Answer: Personal Gain - The allies hoped to regain some of the territory they had lost during the Seven Years' War as well as gain a new trade partner in the United States. 4. Belief in Freedom - Some people in Europe related to the American fight for independence. They wanted to help free them from British rule.
Explanation:
The correct answer is b) American Indian communities of the Iroquois Confederation.
The political structures of the thirteen British colonies in North America can best be compared to the political structures of the American Indian communities of the Iroquois Confederation.
The Iroquois Confederation was conformed by many tribes such as the Ondonaga, the Mohawks, the Oneida, the Cayuga, and the Seneca. However, each tribe had its form of government with a form of the council where native Indians elected their delegates.
The 13 colonies considered themselves different colonies with special characteristics, customs, cultures, and forms of government. They were in the same North American territory but lived under different rules.
That is why we considered them as different groups in terms of culture (the types of people), landscape (the land and location), and reasons for settlement. Those cultural differences and belief systems created their own identities.
Answer:
Money, basically.
Explanation:
The major difference between communists and capitalists is that communists believe in a general conformity where everyone gets the same, and capitalists believe in a society where it's a race to get the most money, resources, and economic wealth.
Hope this helped. :)
Answer:
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.
