Moses parted the sea to guid people to the haven biblically. Harriet Tubman guided people who were enslaved to freedom(North)
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The question of “did women have a renaissance” is not something that has not been asked before. In 1977 Joan Kelly wrote an essay addressing this question specifically. In the Renaissance, when the political systems changed from the Medieval feudal systems, women of every social class saw a change in their social and political options that men did not. Celibacy became the female norm and "the relations of the sexes were restructured to one of female dependency and male domination" (Kelly 20). Women lived the life of the underlying sex. Men ruled over everything, even through half a century of Queens.
“When England was ruled for half a century by Queens but women had almost no legal power; When marriage, a women’s main vocation, cost them their personal property rights; when the ideal women was rarely seen and never heard in public; when the clothes a women wore were legally dictated by her social class; when almost all school teachers were men; when medicine was prepared and purified at home; when corsets were
constructed of wood and cosmetics made of bacon and eggs; when only half of all babies survived to adulthood?" (Hull 15).
The above passage says a lot about women in the Renaissance. The role of women was a very scarce role. Women were supposed to be seen and not heard. Rarely seen at that. Women were to be prim and proper, the ideal women. Females were able to speak their minds but their thoughts and ideas were shaped by men. Mostly everything women did had input given by men. Women were controlled by her parents from the day she is born until the day she is married, then she would be handed directly to her husband so he could take over that role. In the time of the renaissance women were considered to legally belong to their husbands. Women were supposed to be typical ‘housewives.'
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are criticized for how they deal with the size and scope of government. Nearly six-in-ten (59%) say the Republican Party is too willing to cut ... Among Democrats and Democratic leaners, 52% of liberals say there are big ...
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The 15th through the 18th centuries involved major changes in Jewish life in Europe. The conflicts, controversies, and crises of the period impacted Jews as much is it did other Europeans, albeit perhaps with different outcomes. In social, economic, and even intellectual life Jews faced challenges similar to those of their Christian neighbors, and often the solutions developed by both to tackle these problems closely resembled each other. Concurrently, Jewish communal autonomy and cultural tradition—distinct in law according to its own corporate administration, distinct in culture according to its own set of texts and traditions—unfolded according to its own intrinsic rhythms, which, in dialogue with external stimuli, produced results that differed from the society around it. The study of Jewish life in this period offers a dual opportunity: on the one hand, it presents a rich source base for comparison that serves as an alternate lens to illuminate the dominant events of the period while, on the other hand, the Jewish experience represents a robust culture in all of its own particular manifestations. Faced with these two perspectives, historians of the Jews are often concerned with examining the ways in which Jews existed in separate and distinct communities yet still maintained contact with their surroundings in daily life, commercial exchanges, and cultural interaction. Further, historians of different regions explore the ways that Jews, as a transnational people, shared ties across political frontiers, in some cases, whereas, in others cases, their circumstances resemble more closely their immediate neighbors than their coreligionists abroad. Given these two axes of experience—incorporation and otherness—the periodization of Jewish history resists a neat typology of Renaissance and Reformation. And yet, common themes—such as the new opportunities afforded by the printing press, new modes of thought including the sciences, philosophy, and mysticism, and the emergence of maritime economic networks— firmly anchor Jewish experiences within the major trends of the period and offer lenses for considering Jews of various regions within a single frame of reference. To build a coherent survey of this period as a whole, this article uses the major demographic upheavals of the 14th and 15th centuries and the subsequent patterns of settlement, as the starting point for mapping this period. These are followed by significant cultural developments, both of Jewish interaction with its non-Jewish contexts, the spaces occupying a more “internal” Jewish character, and of those boundary crossers and bridges of contact that traversed them before turning to the upheavals and innovations of messianic and millenarian movements in Judaism.
Immigration has become a lot harder since 9/11.
