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SIZIF [17.4K]
3 years ago
15

Why does the text describe factory workers as enslaved?

History
1 answer:
Elena L [17]3 years ago
6 0
They had little hope of improving their lives
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How has the interpretation of individual rights, citizenship and equality changed over time?
AysviL [449]

Answer:

The quest for equality continues to work through notions of rights traditionally associated with citizenship, even as citizenship tied to particular nation states, has diminished in significance.

6 0
3 years ago
What were some of the positive and negative consequences of the columbian exchange
Alex777 [14]

The Columbian Exchange had positive and negative consequences.

Some of the positive consequences were the introduction of different nutrients and food supplies into the Old World, such as corn or potatoes. This improved the diet of most Europeans, leading to a population growth in the next generations.

However, Europe benefited more than the Americas, for some of the negative consequences about the Columbian Exchange were the introduction of diseases into the continent and the slavery of African populations into the Americas.

8 0
3 years ago
How did Hinduism survive despite multiple invasions?.
aalyn [17]
Hinduism has survived because of many reasons such as its flexibility, not a standarded structure , how it had been mingled with social life, bakthi and warriors.
6 0
2 years ago
The technology for America s first textile factory came from
Norma-Jean [14]
The technology for America's first textile factory came from B)Britain. It has been stated that the British textile industry was key to the Industrial Revolution in Great Britain before reaching North America and virtually changed most Western societies from agrarian societies into industrial societies, and spread the process of manufacturing, which increased the supply and demand, and essentially production.
7 0
3 years ago
How did the Church play a role in people’s lives socially?​
alisha [4.7K]

Answer:

The development of Christianity’s influence on the character of society since the Reformation has been twofold. In the realm of state churches and territorial churches, Christianity contributed to the preservation of the status quo of society. In England the Anglican church remained an ally of the throne, as did the Protestant churches of the German states. In Russia the Orthodox church continued to support a social order founded upon the monarchy, and even the monarch carried out a leading function within the church as protector.

Though the impulses for transformation of the social order according to the spirit of the Christian ethic came more strongly from the Free churches, state and territorial churches made positive contributions in improving the status quo. In 17th- and 18th-century Germany, Lutheran clergy, such as August Francke (1663–1727), were active in establishing poorhouses, orphanages, schools, and hospitals. In England, Anglican clerics, such as Frederick Denison Maurice and Charles Kingsley in the 19th century, began a Christian social movement during the Industrial Revolution that brought Christian influence to the conditions of life and work in industry. Johann Hinrich Wichern proclaimed, “There is a Christian Socialism,” at the Kirchentag Church Convention in Wittenberg [Germany] in 1848, the year of the publication of the Communist Manifesto and a wave of revolutions across Europe, and created the “Inner Mission” in order to address “works of saving love” to all suffering spiritual and physical distress. The diaconal movements of the Inner Mission were concerned with social issues, prison reform, and care of the mentally ill.

The Anglo-Saxon Free churches made great efforts to bring the social atmosphere and living conditions into line with a Christian understanding of human life. Methodists and Baptists addressed their message mainly to those segments of society that were neglected by the established church. They recognized that the distress of the newly formed working class, a consequence of industrialization, could not be removed by the traditional charitable means used by the state churches. In Germany, in particular, the spiritual leaders of the so-called revival movement, such as Friedrich Wilhelm Krummacher (1796–1868), denied the right of self-organization to the workers by claiming that all earthly social injustices would receive compensation in heaven, which caused Karl Marx and Friedrich Engels to separate themselves completely from the church and its purely charitable attempts at a settlement of social conflicts and to declare religion with its promise of a better beyond as the “opiate of the people.” This reproach, however, was as little in keeping with the social-ethical activities of the Inner Mission and of Methodists and Baptists as it was with the selfless courage of the Quakers, who fought against social demoralization, against the catastrophic situation in the prisons, against war, and, most of all, against slavery.

6 0
2 years ago
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