Answer:
The first people to do so were the Akkadian's king Sargon (reigned 2334–2284 BCE). He conquered the cities of Sumer and brought them under one system of government.
Explanation:
Answer is c bc it’s the one that makes the most sense
The United States supported the Republic of China lead by Kuomintang. In this Civil War, this group was facing off against the Communist Party of China. Considering when this war happened (1920-1950's), the US gave strong support to the Republic of China because America was worried about the spread of communism.
Almost immediately after World War II, America adopted a foreign policy of containment. This concept was focused around stopping the spread of communism all over the world. The US was worried that if communism would spread to one country, that it would spread to neighbor countries as well (also known as the domino effect).
Considering the US's long standing economic relationship with China, this entire country falling into the hands of communism would be extremely bad. This is why they support this group throughout the Chinese Civil War.
Answer:
Communists spread from People Republic of China to North Vietnam in 1950s. Without American intervention into Vietnam, the red wave must have dominated the whole Southeast Asia countries such as Thailand, Malaysia and Singapore. With American anti-communist policies at that time, the region was saved when the communists were at its peak. On the other hand, Vietnam war and Cambodia war had exhausted and eventually leaded to the collapse of the Soviet Union.
Explanation:
We make our heroes what we need them to be. For Edward Blum, what the world needs now is a religious W.E.B. Du Bois. Such a Du Bois would not only be a historical marker in the history of African American intellectual life, or an intriguing artifact of turn-of-the-century African American sociology, but also would offer a usable model for the religious liberal in the modern world. W.E.B. Du Bois, American Prophet provides more than an examination of the religious keywords within the massive corpus of Du Bois' output. It proposes that a religious ontology for racial reconciliation might be gleaned from this survey.
Such a thesis stands strikingly against the historical consensus about Du Bois' relationship to religion. As Blum explains, the critical view on Du Bois is that "he had little, if any" religion. To be sure (scholarship concedes), Du Bois was shaped by his boyhood church, and as an African American man he could hardly escape the institutional dominance of Protestantism. But he never attended church regularly, nor acknowledged any private practices. Moreover, Du Bois displayed open discomfort with religious expression and performance. "It frightened me at first," Du Bois wrote of the worship practices of rural Tennessee adherents. "I thought they were going crazy." Such evidence, coupled with a lifetime commitment to social scientific criticisms of religion, led the major biographers of Du Bois to conclude that he was an ardent observer of religious life. Religion for him, so we've been assured, was emphatically not a site of personal exploration or social revelation
Yet this received account collapses under the weight of counter-evidence discovered by Blum. After all, religion abounded in Du Bois' life: he taught Sunday school classes, had favorite hymns, founded the study of African American religion, and cried out for the "Prince of Peace" to "vanquish the warmongers." He authored prayers and befriended many clerics. Most important to Blum is the religious language pervading Du Bois' bibliography. God, Christ, female messiahs, good and evil, and apocalyptic visions pervade the texts of W.E.B. Du Bois. In Blum's rendering, The Souls of Black Folk supplied "a literary act not only of theological and cultural defiance but also of religious creation." W.E.B. Du Bois, American Prophet
