Answer:
B. Inability to tax citizens
Explanation:
Immediately after the American Revolution, the Articles of the Confederation <u>gave little power to the federal government, for fear of a tyrannical government, such as that of the British Empire </u>that the American state had just evaded through the Revolution.
In consequence, because of lack of power over the states,<u> the federal government could hardly collect taxes and this created huge economical issues at a central level.</u>
The other answers are not correct, because <u>the Articles of the Confederation gave the federal government power to make foreign policy, establish land ordinances and negotiate treaties with Native Americans. </u>
Dreamers gained legal status by a positive vote in the U.S. Congress in 2010 to live as permanent residents within the United States, the DACA Act. In June of 2020 the Supreme Court voted to maintain this status. These “Dreamers” for the most part came as babies or small children, their parents are not documented citizens do you agree with the Dreamers Act? Why?
The Europeans called him "The Magnificent," but the Ottomans called him Kanuni, or "The Lawgiver." The Suleymanie Mosque, built for Suleyman, describes Suleyman in its inscription as Nashiru kawanin al-Sultaniyye , or "Propagator of the Sultanic Laws." The primacy of Suleyman as a law-giver is at the foundation of his place in Islamic history and world view. It is perhaps important to step back a moment and closely examine this title to fully understand Suleyman's place in history.
The word used for law here, kanun, has a very specific reference. In Islamic tradition, the Shari'ah, or laws originally derived from the Qur'an , are meant to be universally applied across all Islamic states. No Islamic ruler has the power to overturn or replace these laws. So what laws was Suleyman "giving" to the Islamic world? What precisely does kanun refer to since it doesn't refer to the main body of Islamic law, the Shari'ah ?
The kanun refer to situational decisions that are not covered by the Shari'ah . Even though the Shari'ah provides all necessary laws, it's recognized that some situations fall outside their parameters. In Islamic tradition, if a case fell outside the parameters of the Shari'ah , then a judgement or rule in the case could be arrived at through analogy with rules or cases that are covered by the Shari'ah . This method of juridical thinking was only accepted by the most liberal school of Shari'ah , Hanifism, so it is no surprise that Hanifism dominated Ottoman law.
The Ottomans, however, elevated kanun into an entire code of laws independent of the Shari'ah. The first two centuries of Ottoman rule, from 1350 to 1550, saw an explosion of kanun rulings and laws, so that by the beginning of the sixteenth century, the kanun were a complete and independent set of laws that by and large were more important than the Shari'ah . This unique situation was brought about in part because of the unique heritage of the Ottomans. In both Turkish and Mongol traditions, the imperial law, or law pronounced by the monarch, was considered sacred. They even had a special word for it: the Turks called it Türe and the Mongols called it Yasa . In the system of Türe and Yasa , imperial law was regarded as the essential and sacred foundation of the empire. When this tradition collided with the Islamic Shari'ah tradition, a compromised system combining both was formed.
The Sultanic laws were first collected together by Mehmed the Conqueror. Mehmed divided the kanun into two separate sets or laws. The first set dealt with the organization of government and the military, and the second set dealt with the taxation and treatment of the peasantry. The latter group was added to after the death of Mehmed and the Ottoman kanun pretty much crystallized into its final form in 1501. Suleyman, for his part, revised the law code, but on the whole the Suleyman code of laws is pretty identical to the 1501 system of laws. However, it was under Suleyman that the laws took their final form; no more revisions were made after his reign. From this point onwards, this code of laws was called, kanun-i 'Osmani , or the "Ottoman laws."
Hope this helps
Answer:
Exact Answer For Edmentum. Hope it helps :)
Explanation:
The plays that depicted tragedy in Greek mythology played an important role in the social life of ancient Greeks. The tragedies arose because of the social problems that were plaguing the ancient citizens. The tragedies helped citizens answer questions about the way one should behave in society. They also helped one understand how to accept the problems that arise in life. The myths also express the ways through which the gods would punish people if they commit hubris.
The first act of tragedy in the House of Athens is the storms that Poseidon sent to the city after losing the contest to Athena. The people pacify Poseidon by removing the women’s right to vote. In ancient Greece, men expected women to look after the household. Men would arrange marriages for their daughters, and no women could cast a vote. The play demonstrated the inequality that existed between the genders in ancient Greece.
The second tragedy that occurred in the play was the deaths of Cecrops’s daughters Herse, Pandrosus, and Aglaurus. The sisters died after disobeying the orders of the goddess Athena, ordering them not to view the child Erichthonius. The sisters disobeyed the orders and viewed the child, but his appearance scared them. The story shows the mysterious ways through which the gods work to protect humans from harm, but disobeying the gods can lead to unfortunate circumstances.
The third tragedy that struck the House of Athens was Tereus’s infidelity. Tereus seduced his wife Procne’s sister, Philomela (or sexually assaulted her). The adulterous act in itself was hubris, but Tereus also mutilated Philomela by cutting off her tongue.
The fourth tragedy was the death of Procne and Tereus’s son Itys. Procne killed and served her son to Tereus after discovering Tereus’s infidelity. Therefore, all three protagonists committed hubris, and the gods turned all three into birds. This, too, shows how Greek society viewed and reacted to adultery and cannibalism. They believed that the gods would punish the guilty in severe ways.
The fifth tragedy was Procris’s death. She died after her husband Cephalus accidentally killed her with a spear. He doubted her fidelity to him, and so he hatched a plan to find out if she was faithful. When she hesitated once, he flew into a rage and she fled in rage. She eventually forgave his indiscretion. However, soon afterward, Cephalus killed Procris with the spear she gave him. This shows how much the ancient Greeks valued fidelity and trust between husband and wife.
The sixth and final tragedy that affected the House was the sexual assault of Creusa by Apollo. The story shows that even the gods are not immune to committing hubris. A greater force will punish the gods, but they will always look after any children they have with mortals.
