Answer:
The successful revolt kept the Spanish out of New Mexico for 12 years, and established a different power dynamic upon their return. The Pueblo Revolt holds great historical significance because it helped ensure the survival of Pueblo cultural traditions, lands, languages, religions, and sovereignty.
Explanation:
Answer:
“Buddhism, introduced in Japan as part of Chinese culture, was actively supported by the rulers. This political support furthered the mixing of religious beliefs in Japan, since the emperors were also the highest functionaries in the national religion, Shinto.* Soon it became common to read the Buddhist sutras before shrines of the Shinto kami spirits.
It became a common practice to count the kami among those beings who—like humans—could find salvation through Buddhist prayer and ritual. The next stage was to give the title of bodhisattva to these Shinto kami, who were thought to have arrived at an enlightened state through the practice of Buddhism.”
*The traditional religion of Japan, combining elements of animism and ancestor worship
Hartmut Rotermund, European historian of Japan, article in an encyclopedia of world religions and mythologies, 1991
a) Explain how the interactions describe in the article illustrate the process of religious syncretism.
b) Explain ONE similar example of religious syncretism in a region other than Japan.
c) Explain ONE global process after 1980 that contributed to historians' increased interest in studying the type of cross-cultural interactions described in the passage
France is the country in which Jacques Cartier claim land during his two trips to Canada in 1535 and 1535. He is a leader of a voyage to the New World in order to discover gold and other riches. His three expedition would later activate France the claims in the lands that would become Canada.
Answer:
Eric Hobsbawm, the Marxist British historian, wrote a book called The Short Twentieth Century. The 20th Century had been shorter than other centuries because it had begun in 1914 with the outbreak of the First World War and terminated of course early in November 1989 with the fall of the Berlin Wall. The problem however, and of course we historians we like problems, is that everybody knew what we had left behind with the fall of the wall, but nobody knew what we were heading towards. As Douglas Hurd, the British Foreign Secretary at the time, put it, “this was a system [the Cold War], this was a system under which we had lived quite happily for 40 years.” Or as Adam Michnik, again my Polish solidarity intellectual, put it “The worst thing about communism is what comes afterwards.” While our populations were in jubilation in front of the television screens or on the streets of Berlin, governments were, it has to be said, seriously worried about the implications of this unforeseen, uncontrolled and uncontrollable collapse of the Warsaw Pact and the communist system. Tom Wolf, the American author, at the time had a bestseller called the Bonfire of the Vanities and a British MP that I knew at the time famously rephrased that as the ‘bonfire of the certainties.’ All of the reference points with which we’d lived for half a century and which had organized our diplomacy, our military strategy, our ideology, were like as many props that were suddenly pulled from us.
