Roads, hospitals, and monuments were built.
Buddhism spread through missionary monks.
Explanation:
- Asoka was the founder of the Moorish dynasty, and extended the kingdom to the western half of northern India. His endeavor, accompanied by fearsome bloodshed, provoked profound spiritual upheavals at Asoka, after which he embraced Buddhism, which had appeared in Magadha two centuries earlier. Since then, the cruel Asoka has become known as the godly Asoka. In the words of the emperor himself, since then his sound was no longer booming, but the voice of dharma.
- During his rule, he pursued an official policy of non-violence. The unnecessary killing and mutilation of animals has been abandoned, such as hunting for hunting and stamping.
- Asoka also showed mercy to the captives, allowing them a day of freedom each year, and providing ordinary citizens with free education at universities. He treated subjects as equals regardless of religion, politics or caste and made free hospitals for both humans and animals. Asoka defined the main principles of nonviolence, tolerance of sects and opinions, obedience to parents, respect for teachers and priests, human treatment of servants (slavery did not even exist in India at that time) and generosity to all. These reforms are described by Asoka's edicts.
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The people that have largely shaped African history since the 16th century are the C. European people.
<h3>How has Europe shaped African history?</h3>
The Europeans have perhaps shaped the history of Africa more than any other people. This is outstanding considering that the Europeans only started interacting with most of Africa from the 16th century. The first way they shaped the history of Africa was through slavery.
European people carried millions of Africans from their homeland, and dispersed them across the world, especially in the Americas. This reduced the population of the continent.
Europeans then came and colonized most of Africa. Indeed at some point, more than 90% of Africa was under the control of the Europeans. They used this pwoer to exploit the continent for its resources. Even after Africa gained independence, these European countries still continued to influence the government of African nations, and exploit her resources further.
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The Berlin Conference of 1884<span>–85 was a </span>meeting<span> between European nations to create rules on how to peacefully divide Africa among them for colonization. The </span>conference<span> was convened by Portugal but led by Otto von Bismarck, chancellor of the newly united Germany.</span>
<span>The climate of the forests in eastern North America forced people to develop irrigation methods for farming</span>
Answer:
In the Ottoman Empire, a millet (Turkish: [millet]) was an independent court of law pertaining to "personal law" under which a confessional community (a group abiding by the laws of Muslim Sharia, Christian Canon law, or Jewish Halakha) was allowed to rule itself under its own laws.
Despite frequently being referred to as a "system", before the nineteenth century the organization of what are now retrospectively called millets in the Ottoman Empire was not at all systematic. Rather, non-Muslims were simply given a significant degree of autonomy within their own community, without an overarching structure for the 'millet' as a whole. The notion of distinct millets corresponding to different religious communities within the empire would not emerge until the eighteenth century.[1] Subsequently, the existence of the millet system was justified through numerous foundation myths linking it back to the time of Sultan Mehmed the Conqueror (r. 1451–81),[2] although it is now understood that no such system existed in the fifteenth century.[3]
During the 19th century rise of nationalism in the Ottoman Empire, as result of the Tanzimat reforms (1839–76), the term was used for legally protected ethno-linguistic minority groups, similar to the way other countries use the word nation. The word millet comes from the Arabic word millah (ملة) and literally means "nation".[3] The millet system has been called an example of pre-modern religious pluralism.[4]
Johann Strauss, author of "A Constitution for a Multilingual Empire: Translations of the Kanun-ı Esasi and Other Official Texts into Minority Languages", wrote that the term "seems to be so essential for the understanding of the Ottoman system and especially the status of non-Muslims".
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