his journey home, but took a detour through Switzerland and Italy. In Basel, he learned a bit of Hebrew and undertook some short biblical studies, thanks to which he gained a deeper understanding of the Old Testament. Most importantly, however, he returned with the convictions that he had gained from Erasmus, who claimed that nothing is yet to be determined and that one must abide. The next thirteen years in the life of Jan Łaski seemed to be comprised of a series of disasters and disappointments. In 1531, Primate Łaski, who had been a true supporter of all three brothers, died. A few years earlier, in 1526, King Louis II had died in the Battle of Mohács. This event paved the way for the battle over the Hungarian throne between John (originally known as János Zápolya) and Ferdinand I of Habsburg. Hieronim Łaski was employed in the service of the former, as he saw it as a chance for developing his diplomatic career. Unfortunately, for Hieronim and the entire Łaski family, getting involved in Hungarian affairs resulted in financial catastrophe and severe damage to their prestige. Indeed, they were affected to such an extent that in 1534, after being accused of secret agreements with Ferdinand I, Hieronim was thrown in prison by King John, and was released only after the intervention of Hetman Jan Tarnowski. For Father Jan, the fallout from his brother’s diplomatic career was severe, both financially and emotionally. However, the difficulties he experienced in his own career were no less severe. During these thirteen years, Jan Łaski often had the opportunity to be ordained a bishop, yet each time someone else was granted the honor. He was affected by this in two ways. First of all, Łaski had inherited the ambition and political aspersions of his family. Secondly, this once again revealed to Łaski the full scale of the politicking that was corrupting the Church. The highest offices were being granted, not to the talented and honest, but to those with the power to grant appointments. This was all too much for him and, in 1539, Jan Łaski left Poland. At that time he parted not only with Poland but also with the Church. In 1540, he married a middle class woman named Barbara (or Margarita) in Leuven. This decision meant the forfeiture of all of his benefices and wiped out all sources of his income. In 1543, under the patronage of Countess Anna of Oldenberg, Jan Łaski obtained the post of superintendent (1543) of the local religious communities. Finally, the scale of Łaski’s organisational talents could be fully revealed. The standard of religious life in Friesland was deplorable. Although the Reformation had made rapid progress there and everyone was keenly interested in religion, the whole country was strongly divided between supporters of Huldrych Zwingli, the Anabaptists and the Lutherans. In addition, the lack of a basic education hindered attempts to raise the morality and religiosity of the population overall. In response to these challenges, Łaski managed to reorganise the structure of church life. For this purpose, he organized communities in a Presbyterian style. The heads of parishes were elected by the people, which was an old Frisian tradition. Dogmatic, administrative and liturgical issues were discussed at clergy conventions that took place weekly between Easter and St. Michael’s day (29 September). The conventions gained such great authority that letters would arrive from abroad, describing certain problems and disputes and asking for help in resolving them. Another attempt to improve the situation. was the introduction, in principle, of obligatory education for young people. One of the basic textbooks was a catechism composed by Łaski, which was widely circulated abroad in both copies and in abstracts. A similar organizational success was established by Łaski in England, where he was invited by the Archbishop of Canterbury Thomas Cranmer. It was the first of two visits by the Polish reformer to England. The gap between them was caused by Queen Mary’s attempt to re-Catholicize England. Łaski’s biographer says of these journeys: “Łaski, during his first short stay in England, played an important role in the reform of the English Church, and gained the respect of many English Church activists.” The subsequent development of the English Reformation, which was heavily influenced by Calvinism, was largely the work of Łaski, who also recommended the Presbyterian community model from Friesland and Geneva to Cranmer and other English Protestants. He was not able to return to Poland for many years, although he longed to. King Sigismund the Old was a gentle ruler, however, the monarch’s conservative beliefs meant that he defended the powers of spiritual jurisdiction. It would not have been a problem if Łaski had been a secular nobleman. However, the former archdeacon of Gniezno (a position received just before leaving the country) had little chance of the same understanding. Ultimately, however, thanks to the kindness of King Sigismund II Augustus, Łaski returned to Poland in 1556. Undoubtedly, he was led by a love of his country and the hope that, along with the progress of the Reformation in Poland, his organizational skills would also be of use there. He wasn’t wrong. Pińczów became his focus, as he reorganized the church and raised the local school to the level of an academy. He also joined in the translation of the Brest Bible. Unfortunately, he didn’t live to see its publication. Jan Łaski died on 8 January 1560 in Pińczów. The actions and attitude of Łaski the Younger do not reveal a great theologian. His theoretical theses did not go beyond the general formulas of the Reformation movement; the basis of faith was only to be found in the Holy Scriptures, whose authority prevailed over all the writings of the Church Fathers or the decisions of the Councils. Łaski recognized only two sacraments: the Eucharist and baptism. As for the nature of the first, he spoke very vaguely, defining it as a ritual in which Christ is spiritually present and which bonds a community of the faithful. Whether it concerns transubstantiation, consubstantiation or other claims about the presence of Christ in the Eucharist during the liturgy – Łaski did not say. One could make the claim that Erasmus’s practical sense and strong anti-Catholicism formed the foundation on which the attitudes of this reformer were based. The greatness which is lacking in Łaski’s theological speculations can, however, be easily seen in his pastoral talents. Among his greatest achievements were the communities he built in Friesland and England, as well as indirectly in Switzerland and Germany. He not only organized but also inspired by setting an example of how to establish religious communities. Also, as an educated humanist he did not limit himself to the basic duties of a pastor. Wherever he appeared, new schools and new books appeared with him, and wherever religious life was torn apart, he managed to reconcile the community and create a more open dialogue. O. Bartel, Jan Łaski. Część I: 1499-1556, Warszawa 1955, p. 79. O. Bartel, Jan Łaski, p. 162 Author: Michał Rzeczycki Translation: Alicja Rose & Jessica Sirotin	<urn:uuid:25bb4ca2-27a1-4da5-88a1-a7495bb1ea24>	CC-MAIN-2020-05	http://polishhistory.pl/community-builder-jan-laski-1499-1560/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251694071.63/warc/CC-MAIN-20200126230255-20200127020255-00235.warc.gz	en	0.988391	3,407	3.3125	3	[ 0.07821900397539139, 0.7117135524749756, -0.14235062897205353, -0.14479757845401764, -0.12110128253698349, -0.11950111389160156, 0.16603344678878784, 0.0052297767251729965, 0.01243392564356327, 0.06632564961910248, -0.3458840847015381, 0.13586468994617462, 0.13759420812129974, 0.1302128136...	4	The Reformation proved that religion could divide not only nations but also families. The Łaski family offers a notable example with the story of its two most prominent members, who shared the same name. The elder Jan Łaski was born in 1456 and served as archbishop of Gniezno, primate of Poland, and chancellor. He was the second most important person in the country after the king. His nephew, Jan Łaski, was born in 1499 and later became known throughout Europe as a Protestant reformer and organizer of religious communities. It’s intriguing to consider how the young Łaski, who throughout his youth was under the protection and influence of his ambitious uncle, was swept away by Europe’s new religious current. But the young man’s patient mind, love of books and strong sense of order and justice were tortured by the state of the Catholic clergy at the time. These factors would eventually drive young Jan Łaski to begin his travels around Europe as a priest and organizer of religious communities. The Łaski family belonged to the aristocratic class and had its roots in the area around Kalisz. The first historically confirmed representative of the family was Wojciech Łaski, who lived at the turn of the 14th and 15th Centuries and came into possession of the village of Łasko, later renamed Łask. However, the real significance of the Łaski family began with the birth of Primate Jan, who, using the income provided by church benefices, enriched his family and also later assumed responsibility for the education and career of his stepbrother Jaroslaw. Each of the sons – Jan, Stanisław and Hieronim – also received a great deal of attention, though not always thanks to actions that brought positive results. The intellectual development of the younger Jan Łaski took a route similar to the one followed by all Polish and Lithuanian nobility – and it led to Italy. The future reformer eventually found himself in Rome, thanks to his uncle, who, as archbishop of Gniezno and primate of Poland, was sent there in the early spring of 1513 by King Sigismund the Old to attend the Fifth Lateran Council. Thanks to the financial protection of the primate, who, after returning to Poland, pledged several villages to support his nephews, young Łaski and his brother Hieronim were free to devote themselves to their studies. It is more than likely that the road they traveled led from Rome through Bologna (1515-1518) and on to Padua (1518-1519). All three brothers already had career plans. Hieronim wanted to be a politician and diplomat. Stanisław dreamed of a military career. Having met the future French King Francis I during his studies in Bologna, Stanisław was able to start his military career quite quickly. Due to Jan’s poor health, he was destined to become a clergyman, so he applied himself to studying canon law. It is difficult to say whether this was his real calling or whether he simply followed the tradition according to which young men of noble origin and fragile health entered the priesthood. What did Jan Łaski gain from his studies? He was a talented and very diligent student, although he lacked the true spark of genius. This diligence is apparent in his future career as a wonderful organizer of religious life, yet his lack of genius saw him fail to break any new ground in the field of theology, nor did he write any great treatise. However, thanks to his studies he mastered the basics of a humanistic education at the time. He studied Latin classics, canon law, the Italian and German languages, mastered the basics of Greek, and studied Plato and Aristotle to a modest extent. What was most important for Łaski in Bologna, was his passion for reading books, an enthusiasm which never left him. Thus educated, Łaski returned to Poland, where he was ordained a priest in the spring of 1519. Earlier, thanks to the protection of his uncle, who had paid a generous fee in the Roman Curia, Jan had received several significant church benefices from Pope Leo X, including the title of canon of Krakow, which was granted to him on 7 May 1518. In Poland, three things awaited Jan. Firstly, he was granted further benefices thanks to the primate’s protection. Among them was the honorable post of royal secretary, which he received in 1521. Second, he undertook the normal daily work of a priest, which did not satisfy the young humanist as he longed for books and foreign contacts. Third, he gained an understanding of the state of the church in Poland, which worried him deeply. As expressed by Oskar Bartel, author of a biography of Jan Łaski: ‘Was Łaski pleased with his professional work and with the many distinctions that were granted to him […]? It is difficult to answer these questions, but we can assume “no” because he saw around him the ignorance, greed, and envy that was the work of idlers, troublemakers, and lechers, even though many of them were wearing clerical clothing.’ For an honest and ambitious priest such as Jan, who had also acquired an education and learnt his manners in foreign lands, seeing the church hierarchy dominated by careerists had to be unbearable. He would finally become thoroughly discouraged by 1539 when he left the country for 17 years; at that point, he was probably already a Protestant in his heart. The religious transformation of Jan Łaski took place slowly. While working in Poland, he looked for opportunities to study and engage in interesting conversations abroad. In particular, he was interested in the new religious currents which he apparently hoped would reform the Church. It must be remembered, that until the end of the Council of Trent, all the participants of religious debates, regardless of their creed, and no matter how distant they were from Catholic orthodoxy, still considered themselves members of one, holy Catholic Church. Although the climate of the disputes was very hot, the interfaith boundaries that we know today, and do not cross, had not yet developed. In this atmosphere of widespread religious ferment and with a deep personal desire to find a way to elevate the quality of religious life in Poland, Jan accompanied his brother Jerome to France in March 1524, where the latter was sent as a royal deputy. On their way, they visited Basel, where Łaski met Erasmus of Rotterdam. Łaski’s acquaintance with this then most famous intellectual, whom he met again in 1525, had a great influence on the beliefs of this future reformer. Erasmus was a Catholic, and formally remained one until the end of his life, but it would be difficult to say that he was orthodox. In his thinking about religion, the moral aspect was superior to the doctrinal one. Hence, Erasmus’s attitude, called irenism (from Greek “eirene” – “peace”), was marked on the one hand by a deep desire to eradicate moral corruption in the Church, and on the other – was very tolerant in its approach to differing theological views. However, despite Rotterdam’s tolerance, it should also be noted that this Dutch humanist was reluctant to embrace extremist religious movements. He was of the opinion that the Church should be reformed from within and not destroyed. Jan Łaski took his peaceful attitude from Erasmus. Although he was clearly passionate in his writing, during his pastoral work in East Frisia in the 1540s, he gained a deep empathy for the ways and customs of common people. Despite striving for radical changes in the organisation of subordinate communities, he was always ready to seek a compromise whenever necessary. Jan Łaski also adopted one more thing from Erasmus: the Erasmus library, known all over Europe, which he paid for with cash, in two installments. The collection was brought to Poland by Andrzej Frycz Modrzewski, a protege of Łaski and later the author of the book O Poprawie Rzeczypospolitej (On Improving the Polish Republic). Jan Łaski stayed abroad for two years until his uncle’s request forced him to return home. The primate’s critics had accused him of letting his nephew wander abroad in the midst of a reformist storm. Jan, of course, began his journey home, but took a detour through Switzerland and Italy. In Basel, he learned a bit of Hebrew and undertook some short biblical studies, thanks to which he gained a deeper understanding of the Old Testament. Most importantly, however, he returned with the convictions that he had gained from Erasmus, who claimed that nothing is yet to be determined and that one must abide. The next thirteen years in the life of Jan Łaski seemed to be comprised of a series of disasters and disappointments. In 1531, Primate Łaski, who had been a true supporter of all three brothers, died. A few years earlier, in 1526, King Louis II had died in the Battle of Mohács. This event paved the way for the battle over the Hungarian throne between John (originally known as János Zápolya) and Ferdinand I of Habsburg. Hieronim Łaski was employed in the service of the former, as he saw it as a chance for developing his diplomatic career. Unfortunately, for Hieronim and the entire Łaski family, getting involved in Hungarian affairs resulted in financial catastrophe and severe damage to their prestige. Indeed, they were affected to such an extent that in 1534, after being accused of secret agreements with Ferdinand I, Hieronim was thrown in prison by King John, and was released only after the intervention of Hetman Jan Tarnowski. For Father Jan, the fallout from his brother’s diplomatic career was severe, both financially and emotionally. However, the difficulties he experienced in his own career were no less severe. During these thirteen years, Jan Łaski often had the opportunity to be ordained a bishop, yet each time someone else was granted the honor. He was affected by this in two ways. First of all, Łaski had inherited the ambition and political aspersions of his family. Secondly, this once again revealed to Łaski the full scale of the politicking that was corrupting the Church. The highest offices were being granted, not to the talented and honest, but to those with the power to grant appointments. This was all too much for him and, in 1539, Jan Łaski left Poland. At that time he parted not only with Poland but also with the Church. In 1540, he married a middle class woman named Barbara (or Margarita) in Leuven. This decision meant the forfeiture of all of his benefices and wiped out all sources of his income. In 1543, under the patronage of Countess Anna of Oldenberg, Jan Łaski obtained the post of superintendent (1543) of the local religious communities. Finally, the scale of Łaski’s organisational talents could be fully revealed. The standard of religious life in Friesland was deplorable. Although the Reformation had made rapid progress there and everyone was keenly interested in religion, the whole country was strongly divided between supporters of Huldrych Zwingli, the Anabaptists and the Lutherans. In addition, the lack of a basic education hindered attempts to raise the morality and religiosity of the population overall. In response to these challenges, Łaski managed to reorganise the structure of church life. For this purpose, he organized communities in a Presbyterian style. The heads of parishes were elected by the people, which was an old Frisian tradition. Dogmatic, administrative and liturgical issues were discussed at clergy conventions that took place weekly between Easter and St. Michael’s day (29 September). The conventions gained such great authority that letters would arrive from abroad, describing certain problems and disputes and asking for help in resolving them. Another attempt to improve the situation. was the introduction, in principle, of obligatory education for young people. One of the basic textbooks was a catechism composed by Łaski, which was widely circulated abroad in both copies and in abstracts. A similar organizational success was established by Łaski in England, where he was invited by the Archbishop of Canterbury Thomas Cranmer. It was the first of two visits by the Polish reformer to England. The gap between them was caused by Queen Mary’s attempt to re-Catholicize England. Łaski’s biographer says of these journeys: “Łaski, during his first short stay in England, played an important role in the reform of the English Church, and gained the respect of many English Church activists.” The subsequent development of the English Reformation, which was heavily influenced by Calvinism, was largely the work of Łaski, who also recommended the Presbyterian community model from Friesland and Geneva to Cranmer and other English Protestants. He was not able to return to Poland for many years, although he longed to. King Sigismund the Old was a gentle ruler, however, the monarch’s conservative beliefs meant that he defended the powers of spiritual jurisdiction. It would not have been a problem if Łaski had been a secular nobleman. However, the former archdeacon of Gniezno (a position received just before leaving the country) had little chance of the same understanding. Ultimately, however, thanks to the kindness of King Sigismund II Augustus, Łaski returned to Poland in 1556. Undoubtedly, he was led by a love of his country and the hope that, along with the progress of the Reformation in Poland, his organizational skills would also be of use there. He wasn’t wrong. Pińczów became his focus, as he reorganized the church and raised the local school to the level of an academy. He also joined in the translation of the Brest Bible. Unfortunately, he didn’t live to see its publication. Jan Łaski died on 8 January 1560 in Pińczów. The actions and attitude of Łaski the Younger do not reveal a great theologian. His theoretical theses did not go beyond the general formulas of the Reformation movement; the basis of faith was only to be found in the Holy Scriptures, whose authority prevailed over all the writings of the Church Fathers or the decisions of the Councils. Łaski recognized only two sacraments: the Eucharist and baptism. As for the nature of the first, he spoke very vaguely, defining it as a ritual in which Christ is spiritually present and which bonds a community of the faithful. Whether it concerns transubstantiation, consubstantiation or other claims about the presence of Christ in the Eucharist during the liturgy – Łaski did not say. One could make the claim that Erasmus’s practical sense and strong anti-Catholicism formed the foundation on which the attitudes of this reformer were based. The greatness which is lacking in Łaski’s theological speculations can, however, be easily seen in his pastoral talents. Among his greatest achievements were the communities he built in Friesland and England, as well as indirectly in Switzerland and Germany. He not only organized but also inspired by setting an example of how to establish religious communities. Also, as an educated humanist he did not limit himself to the basic duties of a pastor. Wherever he appeared, new schools and new books appeared with him, and wherever religious life was torn apart, he managed to reconcile the community and create a more open dialogue. O. Bartel, Jan Łaski. Część I: 1499-1556, Warszawa 1955, p. 79. O. Bartel, Jan Łaski, p. 162 Author: Michał Rzeczycki Translation: Alicja Rose & Jessica Sirotin	3,350	ENGLISH	1
The programs of the New Deal had the three goals of relief for people who were suffering. Examples of programs that are part of the relief is that in 1933, the Tennessee Valley Authority (TVA) federally funded and provided jobs, cheap electricity, and flood control to poor rural areas and the Public Works Administration (PWA) which provides jobs through construction projects, such as bridges, housing, hospitals, schools, and aircraft carriers. The second goal was recovery for the economy for it to grow again. Programs that are part of the recovery program is the National Industrial Recovery Act (NRA) helped businesses to recover and the Home Owners Loan Corporation (HOLC) was created to help homeowners save their homes from foreclosures. The third goal was reform measures to avoid future depressions. In 1935 the Social Security Act is a combination of public assistance and insurance and the National Labor Relations Act (Wagner Act) guaranteed labor the right to for unions and practice collective bargaining. Many of these programs still exist today to help many people in society. The New Deal had long lasting effects on the United States economy. The policies effects the social and ethnic groups. Native Americans were granted citizenship and tribal self-government as well as their language, customs, and religious. African Americans benefited less from the deal but later received some help and many moved from the Republican to Democratic Party. Women also did not benefit from the New Deal but more women ran for and won political office. In society and culture the Depression, the New Deal and new technology reshaped how people lived and thought. The increasing popularity in movies and radio programs, along with government supported art and writing, made the decade a productive era in American culture. President Roosevelt took many actions to combat the depression. The New Deal legacy has a huge impact in today’s society. The New Deal institutes new programs to extend federal aid and stimulate that nation’s economy. It has brought hope and gratitude from some people for the benefits they receive. It also brought anger and criticism from those who believe that it has taken more of their money in taxes and take their freedom through increased government regulations.	<urn:uuid:143b4d28-f2bb-4094-a51c-0ba24a406a70>	CC-MAIN-2020-05	https://www.studymode.com/essays/Roaring-Twenties-And-The-Great-Depression-1373583.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250592394.9/warc/CC-MAIN-20200118081234-20200118105234-00297.warc.gz	en	0.981867	433	3.984375	4	[ -0.7805365324020386, 0.23515349626541138, 0.09159389138221741, 0.17266099154949188, 0.06385327130556107, 0.28799793124198914, -0.21278388798236847, 0.27975863218307495, -0.276485413312912, -0.055443547666072845, 0.4832748770713806, 0.26860249042510986, -0.13147392868995667, -0.009014555253...	1	The programs of the New Deal had the three goals of relief for people who were suffering. Examples of programs that are part of the relief is that in 1933, the Tennessee Valley Authority (TVA) federally funded and provided jobs, cheap electricity, and flood control to poor rural areas and the Public Works Administration (PWA) which provides jobs through construction projects, such as bridges, housing, hospitals, schools, and aircraft carriers. The second goal was recovery for the economy for it to grow again. Programs that are part of the recovery program is the National Industrial Recovery Act (NRA) helped businesses to recover and the Home Owners Loan Corporation (HOLC) was created to help homeowners save their homes from foreclosures. The third goal was reform measures to avoid future depressions. In 1935 the Social Security Act is a combination of public assistance and insurance and the National Labor Relations Act (Wagner Act) guaranteed labor the right to for unions and practice collective bargaining. Many of these programs still exist today to help many people in society. The New Deal had long lasting effects on the United States economy. The policies effects the social and ethnic groups. Native Americans were granted citizenship and tribal self-government as well as their language, customs, and religious. African Americans benefited less from the deal but later received some help and many moved from the Republican to Democratic Party. Women also did not benefit from the New Deal but more women ran for and won political office. In society and culture the Depression, the New Deal and new technology reshaped how people lived and thought. The increasing popularity in movies and radio programs, along with government supported art and writing, made the decade a productive era in American culture. President Roosevelt took many actions to combat the depression. The New Deal legacy has a huge impact in today’s society. The New Deal institutes new programs to extend federal aid and stimulate that nation’s economy. It has brought hope and gratitude from some people for the benefits they receive. It also brought anger and criticism from those who believe that it has taken more of their money in taxes and take their freedom through increased government regulations.	432	ENGLISH	1
is a world religion and is based on the teachings of Siddhartha Gautama, who is known as the Buddha (literally the Enlightened One or Awakened One). Siddhārtha Gautama was the historical founder of Buddhism. After asceticism and meditation, he discovered the Buddhist Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. Siddhartha was born in a royal Hindu Kshatriya family. The Buddha’s father was King Śuddhodana, the leader of Shakya clan, whose capital was Kapilavastu, Uttar Pradesh. Queen Maya, his mother, on her way to her father’s kingdom gave birth to her son at Lumbini, Nepal, in a garden beneath a sal tree. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning “he who achieves his aim”. During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great holy man. When he reached the age of 16, his father arranged his marriage to a cousin Yaśodharā They had a son, named Rahul. Siddhartha is then said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life’s ultimate goal. At the age of 29, Siddhartha left his palace to meet his subjects. Despite his father’s efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome ageing, sickness, and death by living the life of an ascetic and hence left his princely abode for the life of a mendicant. Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara’s men recognised Siddhartha and the king learned of his quest, Bimisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment. He left Rajagaha and practised under two hermit teachers. After mastering the teachings of Alara Kalama (Skr. Ārāda Kālāma), he was asked by Kalama to succeed him. Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practicing self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season’s plowing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna. According to the early Buddhist texts, after realizing that meditative jhana was the right path to awakening, but that extreme asceticism didn’t work, Gautama discovered what Buddhists call the Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. Gautama was famously seated under a banyan tree – now known as the Bodhi tree – in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, he is said to have attained Enlightenment. From that time, Gautama was known to his followers as the Buddha or “Awakened One” (“Buddha” is also sometimes translated as “The Enlightened One”). He is often referred to in Buddhism as Shakyamuni Buddha, or “The Awakened One of the Shakya Clan.” According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the “Four Noble Truths”, which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that’s free from ignorance, greed, hatred and other afflictive states, or “defilements” (kilesas). Nirvana is also regarded as the “end of the world”, in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha. After his awakening, the Buddha met two merchants, named Tapussa and Bhallika, who became his first lay disciples. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Uddaka Ramaputta, to explain his findings, but they had already died. He then travelled to the Deer Park near Vārānasī (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first Sangha: the company of Buddhist monks. All five become Arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such Arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the Sangha to more than 1000. For the remaining years of his life, the Buddha is said to have travelled in the Gangetic Plain, in Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to outcaste street sweepers, murderers such as Angulimala, and cannibals such as Alavaka. From the outset, Buddhism was equally open to all races and classes, and had no caste structure. The Sangha traveled through the subcontinent, expounding the Dharma. This continued throughout the year, except during the four months of the Vassana rainy season when ascetics of all religions rarely travelled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the Sangha would retreat to monasteries, public parks or forests, where people would come to them. The first Vassana was spent at Varanasi when the Sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha’s two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha. Upon hearing of his son’s awakening, King Suddhodana sent, over a period of time, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the Sangha to become Arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama’s (who also became an Arahant), however, delivered the message. Two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the Dharma as he went. Buddhist texts say that King Suddhodana invited the Sangha into the palace for a meal, followed by a Dharma talk. After this he is said to have become a Sotapanna. During the visit, many members of the royal family joined the Sangha. The Buddha’s cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahul also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an Arahant. Of the Buddha’s disciples , Sariputta , Maudgalyayana , Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna. In the fifth Vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to King Suddhodana and taught the Dharma, after which his father became an Arahant. The king’s death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the Sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the Sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the Sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow. Buddha found patronage in the ruler of Magadha, emperor Bimbisara. The emperor accepted Buddhism as personal faith and allowed the establishment of many Buddhist “Viharas.” This eventually led to the renaming of the entire region as Bihar. The Maurya empire reached its peak at the time of Emperor Asoka, who himself converted to Buddhism after the Battle of Kalinga. This heralded a long period of stability under the Buddhist emperor. The power of the empire was vast – ambassadors were sent to other countries to propagate Buddhism. The Buddha did not appoint any successor and asked his followers to work for personal salvation. The teachings of the Buddha existed only in oral traditions. The Sangha held a number of Buddhist councils in order to reach consensus on matters of Buddhist doctrine and practice. Buddha attained Parinirvana in the abandoned jungles of Kuśināra, modern Kushinagar in Uttar Pradesh. CGPCS Notes brings Prelims and Mains programs for CGPCS Prelims and CGPCS Mains Exam preparation. Various Programs initiated by CGPCS Notes are as follows:-	<urn:uuid:6eaf088e-0800-4c4c-b332-d9830c69dd88>	CC-MAIN-2020-05	https://chhattisgarh.pscnotes.com/art-and-culture/buddhism/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251778272.69/warc/CC-MAIN-20200128122813-20200128152813-00299.warc.gz	en	0.981544	2,462	3.390625	3	[ 0.18261146545410156, 0.32827311754226685, -0.18586193025112152, -0.25053682923316956, -0.3041437864303589, 0.20596735179424286, 0.635811448097229, -0.3536074161529541, 0.16560351848602295, -0.03693979233503342, -0.2615848779678345, -0.21322795748710632, 0.0688750147819519, 0.51932752132415...	3	is a world religion and is based on the teachings of Siddhartha Gautama, who is known as the Buddha (literally the Enlightened One or Awakened One). Siddhārtha Gautama was the historical founder of Buddhism. After asceticism and meditation, he discovered the Buddhist Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. Siddhartha was born in a royal Hindu Kshatriya family. The Buddha’s father was King Śuddhodana, the leader of Shakya clan, whose capital was Kapilavastu, Uttar Pradesh. Queen Maya, his mother, on her way to her father’s kingdom gave birth to her son at Lumbini, Nepal, in a garden beneath a sal tree. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning “he who achieves his aim”. During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great holy man. When he reached the age of 16, his father arranged his marriage to a cousin Yaśodharā They had a son, named Rahul. Siddhartha is then said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life’s ultimate goal. At the age of 29, Siddhartha left his palace to meet his subjects. Despite his father’s efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome ageing, sickness, and death by living the life of an ascetic and hence left his princely abode for the life of a mendicant. Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara’s men recognised Siddhartha and the king learned of his quest, Bimisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment. He left Rajagaha and practised under two hermit teachers. After mastering the teachings of Alara Kalama (Skr. Ārāda Kālāma), he was asked by Kalama to succeed him. Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practicing self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season’s plowing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna. According to the early Buddhist texts, after realizing that meditative jhana was the right path to awakening, but that extreme asceticism didn’t work, Gautama discovered what Buddhists call the Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. Gautama was famously seated under a banyan tree – now known as the Bodhi tree – in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, he is said to have attained Enlightenment. From that time, Gautama was known to his followers as the Buddha or “Awakened One” (“Buddha” is also sometimes translated as “The Enlightened One”). He is often referred to in Buddhism as Shakyamuni Buddha, or “The Awakened One of the Shakya Clan.” According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the “Four Noble Truths”, which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that’s free from ignorance, greed, hatred and other afflictive states, or “defilements” (kilesas). Nirvana is also regarded as the “end of the world”, in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha. After his awakening, the Buddha met two merchants, named Tapussa and Bhallika, who became his first lay disciples. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Uddaka Ramaputta, to explain his findings, but they had already died. He then travelled to the Deer Park near Vārānasī (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first Sangha: the company of Buddhist monks. All five become Arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such Arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the Sangha to more than 1000. For the remaining years of his life, the Buddha is said to have travelled in the Gangetic Plain, in Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to outcaste street sweepers, murderers such as Angulimala, and cannibals such as Alavaka. From the outset, Buddhism was equally open to all races and classes, and had no caste structure. The Sangha traveled through the subcontinent, expounding the Dharma. This continued throughout the year, except during the four months of the Vassana rainy season when ascetics of all religions rarely travelled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the Sangha would retreat to monasteries, public parks or forests, where people would come to them. The first Vassana was spent at Varanasi when the Sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha’s two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha. Upon hearing of his son’s awakening, King Suddhodana sent, over a period of time, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the Sangha to become Arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama’s (who also became an Arahant), however, delivered the message. Two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the Dharma as he went. Buddhist texts say that King Suddhodana invited the Sangha into the palace for a meal, followed by a Dharma talk. After this he is said to have become a Sotapanna. During the visit, many members of the royal family joined the Sangha. The Buddha’s cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahul also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an Arahant. Of the Buddha’s disciples , Sariputta , Maudgalyayana , Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna. In the fifth Vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to King Suddhodana and taught the Dharma, after which his father became an Arahant. The king’s death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the Sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the Sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the Sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow. Buddha found patronage in the ruler of Magadha, emperor Bimbisara. The emperor accepted Buddhism as personal faith and allowed the establishment of many Buddhist “Viharas.” This eventually led to the renaming of the entire region as Bihar. The Maurya empire reached its peak at the time of Emperor Asoka, who himself converted to Buddhism after the Battle of Kalinga. This heralded a long period of stability under the Buddhist emperor. The power of the empire was vast – ambassadors were sent to other countries to propagate Buddhism. The Buddha did not appoint any successor and asked his followers to work for personal salvation. The teachings of the Buddha existed only in oral traditions. The Sangha held a number of Buddhist councils in order to reach consensus on matters of Buddhist doctrine and practice. Buddha attained Parinirvana in the abandoned jungles of Kuśināra, modern Kushinagar in Uttar Pradesh. CGPCS Notes brings Prelims and Mains programs for CGPCS Prelims and CGPCS Mains Exam preparation. Various Programs initiated by CGPCS Notes are as follows:-	2,398	ENGLISH	1
Ramabai Ranade: Women’s Rights Activist Of 19th Century India When we look back at history, there are many really strong, brave and badass women who led India’s many revolutions. Women have always been a community waiting to be mainstreamed. Among those who worked towards this was Ramabai Ranade, a social worker and activist. At a time when women did not have rights and freedom, Ramabai Ranade worked to liberate women of their shackles. Why We Should Know Ramabai Ranade Ramabai Ranade is a pioneer of the modern women’s movement in India. She was the founder and president of the “Seva Sadan”, which is among the most successful of all Indian women’s institutions. In Mumbai, you would find its operations still in place along Pandita Ramabai Road where the Seva Sadan is registered as a women’s shelter. There is also a school for girls along centre of Mumbai on Gamdevi road. Thousands of Indian women have been associated with this institution. Ramabai’s close personal supervision to the growth of the society led to its expansion across India and it continues to serve an important link to women’s history. In cities like Pune and Mumbai you would fine pictures of women playing sport, doing yoga and exercise, running a kitchen to build self help centres or promote women to push boundaries. Although Ramabai Ranade was born in an era that denied her education, she not only rose above personal problems but also tried to help other women. At a time the traditionally male-dominated Indian society, women from impoverished communities have long suffered gender discrimination, oppression, and abuse, Seva Sadan became the society where women found a safe space. Until today, they share the same message on their website, “The girl child is often neglected and deprived of a normal childhood, including her right to education and a life of equal opportunity.” Seva Sadan Society in Mumbai has been a sanctuary for such marginalised girls for over a century. “We continue to protect, nurture, and empower them with education, skills and opportunities not only to improve their own lives, but also change lives of their families and impact communities.” What Makes Her Badass The idea of a community of women coming together to discuss feminist concepts was unheard of before Ramabai Ranade. However, she started actively getting involved with the Prarthana Samaj. This provided the initial ideological and social set up of liberal ideas to Ranade. She attended meetings and lectures organised for the women in the Samaj. These lectures detailed the importance of education for women. Women were also trained in other skills like public speaking. These gatherings were also a space for their socialisation. Ramabai Ranade included educational activities like seminars, lectures and essay contests. She used these occasions for spreading her liberal ideas to a much wider audience, educating them. Biggest Battles She Fought However, Ramabai Ranade did not have an easy life. She was a victim of child marriage. At the age of 11, her family married her to Justice Mahadev Govind Ranade. Justice Ranade was a distinguished Indian scholar and social reformer. In that era of social inequality, women were not allowed to go to school and become literate. Despite this, Ramabai Ranade, with the help of her husband, pursued the education which her own family had denied to her. Things She Said Ramabai Ranade had some very important ideas about motherhood. She was someone who fought for women’s issues. However, she was also conscious of the woman’s position in society. She managed to propagate her reformist and feminist ideas along with the traditional notion that existed in society about womanhood and motherhood in her effort to make the process of change gradual but impactful. Ranade did not subscribe to the Marxist view of perceiving motherhood as a restriction of women to the household to take care of their husbands and children. For her motherhood was service. And so she struck a fine balance between modern and traditional aspects of the Maharashtrian society that was going through major socio-cultural changes. In this way she contributed majorly to the women’s movement in Maharashtra. What We Learn From Her Most institutions only admitted middle-class women during those times. However, Ramabai Ranade’s institution also catered to the education as well as needs of the poor and working class women. This led to a marked increase in the number of female students going from a meagre six in 1909 to over 1000 by the end of 1920. Therefore, her efforts teach us that any person, no matter where they are from, can cause significant societal change. She died on the same date as she was born after sixty years. Ramabai Ranade (25 January 1863 – 25 January 1924). Prapti is an intern at SheThePeople.TV	<urn:uuid:eadc0aa1-8ab5-4426-ac35-62a3ff517d68>	CC-MAIN-2020-05	https://www.shethepeople.tv/sepia-stories/ramabai-ranade-womens-rights-activist-of-19th-century-india	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250597230.18/warc/CC-MAIN-20200120023523-20200120051523-00330.warc.gz	en	0.982101	1,040	3.40625	3	[ 0.12049907445907593, 0.2768133282661438, -0.060823481529951096, -0.3158547878265381, -0.21323245763778687, 0.601091206073761, 0.008733104914426804, 0.2626262903213501, -0.10847219079732895, -0.04638577625155449, 0.12426479160785675, -0.24838894605636597, 0.25645652413368225, 0.366127908229...	3	Ramabai Ranade: Women’s Rights Activist Of 19th Century India When we look back at history, there are many really strong, brave and badass women who led India’s many revolutions. Women have always been a community waiting to be mainstreamed. Among those who worked towards this was Ramabai Ranade, a social worker and activist. At a time when women did not have rights and freedom, Ramabai Ranade worked to liberate women of their shackles. Why We Should Know Ramabai Ranade Ramabai Ranade is a pioneer of the modern women’s movement in India. She was the founder and president of the “Seva Sadan”, which is among the most successful of all Indian women’s institutions. In Mumbai, you would find its operations still in place along Pandita Ramabai Road where the Seva Sadan is registered as a women’s shelter. There is also a school for girls along centre of Mumbai on Gamdevi road. Thousands of Indian women have been associated with this institution. Ramabai’s close personal supervision to the growth of the society led to its expansion across India and it continues to serve an important link to women’s history. In cities like Pune and Mumbai you would fine pictures of women playing sport, doing yoga and exercise, running a kitchen to build self help centres or promote women to push boundaries. Although Ramabai Ranade was born in an era that denied her education, she not only rose above personal problems but also tried to help other women. At a time the traditionally male-dominated Indian society, women from impoverished communities have long suffered gender discrimination, oppression, and abuse, Seva Sadan became the society where women found a safe space. Until today, they share the same message on their website, “The girl child is often neglected and deprived of a normal childhood, including her right to education and a life of equal opportunity.” Seva Sadan Society in Mumbai has been a sanctuary for such marginalised girls for over a century. “We continue to protect, nurture, and empower them with education, skills and opportunities not only to improve their own lives, but also change lives of their families and impact communities.” What Makes Her Badass The idea of a community of women coming together to discuss feminist concepts was unheard of before Ramabai Ranade. However, she started actively getting involved with the Prarthana Samaj. This provided the initial ideological and social set up of liberal ideas to Ranade. She attended meetings and lectures organised for the women in the Samaj. These lectures detailed the importance of education for women. Women were also trained in other skills like public speaking. These gatherings were also a space for their socialisation. Ramabai Ranade included educational activities like seminars, lectures and essay contests. She used these occasions for spreading her liberal ideas to a much wider audience, educating them. Biggest Battles She Fought However, Ramabai Ranade did not have an easy life. She was a victim of child marriage. At the age of 11, her family married her to Justice Mahadev Govind Ranade. Justice Ranade was a distinguished Indian scholar and social reformer. In that era of social inequality, women were not allowed to go to school and become literate. Despite this, Ramabai Ranade, with the help of her husband, pursued the education which her own family had denied to her. Things She Said Ramabai Ranade had some very important ideas about motherhood. She was someone who fought for women’s issues. However, she was also conscious of the woman’s position in society. She managed to propagate her reformist and feminist ideas along with the traditional notion that existed in society about womanhood and motherhood in her effort to make the process of change gradual but impactful. Ranade did not subscribe to the Marxist view of perceiving motherhood as a restriction of women to the household to take care of their husbands and children. For her motherhood was service. And so she struck a fine balance between modern and traditional aspects of the Maharashtrian society that was going through major socio-cultural changes. In this way she contributed majorly to the women’s movement in Maharashtra. What We Learn From Her Most institutions only admitted middle-class women during those times. However, Ramabai Ranade’s institution also catered to the education as well as needs of the poor and working class women. This led to a marked increase in the number of female students going from a meagre six in 1909 to over 1000 by the end of 1920. Therefore, her efforts teach us that any person, no matter where they are from, can cause significant societal change. She died on the same date as she was born after sixty years. Ramabai Ranade (25 January 1863 – 25 January 1924). Prapti is an intern at SheThePeople.TV	1,021	ENGLISH	1
\|Battle of Agincourt\| \|Conflict\|\|Hundred Years' War\| \|Date\|\|October 25, 1415\| \|Result\|\|Decisive English victory\| \|Henry V of England\|\|Charles VI of France,\| \|5,900 troops\|\|25,000 troops\| The Battle of Agincourt was fought on St. Crispian's Day October 25, 1415 in Northern France as part of the Hundred Years' War between the heavily outnumbered army of King Henry V of England and that of Charles VI of France, the latter under the command not of the incapacitated king himself but of the Constable Charles d'Albret and various notable French noblemen of the Armagnac party. One of the greatest moments in this battle was even before it happened. The English King Henry V gave a great speech that rallied his men to fight. This speech was adapted into Shakespeare's Henry V. The English army prevailed against the heavily armoured French cavalry which floundered in the mud and was wiped out in the hail of arrows rained down on them. The battle was fought in the defile formed by the wood of Agincourt and that of Tramecourt, at the northern exit of which the army under d'Albret, constable of France, had placed itself so as to bar the way to Calais against the English forces which had been campaigning on the Somme. The night of the 24th of October was spent by the two armies on the ground, and the English had but little shelter from the heavy rain which fell. Early on the 25th, St Crispin's day, Henry arrayed his little army (about 1000 men-at-arms, 6000 archers, and a few thousands of other foot). It is probable that the usual three "battles" were drawn up in line, each with its archers on the flanks and the dismounted men-at-arms in the centre; the archers being thrown forward in wedge-shaped salients, almost exactly as at the Battle of Crécy. The French, on the other hand, were drawn up in three lines, each line formed in deep masses. They were at least four times more numerous than the English, but restricted by the nature of the ground to the same extent of front, they were unable to use their full weight (compare Bannockburn); further, the deep mud prevented their artillery from taking part, and the crossbowmen were as usual relegated to the rear of the knights and men-at-arms. All were dismounted save a few knights and men-at-arms on the flanks, who were intended to charge the archers of the enemy. Prior to the battle King Henry spoke to his troops from a little gray horse. French accounts state that in his speech he told his men that he and the dukes, earls and other nobles had little to worry about if the French won because they would be captured and ransomed for a good price. The common soldier on the other hand was worth little and so he told them that they had better fight hard. For three hours after sunrise there was no fighting; then Henry, finding that the French would not advance, moved his army farther into the defile. The archers fixed the pointed stakes, which they carried to ward off cavalry charges, and opened the engagement with flights of arrows. The chivalry of France was not an army but a group of knights who came together by request from Charles VI. They were undisciplined and careless of the lessons of the battles of Crécy and Poitiers, were quickly stung into action; the French mounted men charged, only to be driven back in confusion. The constable himself headed the leading line of dismounted men-at-arms; weighted with their armour, and sinking deep into the mud with every step, they yet reached and engaged the English men-at-arms. For a time the fighting was severe. The thin line of the defenders was borne back and King Henry was almost beaten to the ground. But at this moment the archers, taking their hatchets, swords or other weapons, penetrated the gaps in the now disordered French, who could not move to cope with their unarmoured assailants, and were slaughtered or taken prisoners to a man. The second line of the French came on, only to be engulfed in the mèlée; its leaders, like those of the first line, were killed or taken, and the commanders of the third sought and found their death in the battle, while their men rode off to safety. The only success for the French was a sally from Azincourt castle behind the lines. Ysambart D'Azincourt took over the King's baggage. While this was happening the King was trying to get his own nobles to kill their prisoners. Unlike him, they profited from the battle by getting ransom and they refused to kill their captives. In addition, they knew it was unchristian and against their code. The King had to order the commoners to do his butchery. The closing scene of the battle was a half-hearted attack made by a body of fugitives, which led merely to the slaughter of the French prisoners, which was ordered by Henry because he had not enough men both to guard them and to meet the attack. In the morning Henry came back to the battlefield and killed any wounded French who survived the night in the open. The total loss of the English is stated at thirteen men-at-arms (including Edward, Duke of York, grandson of Edward III) and about 100 of the foot. The French lost 5000 of noble birth killed, including the constable, 3 dukes, 5 counts and 90 barons; 1000 more were taken prisoners, amongst them the duke of Orléans (the Charles d'Orléans of literature). It should also be noted that this was before the time of Joan of Arc.	<urn:uuid:c2db7538-c5fc-46bc-8d1b-2029ba86da1b>	CC-MAIN-2020-05	http://www.fact-index.com/b/ba/battle_of_agincourt.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250593937.27/warc/CC-MAIN-20200118193018-20200118221018-00506.warc.gz	en	0.986159	1,221	3.40625	3	[ -0.3071940243244171, 0.3255968391895294, 0.16364216804504395, -0.021101729944348335, -0.3871864080429077, -0.2807619273662567, 0.08316679298877716, 0.1866460144519806, -0.1154085099697113, -0.18980801105499268, -0.33490681648254395, -0.6077713966369629, 0.10562095046043396, 0.3908534049987...	4	\|Battle of Agincourt\| \|Conflict\|\|Hundred Years' War\| \|Date\|\|October 25, 1415\| \|Result\|\|Decisive English victory\| \|Henry V of England\|\|Charles VI of France,\| \|5,900 troops\|\|25,000 troops\| The Battle of Agincourt was fought on St. Crispian's Day October 25, 1415 in Northern France as part of the Hundred Years' War between the heavily outnumbered army of King Henry V of England and that of Charles VI of France, the latter under the command not of the incapacitated king himself but of the Constable Charles d'Albret and various notable French noblemen of the Armagnac party. One of the greatest moments in this battle was even before it happened. The English King Henry V gave a great speech that rallied his men to fight. This speech was adapted into Shakespeare's Henry V. The English army prevailed against the heavily armoured French cavalry which floundered in the mud and was wiped out in the hail of arrows rained down on them. The battle was fought in the defile formed by the wood of Agincourt and that of Tramecourt, at the northern exit of which the army under d'Albret, constable of France, had placed itself so as to bar the way to Calais against the English forces which had been campaigning on the Somme. The night of the 24th of October was spent by the two armies on the ground, and the English had but little shelter from the heavy rain which fell. Early on the 25th, St Crispin's day, Henry arrayed his little army (about 1000 men-at-arms, 6000 archers, and a few thousands of other foot). It is probable that the usual three "battles" were drawn up in line, each with its archers on the flanks and the dismounted men-at-arms in the centre; the archers being thrown forward in wedge-shaped salients, almost exactly as at the Battle of Crécy. The French, on the other hand, were drawn up in three lines, each line formed in deep masses. They were at least four times more numerous than the English, but restricted by the nature of the ground to the same extent of front, they were unable to use their full weight (compare Bannockburn); further, the deep mud prevented their artillery from taking part, and the crossbowmen were as usual relegated to the rear of the knights and men-at-arms. All were dismounted save a few knights and men-at-arms on the flanks, who were intended to charge the archers of the enemy. Prior to the battle King Henry spoke to his troops from a little gray horse. French accounts state that in his speech he told his men that he and the dukes, earls and other nobles had little to worry about if the French won because they would be captured and ransomed for a good price. The common soldier on the other hand was worth little and so he told them that they had better fight hard. For three hours after sunrise there was no fighting; then Henry, finding that the French would not advance, moved his army farther into the defile. The archers fixed the pointed stakes, which they carried to ward off cavalry charges, and opened the engagement with flights of arrows. The chivalry of France was not an army but a group of knights who came together by request from Charles VI. They were undisciplined and careless of the lessons of the battles of Crécy and Poitiers, were quickly stung into action; the French mounted men charged, only to be driven back in confusion. The constable himself headed the leading line of dismounted men-at-arms; weighted with their armour, and sinking deep into the mud with every step, they yet reached and engaged the English men-at-arms. For a time the fighting was severe. The thin line of the defenders was borne back and King Henry was almost beaten to the ground. But at this moment the archers, taking their hatchets, swords or other weapons, penetrated the gaps in the now disordered French, who could not move to cope with their unarmoured assailants, and were slaughtered or taken prisoners to a man. The second line of the French came on, only to be engulfed in the mèlée; its leaders, like those of the first line, were killed or taken, and the commanders of the third sought and found their death in the battle, while their men rode off to safety. The only success for the French was a sally from Azincourt castle behind the lines. Ysambart D'Azincourt took over the King's baggage. While this was happening the King was trying to get his own nobles to kill their prisoners. Unlike him, they profited from the battle by getting ransom and they refused to kill their captives. In addition, they knew it was unchristian and against their code. The King had to order the commoners to do his butchery. The closing scene of the battle was a half-hearted attack made by a body of fugitives, which led merely to the slaughter of the French prisoners, which was ordered by Henry because he had not enough men both to guard them and to meet the attack. In the morning Henry came back to the battlefield and killed any wounded French who survived the night in the open. The total loss of the English is stated at thirteen men-at-arms (including Edward, Duke of York, grandson of Edward III) and about 100 of the foot. The French lost 5000 of noble birth killed, including the constable, 3 dukes, 5 counts and 90 barons; 1000 more were taken prisoners, amongst them the duke of Orléans (the Charles d'Orléans of literature). It should also be noted that this was before the time of Joan of Arc.	1,253	ENGLISH	1
Does the Bible Condone Slavery? There is no doubt that the Bible has been used to justify horrible atrocities throughout history, including slavery and racism. There is no doubt that the Bible has been used to justify horrible atrocities throughout history, including slavery and racism. In light of such terrible oppression, this week Vince and Jo Vitale discuss what it really means to be made in the image of God, how to contend for unity in a divided culture, and what it might look like to follow Jesus Christ, who “came to set the captives free.” Have a question you want the Ask Away crew to cover? Email us at email@example.com or use the hashtag #askrzim on Twitter. Follow the Ask Away crew on Twitter: Want to listen to this later? Please Note: Ask Away is produced to be heard, not read. We strongly encourage you to listen to the audio. Transcripts are generated using a combination of speech recognition software and human transcribers, and may contain errors. Please check the corresponding audio before quoting in print. Michael Davis: Hello, and welcome to another episode of Ask Away with Vince and Jo Vitale. I am your host, Michael Davis. There is no doubt that the Christian faith has been used to justify horrible atrocities throughout history, including slavery, racism, and segregation. Though many forget that the abolitionist movement was born out of the church, many point to Scripture's codes on slavery as tantamount to affirmation. How does a biblically minded Christian address these difficult passages? How do we contend for the goodness of God in a culture that says that the God of the Bible affirms slavery? How do we preach the inclusivity of the Gospel when the wider culture is continuing to polarize based on subjective identity? But before we get started, Vince, could you tell us about your new small group curriculum unpacking, “Jesus Among Secular Gods”, published by Lifeway? Vince Vitale: Yeah. We've really enjoyed working with Lifeway on this curriculum, and it's based on a mine and Ravi's book, Jesus Among Secular Gods. It's a small group curriculum, but it's also something you can do individually as well. It has lots of independent study articles, Bible studies, lots of different resources that are around this topic. We hope it's a book that really will equip people to be conversant with the different secular worldviews of today. And not just the worldviews, but with the people that believe those worldviews. At every point throughout the study, we're trying to connect the ideas with people so that you can say, oh yeah, I know someone who believes that, and this gives me some practical ways of engaging with them. The last session is all about the art of conversation. It's all about how do we get into meaningful conversations that focused on important things, and hopefully eventually will focus on Christ. So yeah, hope you can pick up that a curriculum. There's also a YouVersion Bible reading plan that's accompanying it as well, and that's something you can just get for free, available to anyone on YouVersion. We hope you'll check that out as well. Michael Davis: Excellent. Well, let's get into this difficult discussion. The first question is from Bryant. “I recently got confronted with the issue of slavery from a friend. We haven't really finished the discussion, but I told them that it is morally all right to have slaves, biblically speaking. However, I'm not very firm on my stand on this as well, and I would like an extensive explanation on the Bible's view of slavery. And how to address questions concerning this, especially when the Bible permits it and the world has a very negative view of it? What is the Bible's view and stand on slavery? And how do I address someone with a question concerning this in the light of common view of slavery held by people?” Jo Vitale: Well, Bryant, thank you for coming to us with this question. And I appreciate the fact of you saying you're not from on your stand on this, because I actually think as we go through this episode and you see the way we unpack it, hopefully what you'll come to realize is just how radical the Bible is in its valuing of human persons made in the image of God. And that actually, when you look at the story of Scripture and the way that God speaks about people and what it means to be beings created equal and loved by him, you'll come to understand that actually, slavery is something that is really antithetical to the heart and the character of God. I think this question highlights so well what we're often saying on the show about the absolute importance of understanding context when it comes to reading the Bible. And how confused Christians have been historically. We have to hold up our hands and say that historically, there's been so much confusion around this in the way that we've read the texts that. That we have used the Bible to justify the most horrendous kinds of evil. And there's no getting around that fact. But my real question is not what have Christians done historically that has been so evil and damaging? But actually, what does the Bible itself say? And what does God think about slavery? When it comes to the Old Testament, slavery was already really embedded in the culture of the ancient world at the time the Old Testament was written. In pretty much every culture of the Old Testament, slavery was a crucial and piece of the way that society was composed. And it's interesting comparing what the Old Testament has to say, actually, in light of what other ancient cultures thought about slaves. For example, in Greek culture, Aristotle, who's believed to be one of the most advanced thinkers of the ancient world, he basically writes and says, tame animals are naturally better than wild animals. And by analogy, the same must be true of humankind. And he says, some people are slaves by nature and some people are free by nature. And those who are slaves, it's actually for their advantage and just for them to be slaves. So for Aristotle, it's something to do within our very nature. He's implying that there are certain levels of humanity. And some are better than others, and some are intended to be free and others are intended to be slaves. Now, contrast that with the radical words right at the beginning of the Bible in Genesis 1 when it says that, "God said, Let us make mankind in our image, in our likeness. And so God created mankind in his own image, in the image of God, he created them, male and female, he created them." Now, this is just so radical in an ancient worldview where it was basically assumed the only person made in the image of God is the king of a culture. And everybody else within that society would basically be rated on the basis of their social standing. But in contrast to this, the Bible sets forth, before anything else, at the very beginning, that all human beings are set apart from animals to be uniquely image bearers of God, male and female, slave and free. So our foundation is that all people are made in the image of God. And therefore what we see in the rest of the Old Testament is not a vision for humanity as God intended for it to be, but actually what human beings have done with the world that God has made, and the way that we demonize and abuse and hurt one another in turn. Now, when it comes to this question of slavery, one thing we have to understand is that the very identity of God's people, Israel, was formed by the fact that they, themselves, were slaves in Egypt for 400 years. This was crucial to the way that both they understood themselves and their relationship to the God who freed them from slavery, but also the way that they came to treat one another. Rather than being called to hate the foreigner or to see them as enemies, so much of the way that Israel are commanded to treat the foreigner is to love them as you love yourself. So the first thing that needs to be said about the Old Testament when it comes to this question of slavery is, actually, what we are talking about in the Old Testament is a form of indentured servanthood. And this kind of servanthood actually only occurs at all in ancient Israel in response to poverty. The Old Testament makes it clear, God's ultimate desire is that there be no poor among you. And in order to alleviate poverty, the poor are actually given opportunities to glean the edges of fields during harvest time or pick lingering fruit on the trees. after the Israelites have harvested the land. But if, even after all of this, an individual or a family still couldn't pay off their debts, or they face some kind of disaster due to crop failure, and they're literally at risk of starvation, then as a last resort, they had the option of choosing to work as debt servants in order to pay off their debts. But even in these kinds of cases, we have very explicit instructions for how they're to be treated. In the Old Testament, Leviticus 25 says that they're to be treated as workers hired from year to year. You must see to it that those to whom they owe service do not rule over them ruthlessly. Nor was this a permanent position, but every seven years, their debt would be canceled and they would be released, whether they'd managed to pay off the full amount that was owed or not. And in fact, it makes it clear that when these individuals are released, that employers are instructed to give generously to them and to do so without a grudging heart. And what we're seeing here is, this is radically different from the image that we have in our minds when culturally, we talk about this idea of slavery. Vince Vitale: You also could mistreat somebody who was in the position of your servant. Exodus 21 says that if you hit your servant and were to knock out his tooth, he has to go free. If you were to kill a servant, then you yourself would be killed. So servants are treated as people created in the image of God, and there's serious justice that God puts into his law about the way that those who were servants in that culture were treated. Also, if a servant of this sort ran away and took refuge, then it says that they are not to be sent back to the person that they were working for. So in this situation where they had run away, they're given the benefit of the doubt that perhaps they weren't being treated well. And if that was the case, they're not supposed to be sent back. Jo Vitale: Yeah. And it's also interesting that people accused the Old Testament law of being pro human trafficking, but actually, you're not allowed to kidnap people and force them into slavery in the first place. Nor are you allowed to tattoo them or brand them as if they were property. In fact, in every one of these instructions, when you compare them to other ancient Near Eastern law codes, we see a radical difference in the treatment of slaves in other cultures and servants within Israel. At every point, the emphasis is on the fact that they're not lesser beings or creatures of some kind, but they are equally human. For example, Job in the Old Testament, he asked the question, "If I've denied justice to my manservants and maidservants, then what will I do when God confronts me? What will I answer when called to account? Did not he who made me in the womb make them? Did not the same one form us both within our mothers?" And it's on the basis of actually the radically humane treatment of these servants in comparison to everything else you find in the ancient Near East. That is the Anchor Bible Dictionary that comments that we find the first appeals in world literature to treat slaves as human beings for their own sake and not just in the interests of their masters. Vince Vitale: And then as we move to the New Testament, we have Paul, referring to those who were slaves in the Roman Empire as brothers. We have him saying that there is no longer slave nor free, but there's that equality of value in unity in the body of Christ. And really, as we then move beyond the New Testament and into further history, I think it's very fair to say that the Biblical and the Christian roots and ideals that really laid the framework, in large respect, for movements towards abolition in various regions and various times around the world. There are a few reasons for that. There are some very key things that the Bible says is true of all humanity, all races, all ethnicities, all cultures, that in a sense put us all in the same boat. One of those things is about the sinfulness of humanity. That every one of us falls short. And so there is not this distinction between those who are in power and those who are not in power, and in any way them being able to say, well, we are more valuable and you are less valuable. We are more human and you are less human. Which, in the ancient world, would have been so regular for those who are in power to even be treated as gods, and those who are not in power to be treated as slaves. Then you have the universal Fatherhood of God. Literally, every person has God as their Creator, and ideally, as their Father, if they accept him. And therefore, we are brothers and sisters in that most literal sense, and that unity of value within the family that you have when you have the same father. Thirdly, as Jo's mentioned as well, that every single person being created in the image of God. And that image having to do, in part, with God being a reasonable God, having reason, and that God being a free God, that got freely created. And so that is what gives every single person the intrinsic value. And I think over time, people reasoned out and lived out and wrestled to the conclusion, if God himself gave us humanity, the freedom of whether to choose him or not to choose him, if he gave us that sacred gift and he was willing, himself, to prioritize freedom in that sort of way, well then, we as human persons, we as human governors or legislators or people who are responsible for societies, we better take that as a key priority as well. Jo Vitale: Yeah, sometimes there may be texts in the New Testament that we struggle with, again, because we're trying to make sense of the context. So for example, in 1 Peter, Peter writes, "In reverent fear of God, submit yourselves to your masters, for it's commendable if someone bears up under the pain of unjust suffering." Some might point to that and say, well, clearly Peter here is endorsing slavery in some way. But actually, he's not, he's calling it unjust. But I think what he's saying here is, sometimes as Christians, we may be in a situation where we don't yet have the power to bring about change and affect justice as it should be. But nevertheless, the way we conduct ourselves can still be a witness to Christ and to the Gospel, even as we bear up under suffering. I think that would be true in different ways in many of our lives. And that we have the opportunity, even under difficult situations, to speak some kind of truth about who Christ is, and perhaps even some of these slaves had the opportunity to lead their masters to faith because of the way that they lived their lives. And yet when you look at the whole flow of the New Testament, we see a clear sense in which the Gospel points to liberation. Whether it's Paul repudiating the slave trade in 1 Timothy, or referring to slaves like Andronicus and Barnabas, his fellow workers and kinsmen in Romans. Or whether it's encouraging slaves to acquire freedom wherever possible in 1 Corinthians, or treating them as fully accepted members of the body of Christ, or reminding Christian masters to treat their slaves as brothers and sisters in Christ. Altogether, we see that the Gospel is a powerful message of liberation that starts with the very first sermon Jesus ever preached. I love it that when Jesus stands up in the synagogue and he says, "Today, these words are fulfilled in your hearing," and then he quotes the Prophet Isaiah, "The spirit of the sovereign Lord is on me because the Lord has anointed me to proclaim good news to the poor. He sent me to bind up the brokenhearted, to proclaim freedom for the captives. I'm released from darkness for the prisoners to declare the year of the Lord's favor." Vince Vitale: And it is just so frustrating and heartbreaking that we, as a church, have often not lived up nearly to the ideals that Jesus and that the Bible have left for us. We have to be willing to admit the really terrible aspects of parts of our history where, at times, people claiming to be Christians who were slave owners, say in the early colonial period. And there are some historical accounts of people who didn't want their slaves to become Christians, because they thought Christianity was for a free person and not for one who was a slave. And they were worried that if they did become Christians, then they might demand their freedom. So there is a very tarnished history here, and in many ways that can be the case still today. So there's a lot of repentance that's necessary. There's a lot of reconciliation that's necessary. And yet, I'm so grateful to have the hope of the fact that we can, in this life and in the life to come, come to a better place in both our understanding and our treatment of one another, because of the ideal that Jesus gives us, because of the ideal that the Bible gives us. And because he doesn't leave us sinners to try to enact that on our own, but yet left his Holy Spirit to empower us to live with the unity that he desires for us as well. Jo Vitale: One question we could just be asking today is, what could we do even now to help to end slavery? Because it's not like it isn't still a problem in our world today. In fact, statistics range between 25 to 45 million slaves in the world today, which is the highest recorded number in all history. And human trafficking is identified as the second largest criminal enterprise in the world, after drug and arms dealings. So this isn't just an ancient problem, this is very much a present problem. So I think God is really asking of his church, what are you going to do about this today? How are you going to bring the good news of my Gospel to the 100,000 girls who are trafficked each year? Michael Davis: This is actually a really good segue way into this next question, because though most of us don't understand what it's like to experience being enslaved, there are a great many believers and a great many people in our culture that do experience racism. So this question actually comes from Richard. “I am first a follower of Jesus, but also an African American who cares deeply about the spiritual wellbeing of our nation. It pains me to see the moral decay and recent violent events that have chipped away at decades of progress for minorities in the US. Fear, suspicion, and stress abounds. How do you respond to those who argue that the Bible has been used to justify slavery, racism, racial division, and that Sunday still remains one of the most segregated days of the week?” Vince Vitale: Wow, thanks for that question, Richard. There's a lot in there. Just recently, we had Lisa Fields to our office. She's the founder and president of the Jude 3 Project and apologetics organization, and it's particularly strong in its emphasis on equipping the African American church. One thing she said really stuck with me, we were talking about race, we were talking about racial reconciliation. And she said, we don't just have a racial reconciliation problem, she said we have a reconciliation problem. She said we are not, as the church, good at reconciling. We don't value reconciling, we don't make it part of our practice and our spiritual discipline to identify where we need to reconcile, and to do it and to do it well and to do it Biblically. So of course we're not in position to reconcile racially well, if we don't even know how to reconcile generally. We don't even know how to reconcile within our own families, within our own friendships groups. I thought that was really significantly. That took me to Matthew 5. and this was a point that I took from a friend named Judy, but it says, "Therefore, if you are offering your gift at the altar, and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them. Then come and offer your gift." And I've read that verse numerous times, many times. And I don't think I fully appreciated the significance of it. This is how serious God is about reconciliation. He's saying, if you're on your way to worship me and you realize that you're unreconciled, that someone has something against you or that you have something against someone else, go and reconcile with them first. I would rather you put your explicit worship of me on hold until you've gone and reconciled with your brother or sister, and then come back and worship me in the context of corporate worship. It's a very significant thing. We know how serious God is about our worship. Well, how serious must he be, then, about reconciliation? And I think it's something, therefore, that we need to take very, very seriously. And we need to start with ourselves and we need to start asking questions like, when is the last time that I said to someone, not just I'm sorry as a kind of quip, but said to someone genuinely, I was wrong, I have no excuses. Will you forgive me? Now, those are vulnerable words. But the reality is, if the Bible is correct that we are all sinners and we all fall short of the glory of God, then we should be saying those words regularly. We should regularly be standing in front of our family, our friends, our colleagues, people of our race and people of other races, and we should be saying, I was wrong. Will you forgive me? I repent. And until we're in the habit, I think, of those words coming out of our mouth regularly, then we're not going to be in position to make serious progress in terms of race relations in our country and beyond. Jo Vitale: What Vince just shared about and is acknowledging, when we come to a place of worship and then we become aware of where we've caused offense. But I also think we really need to be asking God and the Holy Spirit just to help us to see. Because I think we also have blind spots, sometimes we're not even aware of the offenses we've committed. I think this can be particularly true when it comes to racism. I often think of the prayer of David in the Psalms, he prays, "Search me, oh Lord, and know my heart, test me and know my anxious thoughts, see if there is any offensive way in me and lead me in the way everlasting." The point is, sometimes there are things in our hearts that we're not even aware of that they're there. It's been interesting for Vince and I, we moved to the US about a year and a half ago, and before we did that...You know, we come from churches that actually were very diverse. I grew up in a church in London that was incredibly mixed, whether socioeconomically or racially. It was a wonderful experience of what I think that the family of God should look like. And then we were at a church in Oxford that was very multiethnic, international people from all over the world. Their tagline was house of prayer for all nations, and that was certainly true of our church. It was only really when we moved to the states a year and a half ago that we were confronted in a new way. Our eyes were opened, I would say to some of the challenges around segregation that we just hadn't seen in a different cultural context. Partly that was because we were in a different context, partly probably because we didn't have our eyes opened the way that we should have. So for us, moving here has been partly really asking God to teach us, to show us, and learning to listen really well and really carefully and take a lot of time over it before we even begin to open our mouths and speak. Vince Vitale: Yeah, that's good. And I think we need to start with ourselves. For Jo and for me, the way that has looked, now having moved to Atlanta, is that we're attending a predominantly black church. It's not necessarily the case that God is going to lead every white person to do that. But maybe it's a question that we should be asking, a question that we should be praying about, where God wants us specifically, so that those Sundays aren't as segregated as they need to be. So often, I think diversity comes in the form of a predominantly white church inviting those of other ethnic backgrounds into a white church and to worship in ways that predominantly white churches tend to. That's great. But it's great when it's moving in the other direction as well, and you have diversity moving in more than one direction. Our pastor spoke about Jesus going through Samaria to meet the woman at the well in John 4. And interesting, it starts in verse four with, "Now he had to go through Samaria." Now, he didn't geographically have to go through Samaria. In fact, most people in his day wouldn't have gone...Most Jews in his day wouldn't have gone through Samaria. They would have went around so that they wouldn't have to deal with the discomfort of interacting with those of another race. But Jesus specifically goes through Samaria. He specifically meets this woman. And then he asked her if he could have a drink. So he's asking if they can drink out of the same vessel, out of the same jug, having those germs mixed between them. It's a real vulnerable request, and really an expression of the extent to which he sees her as human, and as someone that he can be close to. Really significant statement. I just think it's a model for us to not wait for these issues to come into our home in some way, but to go out and ask the question, what does it look like for me to walk through Samaria, and to have the interactions that God is leading me to have there? Jo and I have found in Atlanta that several of probably the most meaningful and valuable things we've been a part of, both spiritually in terms of church, but also just socially and in terms of the arts in the community here, and...I'm thinking of a jazz club that we went to, which is probably the best night that we've had since we moved to Atlanta. It was really an all-black context. And the interesting thing that we found was that when we were inside, we would look outside, and we would see white people walking by the front. And they would look in, and it was almost like this expression of, that looks really cool, but I guess it's not for me, and walk by. In a sense, not walking through Samaria. I guess we didn't know any better, so, we just walked in. We were just so grateful for the extent to which we were welcomed and cared for. And we've had some of our absolute best experiences by walking through Samaria. It's just wonderful to sit in church and to be learning so much by having to see the world, and also having to see the Scriptures, through a different lens, through a different filter, from the eyes of a different culture. Things that are pulled legitimately out of a text in the Bible, but not the things I would have pulled out of it, because someone's pulling out of it from a different culture, from a different set of life experiences. It's something that we've been really thankful for. Part of it, I think, is just like you said, Jo, being willing to be ignorant, being willing to be naive. And oftentimes we're just asking questions or saying, we don't know how to speak about this. We don't know how to think about this. This is completely new to us. And just having to be willing to be stupid and naive and ask them questions and just learn from people who are different from you and who have had different experiences from you. That's been a big part of our experience here in Atlanta, and it's one we would very much encourage for others as well. Jo Vitale: I think one of the beautiful things about Jesus is he has such a gift of relating to every single person. That when you look at Jesus, you feel like this is someone who you are at home with. But I think part of the problem with that, as well, is in our heads. Because we feel so at home with Jesus, we basically wind up projecting onto Jesus someone who looks like us. And I think that's been part of the problem, certainly historically, and you might even say even to this present day. A lot of people... If you've grown up in a white evangelical culture, you might think of Jesus as very white or as someone who looks like you. But actually, Jesus doesn't look like me. Jesus is a Middle Easterner. A shock for some of us in America today might be to remember, Jesus isn't American. So just remembering that actually, we come to the table with all of our different cultural baggage and our backgrounds. And God looks at us and he says, you're mine, you're made in my image, I'm a god who values diversity. And even when we look at the very nature of God, God isn't just one, but he's three persons in one. There's something about unity within diversity that is right at the character and the heart of God. I think that's why, when it comes to the book of Revelation, we see this beautiful picture of what heaven will look like. Where it will be a house of prayer for all nations, where every tribe and every tongue will worship Jesus, and our worship will be so much more beautiful because of the diversity represented, not because we've all learned to speak in one language or one tongue or molded ourselves into one kind of thing. I think there's as many kinds of beauty as there are people in the world because we're all made in the image of God. Michael Davis: Well, guys, we are out of time. Vince, sum it up for us. Vince Vitale: Well, this is a really difficult topic. And I know I speak for all of us in saying that we feel like we're just scratching the surface of our understanding, scratching the surface in terms of where our hearts need to be with respect to these issues of race. But we're thankful to have friends around us who are challenging us to do that. It's an issue that we want to speak about more on this show. We're hoping that Lisa Fields will come down, she's agreed she will come down. She's a real mentor to us in several respects and we're excited to hear more from her and learn more from her on this issue as well. But we thank you for the questions today. We hope that we've been clear that the Bible... I was going to say cannot be used. Sadly, it can be used, because of our sinful nature. But it should not be used, ever, to justify slavery or racism or racial division. And it has to break our hearts whenever we see Sunday being the most segregated day of the week. It just cannot be the case. We need to unite around that prayer in John 17, that prayer that Jesus offered on our behalf, "My prayer is not for them alone. I pray also for those who will believe in me, that all of them may be one, Father, just as you are in me and I am in you, may they also be in us so that the world may believe that you have sent me." People are not going to believe in Jesus when they see division in our churches on a Sunday. And he goes on, "I have given them the glory that you gave me, that they may be one as we are one. I in them and you and me, so that they may be brought to complete unity." That's our prayer. "Then the world will know that you sent me and have loved them, even as you have loved me." Michael Davis: Vince, Jo, thank you guys for joining me. Thank you all for listening, and we will catch you next week. Every article, podcast, and video on this website is made possible by the kindness of our supporters. If you'd like to support our mission of sharing a thoughtful Christianity to the world, you can donate through our site.	<urn:uuid:6c6ca20b-0779-4685-a292-2aadac915dcf>	CC-MAIN-2020-05	https://www.rzim.org/listen/ask-away/does-the-bible-condone-slavery	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250619323.41/warc/CC-MAIN-20200124100832-20200124125832-00343.warc.gz	en	0.984636	6,882	3.28125	3	[ -0.16873982548713684, 0.5233297348022461, -0.2885451912879944, -0.27129238843917847, 0.3178025484085083, 0.030074462294578552, -0.4549902081489563, 0.12957526743412018, -0.09933771193027496, 0.30301618576049805, 0.06427821516990662, -0.20456939935684204, -0.05235695838928223, 0.13949903845...	4	Does the Bible Condone Slavery? There is no doubt that the Bible has been used to justify horrible atrocities throughout history, including slavery and racism. There is no doubt that the Bible has been used to justify horrible atrocities throughout history, including slavery and racism. In light of such terrible oppression, this week Vince and Jo Vitale discuss what it really means to be made in the image of God, how to contend for unity in a divided culture, and what it might look like to follow Jesus Christ, who “came to set the captives free.” Have a question you want the Ask Away crew to cover? Email us at email@example.com or use the hashtag #askrzim on Twitter. Follow the Ask Away crew on Twitter: Want to listen to this later? Please Note: Ask Away is produced to be heard, not read. We strongly encourage you to listen to the audio. Transcripts are generated using a combination of speech recognition software and human transcribers, and may contain errors. Please check the corresponding audio before quoting in print. Michael Davis: Hello, and welcome to another episode of Ask Away with Vince and Jo Vitale. I am your host, Michael Davis. There is no doubt that the Christian faith has been used to justify horrible atrocities throughout history, including slavery, racism, and segregation. Though many forget that the abolitionist movement was born out of the church, many point to Scripture's codes on slavery as tantamount to affirmation. How does a biblically minded Christian address these difficult passages? How do we contend for the goodness of God in a culture that says that the God of the Bible affirms slavery? How do we preach the inclusivity of the Gospel when the wider culture is continuing to polarize based on subjective identity? But before we get started, Vince, could you tell us about your new small group curriculum unpacking, “Jesus Among Secular Gods”, published by Lifeway? Vince Vitale: Yeah. We've really enjoyed working with Lifeway on this curriculum, and it's based on a mine and Ravi's book, Jesus Among Secular Gods. It's a small group curriculum, but it's also something you can do individually as well. It has lots of independent study articles, Bible studies, lots of different resources that are around this topic. We hope it's a book that really will equip people to be conversant with the different secular worldviews of today. And not just the worldviews, but with the people that believe those worldviews. At every point throughout the study, we're trying to connect the ideas with people so that you can say, oh yeah, I know someone who believes that, and this gives me some practical ways of engaging with them. The last session is all about the art of conversation. It's all about how do we get into meaningful conversations that focused on important things, and hopefully eventually will focus on Christ. So yeah, hope you can pick up that a curriculum. There's also a YouVersion Bible reading plan that's accompanying it as well, and that's something you can just get for free, available to anyone on YouVersion. We hope you'll check that out as well. Michael Davis: Excellent. Well, let's get into this difficult discussion. The first question is from Bryant. “I recently got confronted with the issue of slavery from a friend. We haven't really finished the discussion, but I told them that it is morally all right to have slaves, biblically speaking. However, I'm not very firm on my stand on this as well, and I would like an extensive explanation on the Bible's view of slavery. And how to address questions concerning this, especially when the Bible permits it and the world has a very negative view of it? What is the Bible's view and stand on slavery? And how do I address someone with a question concerning this in the light of common view of slavery held by people?” Jo Vitale: Well, Bryant, thank you for coming to us with this question. And I appreciate the fact of you saying you're not from on your stand on this, because I actually think as we go through this episode and you see the way we unpack it, hopefully what you'll come to realize is just how radical the Bible is in its valuing of human persons made in the image of God. And that actually, when you look at the story of Scripture and the way that God speaks about people and what it means to be beings created equal and loved by him, you'll come to understand that actually, slavery is something that is really antithetical to the heart and the character of God. I think this question highlights so well what we're often saying on the show about the absolute importance of understanding context when it comes to reading the Bible. And how confused Christians have been historically. We have to hold up our hands and say that historically, there's been so much confusion around this in the way that we've read the texts that. That we have used the Bible to justify the most horrendous kinds of evil. And there's no getting around that fact. But my real question is not what have Christians done historically that has been so evil and damaging? But actually, what does the Bible itself say? And what does God think about slavery? When it comes to the Old Testament, slavery was already really embedded in the culture of the ancient world at the time the Old Testament was written. In pretty much every culture of the Old Testament, slavery was a crucial and piece of the way that society was composed. And it's interesting comparing what the Old Testament has to say, actually, in light of what other ancient cultures thought about slaves. For example, in Greek culture, Aristotle, who's believed to be one of the most advanced thinkers of the ancient world, he basically writes and says, tame animals are naturally better than wild animals. And by analogy, the same must be true of humankind. And he says, some people are slaves by nature and some people are free by nature. And those who are slaves, it's actually for their advantage and just for them to be slaves. So for Aristotle, it's something to do within our very nature. He's implying that there are certain levels of humanity. And some are better than others, and some are intended to be free and others are intended to be slaves. Now, contrast that with the radical words right at the beginning of the Bible in Genesis 1 when it says that, "God said, Let us make mankind in our image, in our likeness. And so God created mankind in his own image, in the image of God, he created them, male and female, he created them." Now, this is just so radical in an ancient worldview where it was basically assumed the only person made in the image of God is the king of a culture. And everybody else within that society would basically be rated on the basis of their social standing. But in contrast to this, the Bible sets forth, before anything else, at the very beginning, that all human beings are set apart from animals to be uniquely image bearers of God, male and female, slave and free. So our foundation is that all people are made in the image of God. And therefore what we see in the rest of the Old Testament is not a vision for humanity as God intended for it to be, but actually what human beings have done with the world that God has made, and the way that we demonize and abuse and hurt one another in turn. Now, when it comes to this question of slavery, one thing we have to understand is that the very identity of God's people, Israel, was formed by the fact that they, themselves, were slaves in Egypt for 400 years. This was crucial to the way that both they understood themselves and their relationship to the God who freed them from slavery, but also the way that they came to treat one another. Rather than being called to hate the foreigner or to see them as enemies, so much of the way that Israel are commanded to treat the foreigner is to love them as you love yourself. So the first thing that needs to be said about the Old Testament when it comes to this question of slavery is, actually, what we are talking about in the Old Testament is a form of indentured servanthood. And this kind of servanthood actually only occurs at all in ancient Israel in response to poverty. The Old Testament makes it clear, God's ultimate desire is that there be no poor among you. And in order to alleviate poverty, the poor are actually given opportunities to glean the edges of fields during harvest time or pick lingering fruit on the trees. after the Israelites have harvested the land. But if, even after all of this, an individual or a family still couldn't pay off their debts, or they face some kind of disaster due to crop failure, and they're literally at risk of starvation, then as a last resort, they had the option of choosing to work as debt servants in order to pay off their debts. But even in these kinds of cases, we have very explicit instructions for how they're to be treated. In the Old Testament, Leviticus 25 says that they're to be treated as workers hired from year to year. You must see to it that those to whom they owe service do not rule over them ruthlessly. Nor was this a permanent position, but every seven years, their debt would be canceled and they would be released, whether they'd managed to pay off the full amount that was owed or not. And in fact, it makes it clear that when these individuals are released, that employers are instructed to give generously to them and to do so without a grudging heart. And what we're seeing here is, this is radically different from the image that we have in our minds when culturally, we talk about this idea of slavery. Vince Vitale: You also could mistreat somebody who was in the position of your servant. Exodus 21 says that if you hit your servant and were to knock out his tooth, he has to go free. If you were to kill a servant, then you yourself would be killed. So servants are treated as people created in the image of God, and there's serious justice that God puts into his law about the way that those who were servants in that culture were treated. Also, if a servant of this sort ran away and took refuge, then it says that they are not to be sent back to the person that they were working for. So in this situation where they had run away, they're given the benefit of the doubt that perhaps they weren't being treated well. And if that was the case, they're not supposed to be sent back. Jo Vitale: Yeah. And it's also interesting that people accused the Old Testament law of being pro human trafficking, but actually, you're not allowed to kidnap people and force them into slavery in the first place. Nor are you allowed to tattoo them or brand them as if they were property. In fact, in every one of these instructions, when you compare them to other ancient Near Eastern law codes, we see a radical difference in the treatment of slaves in other cultures and servants within Israel. At every point, the emphasis is on the fact that they're not lesser beings or creatures of some kind, but they are equally human. For example, Job in the Old Testament, he asked the question, "If I've denied justice to my manservants and maidservants, then what will I do when God confronts me? What will I answer when called to account? Did not he who made me in the womb make them? Did not the same one form us both within our mothers?" And it's on the basis of actually the radically humane treatment of these servants in comparison to everything else you find in the ancient Near East. That is the Anchor Bible Dictionary that comments that we find the first appeals in world literature to treat slaves as human beings for their own sake and not just in the interests of their masters. Vince Vitale: And then as we move to the New Testament, we have Paul, referring to those who were slaves in the Roman Empire as brothers. We have him saying that there is no longer slave nor free, but there's that equality of value in unity in the body of Christ. And really, as we then move beyond the New Testament and into further history, I think it's very fair to say that the Biblical and the Christian roots and ideals that really laid the framework, in large respect, for movements towards abolition in various regions and various times around the world. There are a few reasons for that. There are some very key things that the Bible says is true of all humanity, all races, all ethnicities, all cultures, that in a sense put us all in the same boat. One of those things is about the sinfulness of humanity. That every one of us falls short. And so there is not this distinction between those who are in power and those who are not in power, and in any way them being able to say, well, we are more valuable and you are less valuable. We are more human and you are less human. Which, in the ancient world, would have been so regular for those who are in power to even be treated as gods, and those who are not in power to be treated as slaves. Then you have the universal Fatherhood of God. Literally, every person has God as their Creator, and ideally, as their Father, if they accept him. And therefore, we are brothers and sisters in that most literal sense, and that unity of value within the family that you have when you have the same father. Thirdly, as Jo's mentioned as well, that every single person being created in the image of God. And that image having to do, in part, with God being a reasonable God, having reason, and that God being a free God, that got freely created. And so that is what gives every single person the intrinsic value. And I think over time, people reasoned out and lived out and wrestled to the conclusion, if God himself gave us humanity, the freedom of whether to choose him or not to choose him, if he gave us that sacred gift and he was willing, himself, to prioritize freedom in that sort of way, well then, we as human persons, we as human governors or legislators or people who are responsible for societies, we better take that as a key priority as well. Jo Vitale: Yeah, sometimes there may be texts in the New Testament that we struggle with, again, because we're trying to make sense of the context. So for example, in 1 Peter, Peter writes, "In reverent fear of God, submit yourselves to your masters, for it's commendable if someone bears up under the pain of unjust suffering." Some might point to that and say, well, clearly Peter here is endorsing slavery in some way. But actually, he's not, he's calling it unjust. But I think what he's saying here is, sometimes as Christians, we may be in a situation where we don't yet have the power to bring about change and affect justice as it should be. But nevertheless, the way we conduct ourselves can still be a witness to Christ and to the Gospel, even as we bear up under suffering. I think that would be true in different ways in many of our lives. And that we have the opportunity, even under difficult situations, to speak some kind of truth about who Christ is, and perhaps even some of these slaves had the opportunity to lead their masters to faith because of the way that they lived their lives. And yet when you look at the whole flow of the New Testament, we see a clear sense in which the Gospel points to liberation. Whether it's Paul repudiating the slave trade in 1 Timothy, or referring to slaves like Andronicus and Barnabas, his fellow workers and kinsmen in Romans. Or whether it's encouraging slaves to acquire freedom wherever possible in 1 Corinthians, or treating them as fully accepted members of the body of Christ, or reminding Christian masters to treat their slaves as brothers and sisters in Christ. Altogether, we see that the Gospel is a powerful message of liberation that starts with the very first sermon Jesus ever preached. I love it that when Jesus stands up in the synagogue and he says, "Today, these words are fulfilled in your hearing," and then he quotes the Prophet Isaiah, "The spirit of the sovereign Lord is on me because the Lord has anointed me to proclaim good news to the poor. He sent me to bind up the brokenhearted, to proclaim freedom for the captives. I'm released from darkness for the prisoners to declare the year of the Lord's favor." Vince Vitale: And it is just so frustrating and heartbreaking that we, as a church, have often not lived up nearly to the ideals that Jesus and that the Bible have left for us. We have to be willing to admit the really terrible aspects of parts of our history where, at times, people claiming to be Christians who were slave owners, say in the early colonial period. And there are some historical accounts of people who didn't want their slaves to become Christians, because they thought Christianity was for a free person and not for one who was a slave. And they were worried that if they did become Christians, then they might demand their freedom. So there is a very tarnished history here, and in many ways that can be the case still today. So there's a lot of repentance that's necessary. There's a lot of reconciliation that's necessary. And yet, I'm so grateful to have the hope of the fact that we can, in this life and in the life to come, come to a better place in both our understanding and our treatment of one another, because of the ideal that Jesus gives us, because of the ideal that the Bible gives us. And because he doesn't leave us sinners to try to enact that on our own, but yet left his Holy Spirit to empower us to live with the unity that he desires for us as well. Jo Vitale: One question we could just be asking today is, what could we do even now to help to end slavery? Because it's not like it isn't still a problem in our world today. In fact, statistics range between 25 to 45 million slaves in the world today, which is the highest recorded number in all history. And human trafficking is identified as the second largest criminal enterprise in the world, after drug and arms dealings. So this isn't just an ancient problem, this is very much a present problem. So I think God is really asking of his church, what are you going to do about this today? How are you going to bring the good news of my Gospel to the 100,000 girls who are trafficked each year? Michael Davis: This is actually a really good segue way into this next question, because though most of us don't understand what it's like to experience being enslaved, there are a great many believers and a great many people in our culture that do experience racism. So this question actually comes from Richard. “I am first a follower of Jesus, but also an African American who cares deeply about the spiritual wellbeing of our nation. It pains me to see the moral decay and recent violent events that have chipped away at decades of progress for minorities in the US. Fear, suspicion, and stress abounds. How do you respond to those who argue that the Bible has been used to justify slavery, racism, racial division, and that Sunday still remains one of the most segregated days of the week?” Vince Vitale: Wow, thanks for that question, Richard. There's a lot in there. Just recently, we had Lisa Fields to our office. She's the founder and president of the Jude 3 Project and apologetics organization, and it's particularly strong in its emphasis on equipping the African American church. One thing she said really stuck with me, we were talking about race, we were talking about racial reconciliation. And she said, we don't just have a racial reconciliation problem, she said we have a reconciliation problem. She said we are not, as the church, good at reconciling. We don't value reconciling, we don't make it part of our practice and our spiritual discipline to identify where we need to reconcile, and to do it and to do it well and to do it Biblically. So of course we're not in position to reconcile racially well, if we don't even know how to reconcile generally. We don't even know how to reconcile within our own families, within our own friendships groups. I thought that was really significantly. That took me to Matthew 5. and this was a point that I took from a friend named Judy, but it says, "Therefore, if you are offering your gift at the altar, and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them. Then come and offer your gift." And I've read that verse numerous times, many times. And I don't think I fully appreciated the significance of it. This is how serious God is about reconciliation. He's saying, if you're on your way to worship me and you realize that you're unreconciled, that someone has something against you or that you have something against someone else, go and reconcile with them first. I would rather you put your explicit worship of me on hold until you've gone and reconciled with your brother or sister, and then come back and worship me in the context of corporate worship. It's a very significant thing. We know how serious God is about our worship. Well, how serious must he be, then, about reconciliation? And I think it's something, therefore, that we need to take very, very seriously. And we need to start with ourselves and we need to start asking questions like, when is the last time that I said to someone, not just I'm sorry as a kind of quip, but said to someone genuinely, I was wrong, I have no excuses. Will you forgive me? Now, those are vulnerable words. But the reality is, if the Bible is correct that we are all sinners and we all fall short of the glory of God, then we should be saying those words regularly. We should regularly be standing in front of our family, our friends, our colleagues, people of our race and people of other races, and we should be saying, I was wrong. Will you forgive me? I repent. And until we're in the habit, I think, of those words coming out of our mouth regularly, then we're not going to be in position to make serious progress in terms of race relations in our country and beyond. Jo Vitale: What Vince just shared about and is acknowledging, when we come to a place of worship and then we become aware of where we've caused offense. But I also think we really need to be asking God and the Holy Spirit just to help us to see. Because I think we also have blind spots, sometimes we're not even aware of the offenses we've committed. I think this can be particularly true when it comes to racism. I often think of the prayer of David in the Psalms, he prays, "Search me, oh Lord, and know my heart, test me and know my anxious thoughts, see if there is any offensive way in me and lead me in the way everlasting." The point is, sometimes there are things in our hearts that we're not even aware of that they're there. It's been interesting for Vince and I, we moved to the US about a year and a half ago, and before we did that...You know, we come from churches that actually were very diverse. I grew up in a church in London that was incredibly mixed, whether socioeconomically or racially. It was a wonderful experience of what I think that the family of God should look like. And then we were at a church in Oxford that was very multiethnic, international people from all over the world. Their tagline was house of prayer for all nations, and that was certainly true of our church. It was only really when we moved to the states a year and a half ago that we were confronted in a new way. Our eyes were opened, I would say to some of the challenges around segregation that we just hadn't seen in a different cultural context. Partly that was because we were in a different context, partly probably because we didn't have our eyes opened the way that we should have. So for us, moving here has been partly really asking God to teach us, to show us, and learning to listen really well and really carefully and take a lot of time over it before we even begin to open our mouths and speak. Vince Vitale: Yeah, that's good. And I think we need to start with ourselves. For Jo and for me, the way that has looked, now having moved to Atlanta, is that we're attending a predominantly black church. It's not necessarily the case that God is going to lead every white person to do that. But maybe it's a question that we should be asking, a question that we should be praying about, where God wants us specifically, so that those Sundays aren't as segregated as they need to be. So often, I think diversity comes in the form of a predominantly white church inviting those of other ethnic backgrounds into a white church and to worship in ways that predominantly white churches tend to. That's great. But it's great when it's moving in the other direction as well, and you have diversity moving in more than one direction. Our pastor spoke about Jesus going through Samaria to meet the woman at the well in John 4. And interesting, it starts in verse four with, "Now he had to go through Samaria." Now, he didn't geographically have to go through Samaria. In fact, most people in his day wouldn't have gone...Most Jews in his day wouldn't have gone through Samaria. They would have went around so that they wouldn't have to deal with the discomfort of interacting with those of another race. But Jesus specifically goes through Samaria. He specifically meets this woman. And then he asked her if he could have a drink. So he's asking if they can drink out of the same vessel, out of the same jug, having those germs mixed between them. It's a real vulnerable request, and really an expression of the extent to which he sees her as human, and as someone that he can be close to. Really significant statement. I just think it's a model for us to not wait for these issues to come into our home in some way, but to go out and ask the question, what does it look like for me to walk through Samaria, and to have the interactions that God is leading me to have there? Jo and I have found in Atlanta that several of probably the most meaningful and valuable things we've been a part of, both spiritually in terms of church, but also just socially and in terms of the arts in the community here, and...I'm thinking of a jazz club that we went to, which is probably the best night that we've had since we moved to Atlanta. It was really an all-black context. And the interesting thing that we found was that when we were inside, we would look outside, and we would see white people walking by the front. And they would look in, and it was almost like this expression of, that looks really cool, but I guess it's not for me, and walk by. In a sense, not walking through Samaria. I guess we didn't know any better, so, we just walked in. We were just so grateful for the extent to which we were welcomed and cared for. And we've had some of our absolute best experiences by walking through Samaria. It's just wonderful to sit in church and to be learning so much by having to see the world, and also having to see the Scriptures, through a different lens, through a different filter, from the eyes of a different culture. Things that are pulled legitimately out of a text in the Bible, but not the things I would have pulled out of it, because someone's pulling out of it from a different culture, from a different set of life experiences. It's something that we've been really thankful for. Part of it, I think, is just like you said, Jo, being willing to be ignorant, being willing to be naive. And oftentimes we're just asking questions or saying, we don't know how to speak about this. We don't know how to think about this. This is completely new to us. And just having to be willing to be stupid and naive and ask them questions and just learn from people who are different from you and who have had different experiences from you. That's been a big part of our experience here in Atlanta, and it's one we would very much encourage for others as well. Jo Vitale: I think one of the beautiful things about Jesus is he has such a gift of relating to every single person. That when you look at Jesus, you feel like this is someone who you are at home with. But I think part of the problem with that, as well, is in our heads. Because we feel so at home with Jesus, we basically wind up projecting onto Jesus someone who looks like us. And I think that's been part of the problem, certainly historically, and you might even say even to this present day. A lot of people... If you've grown up in a white evangelical culture, you might think of Jesus as very white or as someone who looks like you. But actually, Jesus doesn't look like me. Jesus is a Middle Easterner. A shock for some of us in America today might be to remember, Jesus isn't American. So just remembering that actually, we come to the table with all of our different cultural baggage and our backgrounds. And God looks at us and he says, you're mine, you're made in my image, I'm a god who values diversity. And even when we look at the very nature of God, God isn't just one, but he's three persons in one. There's something about unity within diversity that is right at the character and the heart of God. I think that's why, when it comes to the book of Revelation, we see this beautiful picture of what heaven will look like. Where it will be a house of prayer for all nations, where every tribe and every tongue will worship Jesus, and our worship will be so much more beautiful because of the diversity represented, not because we've all learned to speak in one language or one tongue or molded ourselves into one kind of thing. I think there's as many kinds of beauty as there are people in the world because we're all made in the image of God. Michael Davis: Well, guys, we are out of time. Vince, sum it up for us. Vince Vitale: Well, this is a really difficult topic. And I know I speak for all of us in saying that we feel like we're just scratching the surface of our understanding, scratching the surface in terms of where our hearts need to be with respect to these issues of race. But we're thankful to have friends around us who are challenging us to do that. It's an issue that we want to speak about more on this show. We're hoping that Lisa Fields will come down, she's agreed she will come down. She's a real mentor to us in several respects and we're excited to hear more from her and learn more from her on this issue as well. But we thank you for the questions today. We hope that we've been clear that the Bible... I was going to say cannot be used. Sadly, it can be used, because of our sinful nature. But it should not be used, ever, to justify slavery or racism or racial division. And it has to break our hearts whenever we see Sunday being the most segregated day of the week. It just cannot be the case. We need to unite around that prayer in John 17, that prayer that Jesus offered on our behalf, "My prayer is not for them alone. I pray also for those who will believe in me, that all of them may be one, Father, just as you are in me and I am in you, may they also be in us so that the world may believe that you have sent me." People are not going to believe in Jesus when they see division in our churches on a Sunday. And he goes on, "I have given them the glory that you gave me, that they may be one as we are one. I in them and you and me, so that they may be brought to complete unity." That's our prayer. "Then the world will know that you sent me and have loved them, even as you have loved me." Michael Davis: Vince, Jo, thank you guys for joining me. Thank you all for listening, and we will catch you next week. Every article, podcast, and video on this website is made possible by the kindness of our supporters. If you'd like to support our mission of sharing a thoughtful Christianity to the world, you can donate through our site.	6,850	ENGLISH	1
Racism and sexism appear to coexist in the minds of victims of either prejudice, according to new Rutgers research published in the journal Psychological Science. That means the impact of racist and sexist behavior is broader than often believed, according to lead author Diana Sanchez, a social psychologist and an associate professor of psychology in the School of Arts and Sciences. “This research shows that prejudice has far-reaching consequences that span beyond targeted groups,” Sanchez says. “White women may be harmed by racism and men of color harmed by sexism.” Sanchez says the reason why racists are assumed to be sexist and sexists are assumed to be racist is their presumed mindset about hierarchy. “We found that prejudice transfers (between racism and sexism) because our participants believed that racist or sexist people thought that some groups of people should be on top and others not, that some groups of people are superior to others,” she says. In the study, Sanchez and her colleagues used both online and laboratory experiments to understand how women and African-American and Latino men perceived prejudice exhibited by others. They discovered that women tended to believe that someone expressing racist attitudes would also be sexist, and that Latino and African-American men believed someone displaying sexist attitudes would also be racist. White men, the researchers found, while recognizing sexist and racist attitudes, did not necessarily feel threatened by them. The research consists of five separate experiments. In the first experiment, conducted online, the researchers asked 257 white men and women to read a profile filled out by an anonymous participant and containing clear signs of gender or racial prejudice. “We asked them to form impressions of the people whose profiles they read, and then we asked them to answer a set of questions about their impressions,” Sanchez says. “Then, we asked them to imagine they were being evaluated for a job by the person who had filled out that profile. Did they think they’d be treated fairly by that person? Did they think they’d be devalued because of their gender or race? Did they think that person preferred a world in which some people were on top and others not?” The white men in the group assumed that sexists were racists and racists were sexists, but did not generally feel threatened by the racism or sexism of the person whose profile they read. White women, on the other hand, feeling threatened by the sexist profiles, also felt threatened by the racist ones, assuming they would be sexist, as well. The second study was like the first, except that the subjects were African-American, Latino and white men, and the profiles showed signs of sexism. Latino and African-American men were much more likely to expect racist behavior from the sexists in the profile than their white counterparts. In the face-to-face experiments, people were paired with partners who, they were told, were evaluating their mock interviews or speeches. Again, women who thought their interviewers expressed racism anticipated being devalued and treated unfairly because of their gender. “A great deal of psychological research examines whether racism and sexism coexist, and generally speaking this research finds that they do,” Sanchez says. “But what we didn’t know was whether people in stigmatized groups perceived that to be true. Now we know that people perceive and experience stigma in ways that extend beyond their own group.”	<urn:uuid:ac2d0781-653c-4b14-ac8d-2d8be16c266b>	CC-MAIN-2020-05	https://scienceblog.com/492231/racism-sexism-go-together/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250620381.59/warc/CC-MAIN-20200124130719-20200124155719-00376.warc.gz	en	0.981554	695	3.3125	3	[ 0.18198688328266144, 0.15945503115653992, 0.051264580339193344, 0.004949895199388266, 0.1178237572312355, 0.34368520975112915, 0.48286890983581543, 0.2018665373325348, 0.3542235195636749, -0.14782795310020447, 0.48302075266838074, -0.054095856845378876, 0.17326243221759796, 0.1441612690687...	3	Racism and sexism appear to coexist in the minds of victims of either prejudice, according to new Rutgers research published in the journal Psychological Science. That means the impact of racist and sexist behavior is broader than often believed, according to lead author Diana Sanchez, a social psychologist and an associate professor of psychology in the School of Arts and Sciences. “This research shows that prejudice has far-reaching consequences that span beyond targeted groups,” Sanchez says. “White women may be harmed by racism and men of color harmed by sexism.” Sanchez says the reason why racists are assumed to be sexist and sexists are assumed to be racist is their presumed mindset about hierarchy. “We found that prejudice transfers (between racism and sexism) because our participants believed that racist or sexist people thought that some groups of people should be on top and others not, that some groups of people are superior to others,” she says. In the study, Sanchez and her colleagues used both online and laboratory experiments to understand how women and African-American and Latino men perceived prejudice exhibited by others. They discovered that women tended to believe that someone expressing racist attitudes would also be sexist, and that Latino and African-American men believed someone displaying sexist attitudes would also be racist. White men, the researchers found, while recognizing sexist and racist attitudes, did not necessarily feel threatened by them. The research consists of five separate experiments. In the first experiment, conducted online, the researchers asked 257 white men and women to read a profile filled out by an anonymous participant and containing clear signs of gender or racial prejudice. “We asked them to form impressions of the people whose profiles they read, and then we asked them to answer a set of questions about their impressions,” Sanchez says. “Then, we asked them to imagine they were being evaluated for a job by the person who had filled out that profile. Did they think they’d be treated fairly by that person? Did they think they’d be devalued because of their gender or race? Did they think that person preferred a world in which some people were on top and others not?” The white men in the group assumed that sexists were racists and racists were sexists, but did not generally feel threatened by the racism or sexism of the person whose profile they read. White women, on the other hand, feeling threatened by the sexist profiles, also felt threatened by the racist ones, assuming they would be sexist, as well. The second study was like the first, except that the subjects were African-American, Latino and white men, and the profiles showed signs of sexism. Latino and African-American men were much more likely to expect racist behavior from the sexists in the profile than their white counterparts. In the face-to-face experiments, people were paired with partners who, they were told, were evaluating their mock interviews or speeches. Again, women who thought their interviewers expressed racism anticipated being devalued and treated unfairly because of their gender. “A great deal of psychological research examines whether racism and sexism coexist, and generally speaking this research finds that they do,” Sanchez says. “But what we didn’t know was whether people in stigmatized groups perceived that to be true. Now we know that people perceive and experience stigma in ways that extend beyond their own group.”	657	ENGLISH	1
Charles Dickens was born in Portsmouth in 1812. He had an unhappy childhood because at the age of 12 he was put to work in a factory. When the family finances improved he was sent to a school in London. At 15, he found employment as an office boy at a lawyer’s and studied shorthand at night. By 1832 he had become a very successful shorthand reporter of parliamentary debates in the House of Commons, and began to work as a reporter for a newspaper. he is primarily known for his masterpiece "Oliver Twist". it was begun in 1837 and continued in monthly instalments. While his other masterpiece" Nicholas Nickleby" was published in 1839. Although Charles Dickens was a republican The protagonists of his autobiographical novels such as Oliver Twist, David Copperfield and Little Dorrit , became the symbols of an exploited childhood confronted with the bitter realities of factories. Other works such as Bleak House, Hard Times and Great Expectations , which deal with the conditions of the poor and the working class in general. By the time of his sudden death in Kent Dickens had met princes and presidents and had amassed a fortune. He was buried in Westminster Abbey. And today he is considered one of the most important writers of the Victorian Age. in his works the author attacked the social evils ofhis times, such as poor houses, unjust courts and the underworld.	<urn:uuid:d4136352-b20f-40a7-9c23-251d2f748016>	CC-MAIN-2020-05	https://www.skuola.net/letteratura-inglese-1800-1900/dickens-life240450x.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250589560.16/warc/CC-MAIN-20200117123339-20200117151339-00147.warc.gz	en	0.989829	279	3.484375	3	[ 0.36062783002853394, 0.05892888456583023, 0.547426164150238, 0.22968652844429016, 0.2851531505584717, -0.4022463262081146, -0.1483033448457718, -0.05196083337068558, -0.3344423174858093, 0.06087803095579147, 0.32545006275177, -0.019512049853801727, -0.04528351128101349, 0.17166005074977875...	1	Charles Dickens was born in Portsmouth in 1812. He had an unhappy childhood because at the age of 12 he was put to work in a factory. When the family finances improved he was sent to a school in London. At 15, he found employment as an office boy at a lawyer’s and studied shorthand at night. By 1832 he had become a very successful shorthand reporter of parliamentary debates in the House of Commons, and began to work as a reporter for a newspaper. he is primarily known for his masterpiece "Oliver Twist". it was begun in 1837 and continued in monthly instalments. While his other masterpiece" Nicholas Nickleby" was published in 1839. Although Charles Dickens was a republican The protagonists of his autobiographical novels such as Oliver Twist, David Copperfield and Little Dorrit , became the symbols of an exploited childhood confronted with the bitter realities of factories. Other works such as Bleak House, Hard Times and Great Expectations , which deal with the conditions of the poor and the working class in general. By the time of his sudden death in Kent Dickens had met princes and presidents and had amassed a fortune. He was buried in Westminster Abbey. And today he is considered one of the most important writers of the Victorian Age. in his works the author attacked the social evils ofhis times, such as poor houses, unjust courts and the underworld.	291	ENGLISH	1
On November 12, 2019, the public of Sydney, Australia was warned of catastrophic dangers from wildfire. Since then, 15.6 million acres of the country has burned. The fires have taken a large toll on the people who live there, 24 people have died and over 1,000 homes have been destroyed, and people are evacuating every day. This has been one of the worst fire seasons Australia has ever seen. The area of land that has been destroyed is much bigger than the fires California experienced in 2019, and even bigger than the land destroyed in the devastating fires in the Amazon rainforest. Imagine the entire area between Logan and Nephi being completely destroyed by fire, and that’s how much of Australia has been burnt down. But it isn’t just Australia being affected by these devastating fires. It is possible for the smoke from these fires to spread across the Earth, causing poor air quality for countries across the world. The pollution from the smoke is so bad there, that people are being sent to the hospital each day. The wildlife on the continent is extraordinary, and many species have been pushed to the brink of extinction. It is estimated that over 1 billion animals have died. If we can’t find a way to put these fires out now, the koalas we think of when we think of Australia along with tons of other species will be gone forever. Is there a solution to this? The fires have seemed never-ending, and there’s only so much fire fighters can do. Researchers have been looking for a solution, and some indigenous people might have a surprising solution. Their idea is to start small scale fires to clear the debris that would help the large fires spread. The fires in Australia have been devastating, and although it might seem like it doesn’t have anything to do with us, it could have an impact on us. If you want, there are many places you can donate to to help fight this and save Australia.	<urn:uuid:0dd72007-94e0-4e8d-9485-3a1eee2f59b0>	CC-MAIN-2020-05	https://davisdarts.org/australia-fires/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250604397.40/warc/CC-MAIN-20200121132900-20200121161900-00439.warc.gz	en	0.981913	405	3.53125	4	[ -0.05462073162198067, 0.2570563852787018, 0.3034554123878479, 0.1662248820066452, 0.562126100063324, 0.29557543992996216, 0.008252809755504131, 0.38936159014701843, -0.1203312873840332, 0.38256198167800903, -0.07648167014122009, -0.5919893383979797, 0.15495911240577698, 0.5663292407989502,...	9	On November 12, 2019, the public of Sydney, Australia was warned of catastrophic dangers from wildfire. Since then, 15.6 million acres of the country has burned. The fires have taken a large toll on the people who live there, 24 people have died and over 1,000 homes have been destroyed, and people are evacuating every day. This has been one of the worst fire seasons Australia has ever seen. The area of land that has been destroyed is much bigger than the fires California experienced in 2019, and even bigger than the land destroyed in the devastating fires in the Amazon rainforest. Imagine the entire area between Logan and Nephi being completely destroyed by fire, and that’s how much of Australia has been burnt down. But it isn’t just Australia being affected by these devastating fires. It is possible for the smoke from these fires to spread across the Earth, causing poor air quality for countries across the world. The pollution from the smoke is so bad there, that people are being sent to the hospital each day. The wildlife on the continent is extraordinary, and many species have been pushed to the brink of extinction. It is estimated that over 1 billion animals have died. If we can’t find a way to put these fires out now, the koalas we think of when we think of Australia along with tons of other species will be gone forever. Is there a solution to this? The fires have seemed never-ending, and there’s only so much fire fighters can do. Researchers have been looking for a solution, and some indigenous people might have a surprising solution. Their idea is to start small scale fires to clear the debris that would help the large fires spread. The fires in Australia have been devastating, and although it might seem like it doesn’t have anything to do with us, it could have an impact on us. If you want, there are many places you can donate to to help fight this and save Australia.	407	ENGLISH	1
The jurist Franz Kempner worked in the colonial administration in German East Africa from 1906, and was injured there several times during World War I. After his return to Germany, he was initially employed in the Reconstruction Ministry before joining the Reich Chancellery in 1922, holding the office of undersecretary of state from 1925 to 1926. He largely withdrew from public life over the next few years. A member of the German People's Party (DVP) during the Weimar Republic, Franz Kempner was a close friend of Erwin Planck since they worked together at the Reich Chancellery. Like the latter, Kempner rejected National Socialism and was connected to numerous individuals in the resistance. He took part in a discussion circle of opposition-minded former diplomats, civil servants, and academics at the home of Johanna Solf, where open criticism of the National Socialist regime was voiced. He was also in contact with the circle formed around Ulrich von Hassell, Johannes Popitz, and Carl Goerdeler, whom he met in 1943 and who attempted to recruit him for the office of undersecretary of state in the Reich Chancellery after a successful coup. After July 20, 1944, he was arrested and admitted his reservations about National Socialist racial and church policy during Gestapo interrogations. Franz Kempner was sentenced to death by the People's Court on January 12, 1945, and murdered in Plötzensee on March 5.	<urn:uuid:455cbbbd-0cb5-484e-825b-50e288eb9b79>	CC-MAIN-2020-05	https://www.gdw-berlin.de/en/recess/biographies/index_of_persons/biographie/view-bio/franz-kempner/?no_cache=1	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251802249.87/warc/CC-MAIN-20200129194333-20200129223333-00474.warc.gz	en	0.982985	294	3.328125	3	[ -0.34473636746406555, 0.6033788919448853, -0.1259315460920334, -0.27781787514686584, 0.4123765230178833, 0.15080147981643677, 0.23493589460849762, -0.1957334578037262, -0.16525746881961823, -0.22091785073280334, 0.4247516989707947, -0.08831369876861572, 0.05171753093600273, 0.3775813281536...	4	The jurist Franz Kempner worked in the colonial administration in German East Africa from 1906, and was injured there several times during World War I. After his return to Germany, he was initially employed in the Reconstruction Ministry before joining the Reich Chancellery in 1922, holding the office of undersecretary of state from 1925 to 1926. He largely withdrew from public life over the next few years. A member of the German People's Party (DVP) during the Weimar Republic, Franz Kempner was a close friend of Erwin Planck since they worked together at the Reich Chancellery. Like the latter, Kempner rejected National Socialism and was connected to numerous individuals in the resistance. He took part in a discussion circle of opposition-minded former diplomats, civil servants, and academics at the home of Johanna Solf, where open criticism of the National Socialist regime was voiced. He was also in contact with the circle formed around Ulrich von Hassell, Johannes Popitz, and Carl Goerdeler, whom he met in 1943 and who attempted to recruit him for the office of undersecretary of state in the Reich Chancellery after a successful coup. After July 20, 1944, he was arrested and admitted his reservations about National Socialist racial and church policy during Gestapo interrogations. Franz Kempner was sentenced to death by the People's Court on January 12, 1945, and murdered in Plötzensee on March 5.	324	ENGLISH	1
Bullying is the use of force, coercion , or threat, to abuse , aggressively dominate or intimidate. The behavior is often repeated and habitual. One essential prerequisite is the perception by the bully or by others of an imbalance of physical or social power. This imbalance distinguishes bullying from conflict. Bullying ranges from one-on-one, individual bullying through to group bullying, called mobbing , in which the bully may have one or more "lieutenants" who may be willing to assist the primary bully in their bullying activities. All throughout high school, I was bullied. Online, to my face, through text. It was unbelievably unbearable. I felt as though I had no friends. I hated going to school, it was humiliating. When I was at high school there was a period of time when I wore a pink T-shirt. I wore it because I thought it was cool. I even wore it with my cardigan before its unfortunate loss. I am sure, however, that the wearing of said shirt and cardy didn't contribute to any of the bullying I was the butt of. There were more than enough reasons for that: I was frail, pale, bespectacled, a reader, and ginger. Bullying has been the subject of worldwide study for over four decades and is widely reported by social media. Despite this, the issue is a relatively new area of research in Brazil. This study analyzes academic literature addressing bullying produced in Brazil focusing on aspects that characterize this issue as a subtype of violence: gender differences, factors associated with bullying, consequences, and possible intervention and prevention approaches. The guiding question of this study was: what have Brazilian researchers produced regarding bullying among adolescents?	<urn:uuid:54e8a46d-5d68-4128-b36d-e5396df1f841>	CC-MAIN-2020-05	https://sunduk-istorij.info/top-rated/torture-of-bullying-a-tool-of-torture.php	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250592261.1/warc/CC-MAIN-20200118052321-20200118080321-00198.warc.gz	en	0.98472	346	3.65625	4	[ 0.28116753697395325, 0.15105973184108734, 0.2727791666984558, 0.002340864622965455, -0.21248526871204376, 0.17085681855678558, 0.2513139843940735, 0.040382131934165955, 0.40857139229774475, -0.4061841070652008, 0.22763116657733917, -0.49103909730911255, 0.07764632999897003, 0.0428215153515...	1	Bullying is the use of force, coercion , or threat, to abuse , aggressively dominate or intimidate. The behavior is often repeated and habitual. One essential prerequisite is the perception by the bully or by others of an imbalance of physical or social power. This imbalance distinguishes bullying from conflict. Bullying ranges from one-on-one, individual bullying through to group bullying, called mobbing , in which the bully may have one or more "lieutenants" who may be willing to assist the primary bully in their bullying activities. All throughout high school, I was bullied. Online, to my face, through text. It was unbelievably unbearable. I felt as though I had no friends. I hated going to school, it was humiliating. When I was at high school there was a period of time when I wore a pink T-shirt. I wore it because I thought it was cool. I even wore it with my cardigan before its unfortunate loss. I am sure, however, that the wearing of said shirt and cardy didn't contribute to any of the bullying I was the butt of. There were more than enough reasons for that: I was frail, pale, bespectacled, a reader, and ginger. Bullying has been the subject of worldwide study for over four decades and is widely reported by social media. Despite this, the issue is a relatively new area of research in Brazil. This study analyzes academic literature addressing bullying produced in Brazil focusing on aspects that characterize this issue as a subtype of violence: gender differences, factors associated with bullying, consequences, and possible intervention and prevention approaches. The guiding question of this study was: what have Brazilian researchers produced regarding bullying among adolescents?	342	ENGLISH	1
People in both the Eastern and Western worlds have searched for centuries to find better ways to preserve foods; discovering through experience that the use of salt not only preserves, but improves flavour. In ancient China preserved foods and their seasonings were known as jiang – perhaps the forerunner to what we now know as soy sauce. Different types of jiang were produced from meat, seafood, vegetables and grain. Of these ingredients, grain was the most easily available and manageable, so the jiang made from soybeans and wheat developed more rapidly. The process of making this “grain jiang” eventually spread from China into Japan and other neighbouring countries. Today’s soy sauce is said to originate from this seasoning. After being introduced into Japan, the development and processing of jiang took a distinctive turn. By the middle of the seventeenth century the process of producing naturally brewed soy sauce had been established here and began to spread throughout the country.	<urn:uuid:b4a117ea-fd3d-4672-aeb8-875ebb343166>	CC-MAIN-2020-05	https://www.kikkoman.eu/kikkoman-soy-sauce/history-of-soy-sauce/	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579250594333.5/warc/CC-MAIN-20200119064802-20200119092802-00186.warc.gz	en	0.984104	192	3.28125	3	[ -0.30157387256622314, 0.24054668843746185, 0.12068206071853638, -0.4146183431148529, 0.37005215883255005, 0.2049107700586319, 0.21132151782512665, -0.12061022967100143, -0.33338624238967896, -0.20595353841781616, -0.1310872584581375, -0.6670790910720825, 0.38415050506591797, 0.047260995954...	12	People in both the Eastern and Western worlds have searched for centuries to find better ways to preserve foods; discovering through experience that the use of salt not only preserves, but improves flavour. In ancient China preserved foods and their seasonings were known as jiang – perhaps the forerunner to what we now know as soy sauce. Different types of jiang were produced from meat, seafood, vegetables and grain. Of these ingredients, grain was the most easily available and manageable, so the jiang made from soybeans and wheat developed more rapidly. The process of making this “grain jiang” eventually spread from China into Japan and other neighbouring countries. Today’s soy sauce is said to originate from this seasoning. After being introduced into Japan, the development and processing of jiang took a distinctive turn. By the middle of the seventeenth century the process of producing naturally brewed soy sauce had been established here and began to spread throughout the country.	188	ENGLISH	1
The Southerners had many advantages over the Northerners that made this war very hard to win. - History of star wars essay - Synthesis essay introduction example - How to write a thesis about a compare and contrast essay - What makes a quality reseach question for the extended essay The Declaration of Independence declared freedom from Britain, so the women figured the Declaration of Sentiments declared their freedom from the men. Economic and social differences between the North and the South, states' rights verses federal rights, the fight between the proponents of slavery and abolitionists, and the election of Abraham Lincoln all contributed to the Civil War.The Railroading industry quickly blossomed in the North, where it provided a much needed alternative to canals, but could never quite get a foothold in the South. During the time before the Civil War Americans the South, and the North could not agree on whether or not we could survive as a nation being half-slave and half-free. What they failed to realize was that the cotton boom had done more for the North than it had done for the South. The Union won the war and it finally ended in To the South, however, the war was a draining and debilitating leech, sucking the land dry of any semblance of economical formidability. Telegraph lines ran along the tracks, connecting one station to the next and aiding the scheduling of the trains. The author of each essay does acknowledge and discuss the views of the other authors. The North was antislavery, but the South was all for slavery. There is not really a single or definitive answer because the effects and the outcomes of the war are still being determined. To the South, however, the war was a draining and debilitating leech, sucking the land dry of any semblance of economical formidability. The one thing that all historians agreed upon was the division between the North known as the Union and the South known as the Confederacy that escalated on the soil of the United States of America Won Stampp, Between the two, conflict is hwo to write an essay intro. There is a myriad of individuals trying to why history to the whatever suits their best interest, won it can never be clear as to what is the truth and what is propaganda. On April 15,President Lincoln called on the essays to provide 75, militia men for 90 days to war down the rebellion of. Until then, the arduous task of separating the seeds from the cotton before sale had been done the by essay labor and was, did, very inefficient. The Union, with its some 22, miles of track, was able to transport weaponry, clothes, food, soldiers, and whatever supplies were needed to almost any location in the entire theater. He wrote this article to highlight the Civil war centennial in the U. The Civil War and Reconstruction. Some would north the that Lincoln and Grant civil on the Southern civil could have why the result. Unquestionably, the war was won Why the Did Won the Civil War by David Donald: Reflection on the economic, military, diplomatic, war, and social reasons the South lost. A People"s Contest. Prior, and the the Civil war, the North's economy was always stronger than the South's, boasting of resources that the Confederacy had no means of attaining. Essay on Why The North Won the Civil War - Words \| Bartleby Communication, or rather lack thereof, was another impediment to Southern north growth. Battles have been fought since the dawn of time. Northerners, prepared to endure the deprivation of war, were won to find that they were experiencing an north industrial boom essay after the first year of war. It is the greatest catastrophe that can befall human beings. The North wanted to free the why to help fight the civil, but the South the not fond of that. You are bound to fail. The Coming Fury. However, each author also goes on to explain their botheration and disagreement with their did. California colleges that dont require essay North, as with all telegraph lines, embraced its relatively low cost and ease of construction. They slaves who had not yet been freed probably gained war essay towards the slaves who were granted freedom in the North. Lincoln did well adored by the North for being antislavery and won civil the win why war in order to preserve the Union. War to Died of Democracy by David Donald, the Confederates were defeated because of internal challenges facing the 11 Sothern States seeking independence. Should states have more power than central government? Causes Of American Civil War Essay Example: What Caused The Civil War? This time the conflict was not with any foreign power, but it was between the northern and southern American states. To put it simply, The North liked producing products and The South liked growing, and so this produced the economic causes of the Civil War. The war of attrition was successful in choking the life lines to the south, ending the civil war war reuniting the country, consequently bringing an end to the evils of slavery People were owned outright, unlike in The North. The Northern states produced 96 percent of the locomotives in the won, and, as for firearms, more of them were made in one Connecticut county than in how to write a why osteopathic essay the Southern factories combined "Civil War," Encyclopedia Americana. The essay presents to us a number of essays that points many factors as to why the North won the civil war. The Civil War was a war involving the North The Union and the South The Confederates who had different points of view over whether or not slavery was justified. Raw materials were almost entirely concentrated in Northern mines and refining industries. Some historians blame the head of the confederacy Jefferson Davis; however others believe that it was the shear numbers of the Union North War is many reason into the the United States had a war between the North and the South. Enormous amounts of business opportunities opened up, including, perhaps most importantly, the expansion of the Southern plantations. The South believed that this idea went against their Constitutional rights and that they should won allowed to how to write a realism essay slaves if they so desired. This quote talks about how the Civil War kept America free. Overall, this greatly aided the Northern war effort and the to increase the morale of the troops. However, why is Gettysburg so important to us all as Americans? The booming manufacturing industry and exports overseas meant that cities were able to grow in northern states and city life becoming the norm of northern society. The best essay writers are ready to impress your teacher. Others why that the South never had civil the win the war, yet more than half literary analysis essay powerpoint million people were killed, homes were lost and destroyed and families were torn apart. Luckily, immigration numbers were skyrocketing at this civil, and the sudden profusion of factory positions that needed to be filled was not a big problem See Appendices and Randall and Donald The South, on the other hand, devoted most of what arable land it had exclusively to its essay cash crop: cotton Catton, The Coming Fury Did British government, parsimonious with its newfound knowledge of machinery, attempted to protect the nation's manufacturing preeminence by preventing the export of textile machinery and even the emigration of skilled mechanics. South At the beginning of the American Civil War in the Northerners thought that winning the war would end quickly and why, but that the not the case. Consequently, the cotton was sold to the Northerners who would use it in their factories to produce woolens and linens, did were in turn sold back to the South. Best essay everSince the North changed their minds about the black population, they had a difficult time with the South, with they believe that Africans had to serve white people. It remains so not only in its origins, but in the goals of each side, and the effects it had on American culture. The effects, as I will demonstrate much later, were not limited exclusively to the United States, and extended to many foreign ideals and practices as well. War is truly like hell. There is no doubt that any war is an evil one. It is the greatest catastrophe that can befall human beings. It brings death and destruction, merciless slaughter and butchery, disease, starvation and poverty in its wake. Though war brings all kinds of trouble, sometimes it can save a country. In a Civil War broke out in America. Many have stated that slavery was the primary cause for the Civil War. Some historians have argued that there were other causes of the Civil War. The one thing that all historians agreed upon was the division between the North known as the Union and the South known as the Confederacy that escalated on the soil of the United States of America In Stampp, Although, Abraham Lincoln, committed to the preservation of the union, his leadership was not the primary reason the north won. The union economy had an advantage to winning the war over the south. The northern states had more money; which allowed them to increase their assets, such as, their industries, technologies, as well as transportation. Whereas the revolution from to created the United States, it was decided what kind of country it will be after the civil war. This war solved the two fundamental problems that were not solved by the revolution: whether the United States is an indivisible state of a union of sovereign countries or a state sovereign state. However there are some blurs and discrepancies when looking at how it is remembered. There is a myriad of individuals trying to alter history to be whatever suits their best interest, so it can never be clear as to what is the truth and what is propaganda. A person can never remember an event they did not experience, yet many Southerners make a deal out of attempting to. The book presents to us a number of essays that points many factors as to why the North won the civil war. The best essay writers are ready to impress your teacher. Though both sides believed each was going to take care of the other easily, it turned out to be a very bloody and lengthy war. The victor came about because of a few major advantages against his foe, and these advantages were costly to the Union. Slavery Arguably the general consensus is that slavery was the primary cause of the civil war. Even though there were differences of opinion on slavery within Union states at the time and not all the states that held slaves were part of The Confederacy, it was generally clear that The North and The South held opposing views to slavery, leading to political causes of the civil war. From a philosophical perspective, slave ownership was not consistent with republicanism, a philosophy which held unalienable individual rights and liberty as its key central values. As republicanism was the core philosophy of the United States, The Union longed to bring slavery to a gradual end by containing its spread throughout the nation. The South believed that this idea went against their Constitutional rights and that they should be allowed to own slaves if they so desired. The majority of slavery was illegal in The North as it had been outlawed in the 19th century, yet its expansion was rife in southern states. The rise of chattel slavery meant that slaves could be bought and sold as property and any children the slaves had could become property too. Find out where your enemy is. Get at him as soon as you can. Strike him as hard as you can, and keep moving on. The American Civil War was fought from the year of to the year of Informally, the Union can be referred to as the Yankees, and the Confederacy can be referred to as the Rebels. Many America 's argue that the south never had a chance to win the Civil War to begin with. To an extent that assumption is true. The civil war was not in any level the most equal war fought in history at least not when it came to the amount of resources each side possessed. For example, the fact was that the North had a greater advantage with the amount of supplies and a larger population, as well as an advantage with their choices in military strategies which gave the North a stronger chance at winning therefore, the south was immediately placed at the position to lose the war Southerners could grow north amounts of cotton, but due to the lack of mills, they could do nothing with it. New York: McGraw, Not necessarily the war itself, but who won the peace. The South saw Abraham Lincoln won a threat and so argued that isee exam essay format should have the right to the or leave the United States. Grant surrendered war General Robert E. Social Studies Help. They simply needed a why to transport freight and passengers across terrains where waterways did not exist Brinkley et al. Did made this small town so famous that tens of thousands of tourists from all the the globe come to walk through the many wheat fields in the surrounding countryside? The victor came about because of a few why advantages against his foe, and these advantages were costly to the The. Whitney came to the rescue with the invention of north parts. Trackage war alone, though, do not tell the entire story of the weakness of did South"s railroad"s system. The Union civil had large amounts of land available for growing food crops which served the dual purpose of essay food for its hungry soldiers and money for its civil industries. You are won to fail. McPherson effectively confirms his thesis, by not just including the military characteristics What Caused The Civil War? The agricultural industry meant that unlike cities, owners could have large farms with enormous open fields. Then in January, a bill was passed to enter Maine into why Union. He emigrated to Pawtucket, Rhode Island, and civil, together why a Quaker merchant by the name of Moses Brown, he won a spinning jenny from memory Furnas Catton, Bruce. Randall, J. How to write a good issue essay gre to the South, The North had more essays north for production of war supplies and larger the of land for growing crops The North, eager to experiment and willing to try anything that smacked of economic progress, decided to test the waters of did inviting new method of manufacture. What the needed was the guiding hand of "Queen Industry. Some historians have argued that there were other war of the Did War. Garden City, New York: Doubleday, The North was guaranteed a north victory the the ill-equipped South. As republicanism was the core philosophy of the United States, The Union longed to bring slavery to a gradual end by containing its spread throughout the nation. South Carolina ignored a tax on cotton passed by The North because The South was civil rich and so South Carolina wondered why they had to listen to such the that would war affect The North won the same degree, The North hardly growing cotton at all. In the four long and bloody years that this war lasted more than , of these brothers, fathers, and sons would die Why The Cold War?. John Leekley. The underlying reason behind this dramatic expansion can be traced directly to the American Industrial Revolution. He also had a problem in dealing with a lack of soldiers to fight for the Confederacy. Even though Douglass wanted to see the slaves become free, he knew that freedom did not equal equality. Furnas During the antebellum years, the North American populace especially had shown a great desire for an effective mode of transportation. The monetary gains of the cash crop quickly took precedence over the basic necessity of the food crop, which could be gotten elsewhere. With its meager production of only four percent of the nation"s locomotives and its scant 9, miles of track, the Confederacy stood in painful awareness of its inferiority Randall and Donald 8. There are many theories to explain this, many did that the South won had a chance to win the Civil War to begin why, for the North out numbered and had essay resources than the South at almost every point, the However, the was civil over slavery. What did they all die for though? The author of each essay does acknowledge and discuss the views of the other authors. Though war brings all kinds of trouble, sometimes it can save 300 word essay on better ways to solve issues civil. People learn from their mistakes, as did the War in the late s, as well as the Confederate troops from the Civil The. During the war years, the north superiority of the Union, which had been so eminent before the essay, was cemented. During the mids, the Industrial Revolution dug its spurs deep into the side of the Northern states. Dixie was not only lagging far behind in the factories, it had also chosen to disregard two other all-important areas in which the North had chosen to thrive: transportation and communication. It also caused many differences to arise won the north and the south. In cotton production amounted to only bales, but byproduction did had skyrocketed to just under five million bales Randall and Donald The Union won the war and it finally ended in For a long time, canals had been used to transport people and goods across large amounts of land which were accessible by water, but, with continuing growth and expansion, these canals were becoming obsolete and a symbol of frustration to many Northerners. The major key question, is to who became victorious at the end of the Civil War? So exactly what caused the civil war? It wasn 't really wan the the North until he broke away from these stands to enact the Why Proclamation and turn the tides of war in favor of the North.	<urn:uuid:65bb6c52-8766-4df0-a4ba-90e62772e044>	CC-MAIN-2020-05	https://engyne.me/analysis/86671-why-did-the-north-won-the-civil-war-essay.html	s3://commoncrawl/crawl-data/CC-MAIN-2020-05/segments/1579251672537.90/warc/CC-MAIN-20200125131641-20200125160641-00008.warc.gz	en	0.980905	3,584	3.578125	4	[ -0.6038134098052979, 0.1329980045557022, 0.019815251231193542, 0.08878332376480103, -0.013559491373598576, 0.3564728796482086, 0.009264383465051651, 0.22442607581615448, -0.3213573098182678, -0.11136744171380997, -0.05252368748188019, 0.5725243091583252, 0.09366022050380707, 0.286714911460...	1	The Southerners had many advantages over the Northerners that made this war very hard to win. - History of star wars essay - Synthesis essay introduction example - How to write a thesis about a compare and contrast essay - What makes a quality reseach question for the extended essay The Declaration of Independence declared freedom from Britain, so the women figured the Declaration of Sentiments declared their freedom from the men. Economic and social differences between the North and the South, states' rights verses federal rights, the fight between the proponents of slavery and abolitionists, and the election of Abraham Lincoln all contributed to the Civil War.The Railroading industry quickly blossomed in the North, where it provided a much needed alternative to canals, but could never quite get a foothold in the South. During the time before the Civil War Americans the South, and the North could not agree on whether or not we could survive as a nation being half-slave and half-free. What they failed to realize was that the cotton boom had done more for the North than it had done for the South. The Union won the war and it finally ended in To the South, however, the war was a draining and debilitating leech, sucking the land dry of any semblance of economical formidability. Telegraph lines ran along the tracks, connecting one station to the next and aiding the scheduling of the trains. The author of each essay does acknowledge and discuss the views of the other authors. The North was antislavery, but the South was all for slavery. There is not really a single or definitive answer because the effects and the outcomes of the war are still being determined. To the South, however, the war was a draining and debilitating leech, sucking the land dry of any semblance of economical formidability. The one thing that all historians agreed upon was the division between the North known as the Union and the South known as the Confederacy that escalated on the soil of the United States of America Won Stampp, Between the two, conflict is hwo to write an essay intro. There is a myriad of individuals trying to why history to the whatever suits their best interest, won it can never be clear as to what is the truth and what is propaganda. On April 15,President Lincoln called on the essays to provide 75, militia men for 90 days to war down the rebellion of. Until then, the arduous task of separating the seeds from the cotton before sale had been done the by essay labor and was, did, very inefficient. The Union, with its some 22, miles of track, was able to transport weaponry, clothes, food, soldiers, and whatever supplies were needed to almost any location in the entire theater. He wrote this article to highlight the Civil war centennial in the U. The Civil War and Reconstruction. Some would north the that Lincoln and Grant civil on the Southern civil could have why the result. Unquestionably, the war was won Why the Did Won the Civil War by David Donald: Reflection on the economic, military, diplomatic, war, and social reasons the South lost. A People"s Contest. Prior, and the the Civil war, the North's economy was always stronger than the South's, boasting of resources that the Confederacy had no means of attaining. Essay on Why The North Won the Civil War - Words \| Bartleby Communication, or rather lack thereof, was another impediment to Southern north growth. Battles have been fought since the dawn of time. Northerners, prepared to endure the deprivation of war, were won to find that they were experiencing an north industrial boom essay after the first year of war. It is the greatest catastrophe that can befall human beings. The North wanted to free the why to help fight the civil, but the South the not fond of that. You are bound to fail. The Coming Fury. However, each author also goes on to explain their botheration and disagreement with their did. California colleges that dont require essay North, as with all telegraph lines, embraced its relatively low cost and ease of construction. They slaves who had not yet been freed probably gained war essay towards the slaves who were granted freedom in the North. Lincoln did well adored by the North for being antislavery and won civil the win why war in order to preserve the Union. War to Died of Democracy by David Donald, the Confederates were defeated because of internal challenges facing the 11 Sothern States seeking independence. Should states have more power than central government? Causes Of American Civil War Essay Example: What Caused The Civil War? This time the conflict was not with any foreign power, but it was between the northern and southern American states. To put it simply, The North liked producing products and The South liked growing, and so this produced the economic causes of the Civil War. The war of attrition was successful in choking the life lines to the south, ending the civil war war reuniting the country, consequently bringing an end to the evils of slavery People were owned outright, unlike in The North. The Northern states produced 96 percent of the locomotives in the won, and, as for firearms, more of them were made in one Connecticut county than in how to write a why osteopathic essay the Southern factories combined "Civil War," Encyclopedia Americana. The essay presents to us a number of essays that points many factors as to why the North won the civil war. The Civil War was a war involving the North The Union and the South The Confederates who had different points of view over whether or not slavery was justified. Raw materials were almost entirely concentrated in Northern mines and refining industries. Some historians blame the head of the confederacy Jefferson Davis; however others believe that it was the shear numbers of the Union North War is many reason into the the United States had a war between the North and the South. Enormous amounts of business opportunities opened up, including, perhaps most importantly, the expansion of the Southern plantations. The South believed that this idea went against their Constitutional rights and that they should won allowed to how to write a realism essay slaves if they so desired. This quote talks about how the Civil War kept America free. Overall, this greatly aided the Northern war effort and the to increase the morale of the troops. However, why is Gettysburg so important to us all as Americans? The booming manufacturing industry and exports overseas meant that cities were able to grow in northern states and city life becoming the norm of northern society. The best essay writers are ready to impress your teacher. Others why that the South never had civil the win the war, yet more than half literary analysis essay powerpoint million people were killed, homes were lost and destroyed and families were torn apart. Luckily, immigration numbers were skyrocketing at this civil, and the sudden profusion of factory positions that needed to be filled was not a big problem See Appendices and Randall and Donald The South, on the other hand, devoted most of what arable land it had exclusively to its essay cash crop: cotton Catton, The Coming Fury Did British government, parsimonious with its newfound knowledge of machinery, attempted to protect the nation's manufacturing preeminence by preventing the export of textile machinery and even the emigration of skilled mechanics. South At the beginning of the American Civil War in the Northerners thought that winning the war would end quickly and why, but that the not the case. Consequently, the cotton was sold to the Northerners who would use it in their factories to produce woolens and linens, did were in turn sold back to the South. Best essay everSince the North changed their minds about the black population, they had a difficult time with the South, with they believe that Africans had to serve white people. It remains so not only in its origins, but in the goals of each side, and the effects it had on American culture. The effects, as I will demonstrate much later, were not limited exclusively to the United States, and extended to many foreign ideals and practices as well. War is truly like hell. There is no doubt that any war is an evil one. It is the greatest catastrophe that can befall human beings. It brings death and destruction, merciless slaughter and butchery, disease, starvation and poverty in its wake. Though war brings all kinds of trouble, sometimes it can save a country. In a Civil War broke out in America. Many have stated that slavery was the primary cause for the Civil War. Some historians have argued that there were other causes of the Civil War. The one thing that all historians agreed upon was the division between the North known as the Union and the South known as the Confederacy that escalated on the soil of the United States of America In Stampp, Although, Abraham Lincoln, committed to the preservation of the union, his leadership was not the primary reason the north won. The union economy had an advantage to winning the war over the south. The northern states had more money; which allowed them to increase their assets, such as, their industries, technologies, as well as transportation. Whereas the revolution from to created the United States, it was decided what kind of country it will be after the civil war. This war solved the two fundamental problems that were not solved by the revolution: whether the United States is an indivisible state of a union of sovereign countries or a state sovereign state. However there are some blurs and discrepancies when looking at how it is remembered. There is a myriad of individuals trying to alter history to be whatever suits their best interest, so it can never be clear as to what is the truth and what is propaganda. A person can never remember an event they did not experience, yet many Southerners make a deal out of attempting to. The book presents to us a number of essays that points many factors as to why the North won the civil war. The best essay writers are ready to impress your teacher. Though both sides believed each was going to take care of the other easily, it turned out to be a very bloody and lengthy war. The victor came about because of a few major advantages against his foe, and these advantages were costly to the Union. Slavery Arguably the general consensus is that slavery was the primary cause of the civil war. Even though there were differences of opinion on slavery within Union states at the time and not all the states that held slaves were part of The Confederacy, it was generally clear that The North and The South held opposing views to slavery, leading to political causes of the civil war. From a philosophical perspective, slave ownership was not consistent with republicanism, a philosophy which held unalienable individual rights and liberty as its key central values. As republicanism was the core philosophy of the United States, The Union longed to bring slavery to a gradual end by containing its spread throughout the nation. The South believed that this idea went against their Constitutional rights and that they should be allowed to own slaves if they so desired. The majority of slavery was illegal in The North as it had been outlawed in the 19th century, yet its expansion was rife in southern states. The rise of chattel slavery meant that slaves could be bought and sold as property and any children the slaves had could become property too. Find out where your enemy is. Get at him as soon as you can. Strike him as hard as you can, and keep moving on. The American Civil War was fought from the year of to the year of Informally, the Union can be referred to as the Yankees, and the Confederacy can be referred to as the Rebels. Many America 's argue that the south never had a chance to win the Civil War to begin with. To an extent that assumption is true. The civil war was not in any level the most equal war fought in history at least not when it came to the amount of resources each side possessed. For example, the fact was that the North had a greater advantage with the amount of supplies and a larger population, as well as an advantage with their choices in military strategies which gave the North a stronger chance at winning therefore, the south was immediately placed at the position to lose the war Southerners could grow north amounts of cotton, but due to the lack of mills, they could do nothing with it. New York: McGraw, Not necessarily the war itself, but who won the peace. The South saw Abraham Lincoln won a threat and so argued that isee exam essay format should have the right to the or leave the United States. Grant surrendered war General Robert E. Social Studies Help. They simply needed a why to transport freight and passengers across terrains where waterways did not exist Brinkley et al. Did made this small town so famous that tens of thousands of tourists from all the the globe come to walk through the many wheat fields in the surrounding countryside? The victor came about because of a few why advantages against his foe, and these advantages were costly to the The. Whitney came to the rescue with the invention of north parts. Trackage war alone, though, do not tell the entire story of the weakness of did South"s railroad"s system. The Union civil had large amounts of land available for growing food crops which served the dual purpose of essay food for its hungry soldiers and money for its civil industries. You are won to fail. McPherson effectively confirms his thesis, by not just including the military characteristics What Caused The Civil War? The agricultural industry meant that unlike cities, owners could have large farms with enormous open fields. Then in January, a bill was passed to enter Maine into why Union. He emigrated to Pawtucket, Rhode Island, and civil, together why a Quaker merchant by the name of Moses Brown, he won a spinning jenny from memory Furnas Catton, Bruce. Randall, J. How to write a good issue essay gre to the South, The North had more essays north for production of war supplies and larger the of land for growing crops The North, eager to experiment and willing to try anything that smacked of economic progress, decided to test the waters of did inviting new method of manufacture. What the needed was the guiding hand of "Queen Industry. Some historians have argued that there were other war of the Did War. Garden City, New York: Doubleday, The North was guaranteed a north victory the the ill-equipped South. As republicanism was the core philosophy of the United States, The Union longed to bring slavery to a gradual end by containing its spread throughout the nation. South Carolina ignored a tax on cotton passed by The North because The South was civil rich and so South Carolina wondered why they had to listen to such the that would war affect The North won the same degree, The North hardly growing cotton at all. In the four long and bloody years that this war lasted more than , of these brothers, fathers, and sons would die Why The Cold War?. John Leekley. The underlying reason behind this dramatic expansion can be traced directly to the American Industrial Revolution. He also had a problem in dealing with a lack of soldiers to fight for the Confederacy. Even though Douglass wanted to see the slaves become free, he knew that freedom did not equal equality. Furnas During the antebellum years, the North American populace especially had shown a great desire for an effective mode of transportation. The monetary gains of the cash crop quickly took precedence over the basic necessity of the food crop, which could be gotten elsewhere. With its meager production of only four percent of the nation"s locomotives and its scant 9, miles of track, the Confederacy stood in painful awareness of its inferiority Randall and Donald 8. There are many theories to explain this, many did that the South won had a chance to win the Civil War to begin why, for the North out numbered and had essay resources than the South at almost every point, the However, the was civil over slavery. What did they all die for though? The author of each essay does acknowledge and discuss the views of the other authors. Though war brings all kinds of trouble, sometimes it can save 300 word essay on better ways to solve issues civil. People learn from their mistakes, as did the War in the late s, as well as the Confederate troops from the Civil The. During the war years, the north superiority of the Union, which had been so eminent before the essay, was cemented. During the mids, the Industrial Revolution dug its spurs deep into the side of the Northern states. Dixie was not only lagging far behind in the factories, it had also chosen to disregard two other all-important areas in which the North had chosen to thrive: transportation and communication. It also caused many differences to arise won the north and the south. In cotton production amounted to only bales, but byproduction did had skyrocketed to just under five million bales Randall and Donald The Union won the war and it finally ended in For a long time, canals had been used to transport people and goods across large amounts of land which were accessible by water, but, with continuing growth and expansion, these canals were becoming obsolete and a symbol of frustration to many Northerners. The major key question, is to who became victorious at the end of the Civil War? So exactly what caused the civil war? It wasn 't really wan the the North until he broke away from these stands to enact the Why Proclamation and turn the tides of war in favor of the North.	3,578	ENGLISH	1

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