In the spring of 1941, hundreds of thousands of whites were employed in industries mobilizing for the possible entry of the United States into World War II. Black labor leader A. Philip Randolph threatened a mass march on Washington unless blacks were hired equally for those jobs, stating: “It is time to wake up Washington as it has never been shocked before.” To prevent the march, which many feared would result in race riots and international embarrassment, President Franklin Roosevelt issued an executive order that banned discrimination in defense industries. His Executive Order 8802, June 25, 1941, established the Committee on Fair Employment Practices (known as FEPC) to receive and investigate discrimination complaints and take appropriate steps to redress valid grievances.
The fight against fascism during World War II brought to the forefront the contradictions between America’s ideals of democracy and equality and its treatment of racial minorities. Throughout the war, the NAACP and other civil rights organizations worked to end discrimination in the armed forces. During this time African Americans became more assertive in their demands for equality in civilian life as well. The Congress of Racial Equality (CORE), an interracial organization founded to seek change through nonviolent means, conducted the first sit-ins to challenge the South’s Jim Crow laws.
After the war, and with the onset of the Cold War, segregation and inequality within the U.S. were brought into sharp focus on the world stage, prompting federal and judicial action. President Harry Truman appointed a special committee to investigate racial conditions that detailed a civil rights agenda in its report, To Secure These Rights. Truman later issued an executive order that abolished racial discrimination in the military. The NAACP won important Supreme Court victories and mobilized a mass lobby of organizations to press Congress to pass civil rights legislation. African Americans achieved notable firsts—Jackie Robinson broke the color barrier in major league baseball, and civil rights activists Bayard Rustin and George Houser led black and white riders on a “Journey of Reconciliation” to challenge racial segregation on interstate buses.
Technology is used I’m many ways for needs around the world just like text message and phone call to get in communication with someone for anything.
<span>B. villages were flooded with European colonizers and locals had to give up their homes.
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Answer:
p(x) = x³ - 2x
p(√2) = (√2)³ - 2(√2)
= 2√2 - 2√2 = 0
p(2) = (2)³ - 2(2)
= 8 - 4 = 4
Since p(√2) = 0, √2 is a zero of the polynomial
Hope this helps ;D
Answer:
The 15th through the 18th centuries involved major changes in Jewish life in Europe. The conflicts, controversies, and crises of the period impacted Jews as much is it did other Europeans, albeit perhaps with different outcomes. In social, economic, and even intellectual life Jews faced challenges similar to those of their Christian neighbors, and often the solutions developed by both to tackle these problems closely resembled each other. Concurrently, Jewish communal autonomy and cultural tradition—distinct in law according to its own corporate administration, distinct in culture according to its own set of texts and traditions—unfolded according to its own intrinsic rhythms, which, in dialogue with external stimuli, produced results that differed from the society around it. The study of Jewish life in this period offers a dual opportunity: on the one hand, it presents a rich source base for comparison that serves as an alternate lens to illuminate the dominant events of the period while, on the other hand, the Jewish experience represents a robust culture in all of its own particular manifestations. Faced with these two perspectives, historians of the Jews are often concerned with examining the ways in which Jews existed in separate and distinct communities yet still maintained contact with their surroundings in daily life, commercial exchanges, and cultural interaction. Further, historians of different regions explore the ways that Jews, as a transnational people, shared ties across political frontiers, in some cases, whereas, in others cases, their circumstances resemble more closely their immediate neighbors than their coreligionists abroad. Given these two axes of experience—incorporation and otherness—the periodization of Jewish history resists a neat typology of Renaissance and Reformation. And yet, common themes—such as the new opportunities afforded by the printing press, new modes of thought including the sciences, philosophy, and mysticism, and the emergence of maritime economic networks— firmly anchor Jewish experiences within the major trends of the period and offer lenses for considering Jews of various regions within a single frame of reference. To build a coherent survey of this period as a whole, this article uses the major demographic upheavals of the 14th and 15th centuries and the subsequent patterns of settlement, as the starting point for mapping this period. These are followed by significant cultural developments, both of Jewish interaction with its non-Jewish contexts, the spaces occupying a more “internal” Jewish character, and of those boundary crossers and bridges of contact that traversed them before turning to the upheavals and innovations of messianic and millenarian movements in Judaism.
