The answer is C I believe.
Answer:
Most white Southerners, if directly questioned on the matter, would not have admitted that they held any fear of a slave insurrection. To have done so would have been to deny one of the central tenets of their way of life: that slaves were fundamentally docile and content beings who fully accepted the notion that they were the primary beneficiaries of the "peculiar institution." Southern newspapers, when they addressed rumors of impending slave uprisings at all, generally absolved slaves of responsibility for leading these conspiracies, instead accusing outside agitators—most commonly Northern abolitionists or free African Americans—of being responsible for stirring discontent. Yet the general hysteria that inevitably followed news of an actual attempted rebellion—or even vague rumors of such a plot—demonstrates the self-deception that lay at the heart of this reassuring claim, while private correspondence reveals the depth of concern felt by many Southerners over the slave population's potential to rise up in rebellion.
Answer:
When English settlers arrived on the North American continent to start their lives anew, many of them gave little thought to the native peoples who had long inhabited these lands. The Puritan colonists who arrived in the Connecticut River Valley in the early 17th century quickly learned the benefits and necessities of trade and co-existence with the Pequot and other native groups. An initial period of accommodation and cultural mixing, however, turned bitter as the groups clashed over conflicting views of property, nature, division of labor, and the principles of warfare. Massacre at Mystic traces relations between these groups through the lens of a single day. On May 26, 1637 the English retaliated against the murder of one of their ownby viciously attacking a Pequot encampment. As this documentary explores this massacre, it captures the fateful consequences of these divergent worldviews and the tragic legacy left in its wake. Massacre at Mysticis a dramatic retelling of the development of Puritan and Pequot relationships. Historians and Pequot descendents offer thoughtful commentary based on primary research and up-to-date historical interpretation. While there may have been a period of time in which Europeans and Native Americans could have built a cooperative society together, Massacre at Mysticuses this smaller story as a gripping example of why violence and force prevailed rather than co-existence. Rather than a simple tale of defeat, this program follows the present day Pequot as they have reconstructed a community based on new business enterprises and cultural endeavors. This program is an excellent historical lesson in understanding the development of the early colonies, the devastation of Native American peoples, and the patterns set during these formative years of contact.Curriculum Links:
Massacre at Mysticwould be an excellent addition to any middle school or high school class on American History, European History, World History, Environmental Studies, the History of Agriculture and Science and Technology. It fulfills the following standards as outlined by the National Council for History Education: (1) Civilization, cultural diffusion, and innovation, (2) Conflict and cooperation, and (3) Human interaction with the environment
Explanation:
In my opinion <span>it gave too much power to the federal government and parts of it (the bank) were unconstitutional.</span>
