Answer:
Leaders of the Cultural Revolution declared the Dalai Lama an enemy and outlawed religion.
Answer:
The rhetoric technique that Martin Luther King uses repeatedly in the above text is the use of similes and the use of figurative language.
Explanation:
Similes are speech techniques that use the comparison of two variables interestingly.
Figurative language is the use of a word to mean differently to its custom meaning.
<em>Martin Luther King uses Socrates and Jesus figuratively to explain his ideas, since, they are not part of his topic, but have similar traits as the situation he is trying to explain, this is an example of figurative language in the above excerpt.</em>
Martin Luther in this excerpt uses similes multiple times to bring out his points.
Some of the instances where he uses similes are;
- Isn't this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries
- Isn't this like condemning Jesus because his unique God consciousness and never ceasing devotion to God's will precipitated the evil act of crucifixion?
This questions help him explain his point, it also makes the people understand his point out of the comparison of what they know to what they do not know.
Answer:
Irrespective of its genuine strategic objectives or its complex historical consequences, the campaign in Palestine during the first world war was seen by the British government as an invaluable exercise in propaganda. Keen to capitalize on the romantic appeal of victory in the Holy Land, British propagandists repeatedly alluded to Richard Coeur de Lion's failure to win Jerusalem, thus generating the widely disseminated image of the 1917-18 Palestine campaign as the 'Last' or the 'New' Crusade. This representation, in turn, with its anti-Moslem overtones, introduced complicated problems for the British propaganda apparatus, to the point (demonstrated here through an array of official documentation, press accounts and popular works) of becoming enmeshed in a hopeless web of contradictory directives. This article argues that the ambiguity underlying the representation of the Palestine campaign in British wartime propaganda was not a coincidence, but rather an inevitable result of the complex, often incompatible, historical and religious images associated with this particular front. By exploring the cultural currency of the Crusading motif and its multiple significations, the article suggests that the almost instinctive evocation of the Crusade in this context exposed inherent faultlines and tensions which normally remained obscured within the self-assured ethos of imperial order. This applied not only to the relationship between Britain and its Moslem subjects abroad, but also to rifts within metropolitan British society, where the resonance of the Crusading theme depended on class position, thus vitiating its projected propagandistic effects even among the British soldiers themselves.
Explanation:
The political, economic, and diplomatic crises of the 1780s played a great role in shaping the Constitution because they proved that the United States needed a much stronger central government that could tax freely and engage with other countries.
The Dutch East India Company except "<span>d. help spread christianity to the east," since their goals were purely economical and financial--they had no interest in extending effort into other spheres such as religion. </span>
