Theodore Roosevelt won the Nobel Peace Prize in 1906 for his work on the Treaty of Portsmouth. This treaty ended up ending the war between the Japanese and the Russians.
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<em>The correct option is A) He argued that slavery was necessary, benefiting both slaves and slave owners</em>
Explanation:
John C Calhoun believed that slavery was not an evil act rather it was a positive good which benefited both the slave and slave owners. The claims made by John C Calhoun were on the grounds of white supremacy and paternalism. He was of the view that every society is ruled by a group of elites and it is the right of the slaves to serve the elites.
Answer:
The concept of the Trinity is the holy union of <u>three Divine persons</u> into one <u>God</u>.
Explanation:
According to the concept of Christian Trinity, it is believed that there is one God. The power of three divine persons including the Father, the Son (Jesus Christ), and the Holy Spirit together form one God. These three men are the representation of human beings. Their nature is associated with human characteristics and is composed of one God. The three divine persons are distinct in their ways and they collectively termed to be God according to the traditional Christian culture.
<span>On 14 May 1607, the London Company established the Jamestown Settlement about 40 miles inland along the James River, a major tributary of the Chesapeake Bay in present-day Virginia. The future of the settlement at Jamestown was precarious for its first 5 years.</span>
Answer:
Irrespective of its genuine strategic objectives or its complex historical consequences, the campaign in Palestine during the first world war was seen by the British government as an invaluable exercise in propaganda. Keen to capitalize on the romantic appeal of victory in the Holy Land, British propagandists repeatedly alluded to Richard Coeur de Lion's failure to win Jerusalem, thus generating the widely disseminated image of the 1917-18 Palestine campaign as the 'Last' or the 'New' Crusade. This representation, in turn, with its anti-Moslem overtones, introduced complicated problems for the British propaganda apparatus, to the point (demonstrated here through an array of official documentation, press accounts and popular works) of becoming enmeshed in a hopeless web of contradictory directives. This article argues that the ambiguity underlying the representation of the Palestine campaign in British wartime propaganda was not a coincidence, but rather an inevitable result of the complex, often incompatible, historical and religious images associated with this particular front. By exploring the cultural currency of the Crusading motif and its multiple significations, the article suggests that the almost instinctive evocation of the Crusade in this context exposed inherent faultlines and tensions which normally remained obscured within the self-assured ethos of imperial order. This applied not only to the relationship between Britain and its Moslem subjects abroad, but also to rifts within metropolitan British society, where the resonance of the Crusading theme depended on class position, thus vitiating its projected propagandistic effects even among the British soldiers themselves.
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