British began to show interest in the American colonies because of its economic benefits. British established colonies in America so that they could profit economically through trade and raw materials. The British needed raw materials for their factories. The British colonies in America expected to provide cotton, fur, timber, etc.
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Answer:
During the War of 1812, the American economy went through many changes. The British blockaded the eastern coast of the United States, which prevented the Americans from engaging in foreign trade. Decaying, centuries-old factories in the United States were restored and reused, while new factories were being built.
The war helped shape national identity by showing Americans that they needed greater infrastructure, a better and bigger army with better equipment.
The war was a sign for another national bank. The War of 1812 changed the course of American history. Because America had managed to fight the world's greatest military power to a virtual standstill, it gained international respect.
Furthermore, it instilled a greater sense of nationalism among its citizens. It also set the foundation for improved American-British relations and secured the long-term sovereignty of the American Republic. As a result of the end of the war, the Federalist Party collapsed, ushering in a period of time known as the ''Era of Good Feelings''.
Explanation:
This chapter, which analyses the theories of cultural action which develop from antidialogical and dialogical matrices, will make frequent reference to points presented in the previous chapters, either to expand these points or to clarify new affirmations.
I shall start by reaffirming that humankind, as beings of the praxis, differ from animals, which are beings of pure activity. Animals do not consider the world; they are immersed in it. In contrast, human beings emerge from the world, objectify it, and in so doing can understand it and transform it with their labor.
Animals, which do not labor, live in a setting which they cannot transcend. Hence, each animal species lives in the context appropriate to it, and these contexts, while open to humans, cannot communicate among themselves.
But human activity consists of action and reflection: it is praxis; it is transformation of the world. And as praxis, it requires theory to illuminate it. Human activity is theory and practice; it is reflection and action. It cannot, as I stressed in chapter 2, be reduced to either verbalism or activism.
Lenin's famous statement: "Without a revolutionary theory there can be no revolutionary movement"1 means that a revolution is achieved with neither verbalism nor adtivism, but rather with praxis, that is, with reflection and action directed at the structures to be transformed. The revolutionary effort to transform these structures radically cannot designate its leaders as its thinkers and the oppressed as mere doers.
If true commitment to the people, involving the transformation of the reality by which they are oppressed, requires a theory of transforming action, this theory cannot fail to assign the people a fundamental role in the transformation process. The leaders cannot treat the oppressed as mere activists to be denied the opportunity of reflection and allowed merely the illusion of acting, whereas in fact they would continue to be manipulated—and in this case by the presumed foes of manipulation.
The leaders do bear the responsibility for coordination and, at times, direction—but leaders who deny praxis to the oppressed thereby invalidate their own praxis. By imposing their word on others, they falsify that word and establish a contradiction between their methods and their objectives. If they are truly committed to liberation, their action and reflection cannot proceed without the action and reflection of others.
Revolutionary praxis must stand opposed to the praxis of the dominant elites, for they are by nature antithetical. Revolutionary praxis cannot tolerate an absurd dichotomy in which the praxis of the people is merely that of following the leaders decisions—a dichotomy reflecting the prescriptive methods of the dominant elites. Revolutionary praxis is a unity, and the leaders cannot treat the oppressed as their possession.
Manipulation, sloganizing, "depositing," regimentation, and prescription cannot be components of revolutionary praxis, precisely because they are components of the praxis of domination. In order to dominate, the dominator has no choice but to deny true praxis to the people, deny them the right to say their own word and think their own thoughts. He and she cannot act dialogically; for to do so would mean either that they had relinquished their power to dominate and joined the cause of the oppressed, or had lost that power through miscalculation.
Answer:
TWO ways that Reconstruction-era reforms impacted African Americans socially and TWO ways they impacted them economically in the late-1800s.
Explanation:
Reconstruction-era reforms impacted African Americans socially as the Freedman's Bureau was created to help new freed African Americans adjust to freedom. They helped them register marriages, negotiated labor contracts and built more than 3,000 schools along with trained teachers. Three Amendments were added to the constitution, 13th outlawed slavery and involuntary servitude, 14th established that al persons born in the US are citizens, 15th prohibited states from denying the right to vote based on race pr previous condition of servitude. African Americans participated in Reconstruction governments. They were elected to state, local and national positions.
Economically, they were weakened as crops had been destroyed, land had been left unattended with the Civil War and much of the infrastructure had been damaged. This changed the labor system and brought in sharecropping, tenant farming which trapped African Americans in to a cycle of debt. They were essentially tied to the farm as laws made it difficult for sharecroppers to sell their own cotton and the contracts and laws favored the landlords. This brought on Jim Crow laws and established legal segregation.
