Answer:
Explanation:
In the 19th-century United States, racism was rampant. Chinese immigrants were openly mocked, often in unfavorable newspaper caricatures. Germans were stereotyped as loitering in beer halls. African-Americans were portrayed in demeaning advertisements. And Irish people — who were not considered "white" by the existing majority at the time — were mistreated, too.
More than 1.5 million people left Ireland for the United States between 1845 and 1855, the survivors of a potato famine that had wiped out more than 1 million people in their homeland. They arrived poor, hungry and sick, and then crowded into cramped tenements in Boston, New York and other Northeastern cities to start anew under difficult conditions.
The struggles of Irish immigrants were compounded by the poor treatment they received from the white, primarily Anglo-Saxon and Protestant establishment. America's existing unskilled workers worried they would be replaced by immigrants willing to work for less than the going rate. And business owners worried that Irish immigrants and African-Americans would band together to demand increased wages.
<u>The issues of political and government agendas:</u>
The agendas of the political and the government are the issues which the people who are the part of the government of that area and also the people who are not the part of the government of that area pay a lot of attention to and want the issues of those areas and people to get solved.
The results of these issues do not come out immediately but they do get solved which is for the betterment of all the people who live there and are concerned with that issue.
Answer:
Breaking Apart Monopolies and providing consumers with a greater variety in the quality, type, and price of goods.
Explanation:
The Sherman Anti-trust Act gave Congress the power to break up monopolies within the United States. These powers were used during the Gilded Age to split apart comapnies that dominated certain consumer and industrial markets.
Shophetim
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul ( Judges 2:18<span> ), a period of general anarchy and confusion. "The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim ( </span>Numbers 27:21<span> ). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they bore no external marks of dignity. The only cases of direct divine appointment are those of Gideon and Samson, and the latter stood in the peculiar position of having been from before his birth ordained 'to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet but not a judge, which ensued from the high gifts the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally or rather ex officio upon him." Of five of the judges, Tola ( </span>Judges 10:1<span> ), Jair (3), Ibzan, Elon, and Abdon ( </span>12:8-15<span> ), we have no record at all beyond the bare fact that they were judges. Sacred history is not the history of individuals but of the kingdom of God in its onward progress.</span>
