The question refers to the case Gibbons v. Ogden, a landmark decision by the Supreme Court of the United States. The case dealt with the power to regulate interstate commerce.
<u>Because Aaron Ogden had a state license in New York, he believed that steamboat operators without a license needed to stay out of New York waters.</u> Gibbons, however, believed he also had the right to navigate these waters as Cogress had began to regulate commerce in coastal areas. The Supreme Court sided with Gibbons, as they believed this to be a case not only of state trade but of the country's economic well-being.
The Chesapeake Colonies were the Colony and Dominion of Virginia, later the Commonwealth of Virginia, and Province of Maryland, later Maryland, both colonies located in British America and centered on the Chesapeake Bay. ( I assume you meant Chesapeake)
Answer:
In addition, the Senate has exclusive authority to approve–or reject–presidential nominations to executive and judicial offices, and to provide–or withhold–its “advice and consent” to treaties negotiated by the executive. The Senate also has the sole power to try impeachments.
Explanation:
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Considering the available options, the one that is not a function of the Forbidden City built during the Ming Dynasty is that:
"The Forbidden City was open for Chinese peasants to visit throughout its history."
- This is because the Forbidden City was primarily built for political and religious purposes.
- It serves as the palace for more than twenty Emperors in Chinese history.
- It is considered to be the seat of power as all the government activities were conducted there.
- It was used as the Chinese Emperors' home between 1368 to 1911.
Hence, in this case, the correct answer is option C "The Forbidden City was open for Chinese peasants to visit throughout its history."
Learn more here: brainly.com/question/3396659
Answered with what i know and a little research.
- <span>As a vigorous and multifaceted Hinduism unfolded in India during the 7th century, a new religion made its appearance in Arabia: Islam. Within a century, Islam’s dominions extended from Spain to Sind (now part of Pakistan). By the 10th and 11th centuries the followers of Islam consolidated their hold on northwestern India. By 1200 Islamic rule was established in the city of Delhi in northern India, and it then spread in two waves over nearly the whole of India. The first wave of expansion occurred under the Delhi Sultanate, which ruled from 1206 to 1526. During the second wave, under the Mughal Empire (1526-1858), Islamic rule achieved its maximum extension.
This encounter between Hinduism and Islam lasted more than 800 years. During most of this time, Islam had the upper hand politically, a fact that had enormous consequences for Hinduism and that presented challenges for both Hinduism and Islam which continue to this day. Islam’s military victories outside India were followed by the conversion of the masses to Islam, with the possible exceptions of Spain and the Balkans. In India, however, Islam succeeded in converting barely a quarter of the population to Islam by 1900. Although Hinduism had successfully incorporated all previous invaders and political conquerors within the Hindu religious system—from the Persians in 6th century BC to the Huns in the 6th century AD—its powers of assimilation failed in the face of Islam.
One response of Hinduism to the presence of Islam was political. It included the emergence of the Hindu Vijayanagar kingdom, which held power in southern India from about 1336 to 1565, and the Hindu Marāthā state in western India during the 17th and 18th centuries. The rise of Sikhism and the Sikh Empire (1767-1846) in the Punjab can also be considered part of this response. Willing to use violence in self-defense, Sikhs took a militant stance toward the conquerors.
The Islamic presence evoked a paradoxical Hindu religious response that blended hostile rejection and active emulation. Mainstream Hinduism retreated into a defensive position under the protective cover of orthodoxy (conformity to rule), judging by the number of Hindu religious codes produced during this period. At the theological level, however, Hinduism witnessed the rise and flowering of the bhakti (devotion) movement. This movement of ecstatic devotion to Vishnu or Shiva had gained a firm foothold in the south by the 9th century, and it swept over the rest of the country by the 17th century. Devotion to the divine (bhakti), rather than knowledge of the divine (jñana), became the dominant form of Hinduism, perhaps reflecting the historical circumstances. Bhakti poetry expressed love for the divine, often in the forms of Krishna and Rāma. Among the mystical bhakti poets were Chaitanya, Tulsīdas, Mīrābāī, and Kabīr.
The bhakti movement also provided a point of contact with a mystical movement in Islam known as Sufism. Sufis were religious figures known for their piety and love of God. As they carried out their work in India, the two traditions of Hinduism and Islam came together in their love of God. This coming together, however, never crossed over from communion to union, but the rise of Sikhism points to a possible crossover. Sikhism rejects image worship and ritualism in keeping with Islam, while retaining many aspects of the Hindu world-view. </span>
