Answer:
answer below
Explanation:
Explanation:The weather is usually good in June, so cookouts are popular at these Juneteenth celebrations. People gather around open-pit barbecues, and almost every community has their own style to make barbecued beef or pork. Since beef and pork were not traditionally available every day in communities of freed enslaved people, this was a special treat. Warm summers also are great for drinking cold strawberry soda, also historically popular in these communities. Younger family members learn about the history of their ancestors and communities at family reunions held during Juneteenth celebrations. As enslaved peoples, many of these ancestors were separated from family members when some family members were sold to other slave owners, so family was especially important to them. Traditional songs, especially spirituals, are popular at Juneteenth celebrations. A song written as a poem by NAACP leader James Weldon Johnson called "Lift Every Voice and Sing" is often performed during these celebrations. It is a song that reflects the struggle of enslaved people to be free. Other popular forms of music that originated in African American communities, like blues and jazz, are also performed. Community elders are often called on to discuss the history of Juneteenth and their communities. Local ministers lead prayers and the singing of spirituals. Some speakers teach younger community members the history of Juneteenth.
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i say complex and intellectual
America was settled in the 1600s by English colonists. There were several things that made them successful, which we have inherited.
the rule of law
property rights
Protestantism
Equality
stable currency.
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.
Nepal is an agricultural country. Majority of people depend on agriculture for a living therefore, it is safe to say the main occupation of people in Nepal is agriculture.
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