He proposed the idea of popular soverenty, which means the people vote on issues that concern the state they live in.
Indulgences were luxuries enjoyed by the upper class. People spent their money to get them. They were considered desirable because of their rarity.
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Answer:
The Bill of Rights protected the freedoms of the Parliament because it limits the powers of the king and queen, enhances the democratic election and bolsters freedom of speech.
Explanation:
Break dancing, also called breaking and B-boying, energetic form of dance, fashioned and popularized by African Americans and U.S. Latinos, that includes stylized footwork and athletic moves such as back spins or head spins. Break dancing originated in New York City during the late 1960s and early ’70s, incorporating moves from a variety of sources, including martial arts and gymnastics.
Break dancing is largely improvisational, without “standard” moves or steps. The emphasis is on energy, movement, creativity, humour, and an element of danger. It is meant to convey the rough world of the city streets from which it is said to have sprung. It is also associated with a particular style of dress that includes baggy pants or sweat suits, baseball caps worn sideways or backward, and sneakers (required because of the dangerous nature of many of the moves).
The term break refers to the particular rhythms and sounds produced by deejays by mixing sounds from records to produce a continuous dancing beat. The technique was pioneered by DJ Kool Herc (Clive Campbell), a Jamaican deejay in New York who mixed the percussion breaks from two identical records. By playing the breaks repeatedly and switching from one record to the other, Kool Herc created what he called “cutting breaks.” During his live performances at New York dance clubs, Kool Herc would shout, “B-boys go down!”—the signal for dancers to perform the gymnastic moves that are the hallmark of break dancing.
In the 1980s breaking reached a greater audience when it was adopted by mainstream artists such as Michael Jackson. Jackson’s moonwalk—a step that involved sliding backward and lifting the soles of the feet so that he appeared to be gliding or floating—became a sensation among teens. Record producers, seeing the growing popularity of the genre, signed artists who could imitate the street style of the breakers while presenting a more-wholesome image that would appeal to mainstream audiences. Breaking had gone from a street phenomenon to one that was embraced by the wider culture. It is around this time that the term break dancing was invented by the media, which often conflated the repertoire of New York breakers with such concurrent West Coast moves as “popping” and “locking.” Those routines were popularized in the early 1970s by artists on television, including Charlie Robot, who appeared on the popular TV series Soul Train.
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.
