A host of causes contributed to anti-immigrant sentiment in the late 1800s, including differences in appearance, culture, and language, a dislike of poverty, the need for cheap labour, war-related mistrust of foreigners, and concerns about employment.
The fact that some of the people involved in postwar labour struggles were immigrants who identified as socialists and anarchists—whom many people mistakenly assumed to be Communists—fed the passions of nativists.
Global conflict One also led to splits since many immigrants adopted particular perspectives, for instance. Anxiety was exacerbated by the language barrier, especially between older immigrants who spoke English and new immigrants from southern and eastern Europe and Asia who frequently did not.
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Answer: the affluent society.
<em>The Affluent Society</em> is a book by economist John Kenneth Galbraith, in which he describes the way in which the United States' economy operated in the 1950s. He argues that the country became wealthy in the private sector but poor in the public sector. Galbraith argued that the government needed to invest on social infrastructure using funds from taxation if it wanted to remain ahead.
Individual and group decision making groups that fall prey to groupthink have a (n) illusion of morality self=censorship when they ignore the obvious ethical consequences of their decisions.An illusion of morality occurs where members of a group lose touch with their personal moral principles.
Answer: Ghareeb Nawaz, or reverently as a Shaykh Muʿīn al-Dīn or Muʿīn al-Dīn or Khwājā Muʿīn al-Dīn (Urdu: معین الدین چشتی) by Muslims of the Indian subcontinent, was a Persian Muslim[3] preacher,[6] ascetic, religious scholar, philosopher, and mystic from Sistan,[6] who eventually ended up settling in the Indian subcontinent in the early 13th-century, where he promulgated the famous Chishtiyya order of Sunni mysticism.[6][7] This particular tariqa (order) became the dominant Muslim spiritual group in medieval India and many of the most beloved and venerated Indian Sunni saints[4][8][9] were Chishti in their affiliation, including Nizamuddin Awliya (d. 1325) and Amir Khusrow (d. 1325).[6] As such, Muʿīn al-Dīn Chishtī's legacy rests primarily on his having been "one of the most outstanding figures in the annals of Islamic mysticism."[2] Additionally Muʿīn al-Dīn Chishtī is also notable, according to John Esposito, for having been one of the first major Islamic mystics to formally allow his followers to incorporate the "use of music" in their devotions, liturgies, and hymns to God, which he did in order to make the foreign Arab faith more relatable to the indigenous peoples who had recently entered the religion or whom he sought to convert.[10] Others contest that the Chisti order ever permitted musical instruments and a famous Chisti, Nizamuddin Auliya, is quoted as stating that musical instruments are prohibited.
Explanation:
