Name: _______________________________ AP World Key Concept 4.3 State Consolidation and Imperial Expansion Part II- Consolidating and Expanding Power Standard 4.0 3.5 Not a 3.5 yet 70- 63points 62.5- 54 points Less than 54 points Daily Work Take complete notes of the packet _______/10 points Assessments- SAQ #1 _____/16 points - SAQ #2 _____/16 points – SAQ #3 _____/8 points Vocabulary Test _____/20 points Part I- Rulers Consolidating their Power Vocabulary – Political Legitimacy- Definition- Historical Significance - European notions of divine right Definition- Historical Significance - Louis XIV Definition- Historical Significance - 1
Transcript
Name: _______________________________AP World Key Concept 4.3 State Consolidation and Imperial ExpansionPart II- Consolidating and Expanding Power
Standard 4.0 3.5 Not a 3.5 yet70- 63points
62.5- 54 points Less than 54 points
Daily Work Take complete notes of the packet _______/10 points
Mexica or Aztec practice of human sacrificeDefinition-
Historical Significance -
Chinese emperor's performance of Confucian ritualsDefinition-
Historical Significance -
Ottoman miniature paintingDefinition-
Historical Significance -
Qing imperial portraitsDefinition-
Historical Significance -
Millet system.Definition-
Historical Significance -
Manchus and their Chinese subjectsDefinition-
2
Historical Significance -
Spanish America and the República de IndiosDefinition-
Historical Significance -
State Consolidation and Imperial Expansion- http://apworldipedia.com/index.php?title=Key_Concept_4.3_State_Consolidation_and_Imperial_Expansion
I. Rulers used a variety of methods to legitimize and consolidate their power.
A. An individual’s claim to have authority over other people is not something we humans take for granted. We need a reason to obey. Coercion and force have long been a part of political power, but we yield to them out of fear or for pragmatic reasons rather than our belief that they constitute legitimate reasons for our consent. A state has political legitimacy when subjects choose to recognize its authority because it has some intrinsic validating quality. Notions used by states to legitimize their rule in this period (1450-1750) are examples of important continuities of state-building we have seen since the River Valley Civilizations in Period I. Religion and art continued to be closely connected with the political power of states.
Some examples of religious ideas legitimizing states are: European notions of divine right. The divine right of kings is an important political ideology in Western Europe. It maintains that the king’s authority comes from God and, as such, the king is accountable only to God for his actions. Thus it supports the idea of absolute monarchy in which the monarch’s power is not checked by any earthly agent. In Roman Catholic countries it means that the king’s power must be endorsed by the pope, a tradition that goes back to Charlemagne’s coronation in the year 800 C.E. Here, for example, is an account of the coronation of Charlemagne:On the most holy day of the nativity of the Lord when the king rose from praying at Mass before the tomb of blessed Peter the apostle, Pope Leo placed a crown on his head and all the Roman people cried out, "To Charles Augustus, crowned by God, great and peace-giving emperor of the Romans, life and victory.” And after the laudation he was adored by the pope in the manner of the ancient princes and, the title of Patrician being set aside, he was called emperor and Augustus. [2]
The ideology of the divine right of kings reached its highest expression during the reign of Louis XIV of France. As Louis was consolidating his control of France, his chief theologian, Jacque Bousset, wrote a work called Politics Drawn from the Words of Holy Scripture which justified the absolute monarchy King Louis was creating. "Monarchical authority comes from God," he wrote. "Royal authority is sacred; religion and conscious demand that we obey the prince. Royal authority is absolute; the prince need render account to no one for what he orders. Even if kings fail in their duty, their charge and their ministry must be respected. . . . Prices are gods." [3] Thus monarchs of Europe--particularly Catholic Europe--justified absolute monarchy with religion.
- Chateau de Versailles, France [HD] - https://www.youtube.com/watch?v=852eroBwDrA
State Consolidation and Imperial Expansion- http://apworldipedia.com/index.php?title=Key_Concept_4.3_State_Consolidation_and_Imperial_Expansion
The Safavid's use of Shiism. The Safavids rose out of the dissolution of the Timurid Empire, the state formed by the conquests of Timur, also known as Tamerlane. After his death, Timur’s empire fell to warring family members. (One of his descendants, Babur, conquered northern India and began the Mughal Empire.) In Persia, Mesopotamia, and Eastern Anatolia, the disintegrating Timurid Empire opened the way for Shi’ite sects and Sufi brotherhoods to proliferate. Taking advantage of the absence of any centralized state, Ismail—a leader from a prominent Sufi family—conquered most of these areas in the late 15th century and began the Safavid Empire. However, despite unifying Iran (Persia), much of the population did not accept their authority. After converting to Shia Islam, Safavid leaders “sought to install Shiism as the state religion so as to command the loyalty of the population.” The result was a syncretic blend of Shiism and traditional Persian beliefs. Ismail “adopted many of the forms of Persian, pre-Islamic government, including the title of Shah.” [4] He claimed to have descended not only from the Seventh Imam, [5] but also to be the reincarnation of pre-Islamic kings and prophets.[6] Ismail's religious charisma can be seen in his poetry: Prostrate thyself! (Bow down)Pander not to SatanAdam has put on new clothes,God has come. [7]
Subsequent Safavid leaders continued to fuse Shiism with their political power. They built mosques and appointed prayer leaders in each village to secure Shia beliefs. [8] The Safavids made their empire a safe haven for Shi’a scholars and invited many of them to migrate to their empire. These religious sages depended on the state for support and in turn recognized the legitimacy of Safavid rule. However, they did not grant them absolute rule over scholarly religious affairs[9] which meant that political and religious leadership would form a dual system of authority, as exists in Iran today.The Shiism of the Safavids would put them at odds with the greater Sunni community. Arab Muslim scholars were not at ease with the Safavid belief that prophecies did not end with Mohammad or that "the souls of old prophets could transmigrate into different human beings at any given time." [10] These developments also shored up the belief of the Ottomans that they were the protectors of the true form of Islam.
Historians are not in total agreement about the purpose of these bloody pageants. Some emphasize that they
represent the use of terror and fear to coerce obedience to the state. Others demonstrate how the sacrifices, on
which many aspects of Aztec civilization depended, maintained the power of the priests and elites classes who
carried them out. They seemed also to have brought cohesiveness to the multi-ethnic and tribal components of the
expanding empire. The sacrifices at the capital city of Tenochtitlan were “intended to win the loyalty of a relatively
small target group, the young men who formed the core of the Aztec army.” [12]. The recognition and rewarding of
young warriors provided a cohesive bond among men from varied backgrounds that minimized ethnic and kinship
identities. In doing so, the sacrifices brought greater unity and loyalty to the state.
The Spanish Empire, Silver, & Runaway Inflation: Crash Course World History #25- https://www.youtube.com/watch?v=rjhIzemLdos Watch from 0:45- 2:50 - I recommend watching wiith closed captions and pause when you need to.
History Specials: Coroner's Report - Aztec Sacrifice | History- https://www.youtube.com/watch?v=hQKJRnPpIxw
Take notes on the following lectures on Videos on the Growth of Islam in the Songhay Empire of West Africa
Take notes on the following Prezi- Copy of Untitled Prezi- https://prezi.com/lhtput1dtlgc/copy-of-untitled-prezi/
State Consolidation and Imperial Expansion- http://apworldipedia.com/index.php?title=Key_Concept_4.3_State_Consolidation_and_Imperial_ExpansionChinese emperor's performance of Confucian rituals Confucianism was always deeply concerned with rituals, and during the Tang dynasty leaders adapted Confucian rituals to legitimize their rule. Later, when the foreign Manchus established the Qing dynasty, they appropriated these rituals in an effort to claim the Mandate of Heaven and to elevate the importance of the emperor. Many Confucian rituals involved the imperial family. In fact, it is only a slight exaggeration to say that established rituals proscribed most everything the emperor did. For example, in the beginning of the spring the Emperor participated in an elaborate ceremony in which he plowed the first furrow of earth and planted the first seed in front of the Temple of Agriculture. [13] No farm work could begin until the emperor completed this ritual. This ceremonial act procured the good will of the gods, ensured a plentiful harvest, and linked the vigor of Chinese civilization to the actions of the emperor. The Qing, who were not Chinese but Manchus, adopted this Confucian ritual to connect themselves to the tradition of Chinese emperors who preceded them. It was an act of legitimization. There were other ways the ruling dynasty used Confucian ritual to legitimize their rule. The sacrifices to Heaven, performed in the northern suburbs of the capital during the summer solstice and in the southern during the summer solstice, grew to be the most important rituals. Many rituals of ancestor worship were absorbed into the sacrifices made to Heaven thus creating a close link between the spirits of the ancestors and Heaven. In fact, the Emperor's ancestors became a link between Heaven and the imperial family. By publicly performing these rituals twice a year, the Emperor was reaffirming the Mandate of Heaven. [14]
The State Cult gave powerful ritual emphasis to key elements of state ideology and to the basic political organization of the state. Participants in the official rites were the emperor, his bureaucracy, and other degree-holders. There was no independent priesthood, for worship -- guided by bureaucrats according to government regulations -- was considered an official duty.
The prayers and rituals that accompanied the many duties of the emperor were not designed by any one emperor. Rather, classic ritual texts were debated and revised under every dynasty. It was incumbent upon a sitting emperor to perform these rituals in order to demonstrate that he was the rightful emperor -- to validate his own position within the system, and at the same time, to validate the system itself. The emperor needed to express his commitment to the ideas that were behind these rituals, and so it was that every Chinese emperor worshipped Heaven and Earth at the Temple of Heaven and also at the sacred Mount Tai
THE EMPEROR AT THE TEMPLE OF HEAVEN:WORSHIPPING HEAVEN, EARTH, AND THE ANCESTORS
One of the emperor’s annual religious responsibilities was the ceremony at the Temple of Heaven. When the emperor, as the Son of Heaven (Tianzi), with the Mandate of Heaven (Tianming) to rule over human society, worshipped at the Temple of Heaven, he was worshipping Heaven and Earth as his symbolic parents and in expression of the anciently established Chinese state ideology which held that the emperor was not divine but divinely appointed.
The emperor’s duty was to insure that society expressed its natural order, which was but an aspect of the cosmic order of humanity (society), heaven, and earth. The emperor also worshipped his own ancestors, expressing the Confucian ethic of filial loyalty, which was an obligation that all Chinese, regardless of social position, had to honor. Other objects of imperial worship were the sun, the moon, Confucius, the emperors of earlier dynasties, the god of agriculture (in a ritual which included the symbolic plowing by the emperor of the first furrow of the new farming season), and other divinities representing important natural or social forces (such as the god of learning).
IMPERIAL LEGITIMACY AND THE COSMIC ORDER: THE MANCHU QING AND THE “MANDATE OF HEAVEN”
In the Chinese tradition, the emperor did not necessarily have the absolute power that is associated with the traditional monarchies of Europe. The emperor’s actions had to be tempered by basic political expectations, and he had to act properly as an integral part of the cosmic order. The expectation was that an emperor should be an exceptional being -- a sage king -- and his right to rule was contingent upon his ability to skillfully mediate the cosmic forces. As mediator between Heaven and Earth, the emperor was thought to be a major participant in all cosmic actions, and as such he had to conduct himself accordingly, or the repercussions, in terms of cosmic dislocation, could be very serious. If things went wrong -- a bad crop year, for instance -- the emperor could be held responsible. He could be overthrown, and this would be considered legitimate. When such an overthrow occurred, it would be understood that the emperor had “lost” the Mandate of Heaven. In this way the notion of imperial legitimacy was fundamentally linked to the notion of maintaining the cosmic order.
When the conquering Manchus overthrew the reigning Ming dynasty and established the Qing dynasty in 1644, they announced that the Ming had lost the Mandate of Heaven. However they also continued to worship the Ming emperors throughout the 268-year duration of the Qing dynasty. Why did the Manchu Qing rulers do this? Because the Mandate of Heaven was centered on the principle of legitimacy -- meaning that the Ming (and others before the Ming) had legitimately held the Mandate at one point in time, but no longer. The Qing buttressed their own claim to the Mandate by acknowledging the Ming’s legitimate claim to it in the past. In continuing to worship the Ming emperors as they did, the Qing were asserting the legitimacy of the entire system that dictated who could “rightfully” be an emperor of China, because in fact it was this system that allowed them to present themselves to the populace as “Sons of Heaven” rather than as conquering foreigners who had no legitimate claim over China.
In other domains, however, the Qing decided to maintain their Manchu ethnicity, and even linked their own political power to this separation. This contradiction -- of acting as “Chinese” emperors at the same time that they were maintaining their separate Manchu identity -- was something that the Qing never successfully resolved. And it could be argued that, in the end, this was a mistake that cost the Manchus their dynasty, for anti-Manchu sentiment was at its height toward the end of the Qing and certainly contributed to the dynasty’s collapse in 1911
Overview Look at the entire visual image- write 1-2 details that explains what is in this image. This is “big picture,” and not a small detail in part of the image.
Parts Why was this made? Why did this matter in its time period?
Title Write the title or make one up that goes with the imagine
I can connect Connect what you see here with:
1. What you learned from the packet (notes, lecture video) with at least 1-2 details
2. Another region or era of history we studied
Context Look at the context of the Era from lecture of the beginning of the packet
What is the era, include name and years?
What did people do in this era?
How does this picture fit into the context?
Take notes on the video lecture- China's Examination Hell: Video Lecture-
https://www.youtube.com/watch?v=DH5486n9lfs
This covers more than the Early Modern period- but it is very important, because the Examination system was Continuity in Chinese history
An Ottoman miniature painting showing the fall of Limassol Castle on the island of Cypress in 1538.Ottoman miniature painting Influenced by Persian traditions, Ottoman artists developed a rich tradition of courtly art known as miniature paining. As one of the "arts of the book" (along with calligraphy), miniature painting was used to illustrate and embellish government sponsored manuscripts. While earlier Persian paintings depicted mythical heroes and images of paradise, Ottomans used this art to emphasize their imperial conquests. After his defeat of Constantinople in 1453, for example, Mehmed II adopted visual art to perpetuate his "image as a world conqueror" and identify his capture of the city with some of the most important achievements of past conquests, particularly those of Alexander the Great. Mehmet built an imperial scriptorium and solicited Renaissance artists from Italy to come and share their expertise. Ottoman miniature painting reached its peak in the 16th century when illustrators and miniaturists, the court historian produced elegant works of Ottoman imperial history. By the 18th century, when Ottoman conquests came to an end, miniature painting focused on portraits of sultans and illustrations of imperial genealogies. A few of them traced the sultans' genealogy back through many of the most significant prophets to Adam in the Garden of Eden. Regardless of their topical changes, miniature painting was used by the Ottoman government to reinforce their authority and legitimacy. [15]
Overview Look at the entire visual image- write 1-2 details that explains what is in this image. This is “big picture,” and not a small detail in part of the image.
Parts Why was this made? Why did this matter in its time period?
Title Write the title or make one up that goes with the imagine
I can connect Connect what you see here with:
1. What you learned from the packet (notes, lecture video) with at least 1-2 details
2. Another region or era of history we studied
Context Look at the context of the Era from lecture of the beginning of the packet
Emperor Kangxi with a book representing a hallmark of Confucian legitimacy: scholarship.
Qing imperial portraits We saw above how important rituals were to the Chinese imperial court. During the Qing dynasty these ceremonies included the use of art. Imperial portraits of emperors adorned many of the palaces inside the Forbidden City and were an important part of funeral rituals when an emperor died. We see vestiges of ancestor veneration in the fact that some emperors performed ceremonies before portraits of previous leaders of their dynasty and even kowtowed to these portraits. [16] In the public sphere, imperial portraits were utilized to
enhance the legitimacy of the emperor. Portraits of emperor Kangxi, for example, often show him surrounded by books or holding a book in his hands, a representation that serves the imperial Confucian ideology that scholarship and command of knowledge merit legitimacy for an emperor. [17] Legitimacy was a crucial factor for Emperor Kangxi.
As a Manchu he needed to gain respect from ethnic Chinese; promoting himself as an accomplished scholar helped win the scholar bureaucrats and gain the Mandate of Heaven in the eyes of many Chinese.
Overview
2-3 details, no small details, but big picture
Parts
Read labels, look for symbols, Write 2-3 details about the individual parts/symbols
Title
Write the title and 2-3 details about what the title tells you about the image.
Name two details that you learned from the image and the reading about it
Context
How does this fit into this chapter”?
Augustus of Prima Porta. When Caesar Augustus came to power he was welcomed by the monarchists but rejected by the conservative republicans who wanted power to remain with the traditional patrician families. Augustus commissioned this work of art to assuage the fears of those republicans who believed he was a warmonger trying to consolidate his own power at the expense of the old republic. Thus he is shown raising his hand like a strong leader but not brandishing a sword. He is poised for movement but not in a threatening or aggressive way. On his breastplate is the scene of the Parthians surrendering to Rome, one of Augustus' most important military achievements that overturned a previous humiliation by the Parthians. But this was a necessary military endeavor; the gods look on approvingly, suggesting that Augustus carries out their will. Overall this statue of political propaganda showed Augustus as he wanted to be known rather than how he actually was.Overview
2-3 details, no small details, but big picture
Parts
Read labels, look for symbols, Write 2-3 details about the individual parts/symbols
Write the title and 2-3 details about what the title tells you about the image.
I learned that
Name two details that you learned from the image and the reading about it
Context
How does this fit into this chapter”?
The Qianlong Emperor as the Bodhisattva Mafijusrt. During the reign of the Qianlong Emperor (1736-1796) the Qing dynasty expanded the borders of China farther than they had ever been before. China also became much more multi-cultural than it had ever been. The Qianlong Emperor used imperial portraits to represent himself to each region in the culture and dress of that region. To the ethnic Chinese (the Han) he had himself painted as a great scholar and promoter of Chinese values;[18] to the Mongols of Central Asia, he was depicted as a traditional warrior of the steppes. [19] The portrait above shows him pictured as the best known bodhisattva of Tibetan Buddhism, surrounded by Buddhist symbols. For example, he "raises his right hand in the gesture of argument while supporting the wheel of the law in his left. He also holds two stems of lotus blossoms, which serve as platforms for a sutra and a sword, the attributes of Manjusri. He is pictured among 108 deities . . . who represent his Buddhist lineage." [20]
Read labels, look for symbols, Write 2-3 details about the individual parts/symbols
Title
Write the title and 2-3 details about what the title tells you about the image.
I learned that
Name two details that you learned from the image and the reading about it
Context
How does this fit into this chapter”?
17
Emperor Jahangir weighs Prince Khurram. This miniature shows Mughal emperor Jahangir, son of Akbar, weighing his son against valuables such as precious gems, gold, or other important goods. In this tradition, the son's weight of these goods was given to holy men, used to fund building projects, or distributed to the poor. The picture and the tradition it depicts were part of Akbar's project of religious tolerance. The "weighing of the ruler's son" was Hindu in origin and the distribution of wealth to the poor resembled the Muslim practice of almsgiving, one of the pillars of Islam. As Muslim rulers of a predominately Hindu empire, Akbar and Jahangir were dedicated to forging strategic alliances with local Hindu rulers. This painting shows Muslim and Hindu leaders participating together in the ritual. It also demonstrates the wealth, power, and benevolence of the Mughals. [21]
Overview
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Parts
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Title
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I learned that
Name two details that you learned from the image and the reading about it
Context
How does this fit into this chapter”?
Watch the following video on Mr. Wood’s webpage- Warrior Empire: The Mughals Of India - https://www.youtube.com/watch?v=WX1ZWVuY84QLook for the following important people, place and eventsShah Jahan- 56:20- 59:00
59:00 – 103:00, 104:50- 105:30, 108:00- 110:10 Taj Mahal
State Consolidation and Imperial Expansion- http://apworldipedia.com/index.php?title=Key_Concept_4.3_State_Consolidation_and_Imperial_ExpansionAs we have seen since the earliest empires, the territorial growth of states invites the problems of ruling a large
multi-ethnic empire. The most successful states found ways to incorporate ethnic and cultural minorities in a way
that permitted the state to benefit from their presence while at the same time limiting their political influence.
Between 1450 and 1750 there were several examples of states attempting this balancing act.
Ottomans and their non-Muslim subjects After the fall of Constantinople in 1453 the Ottoman empire absorbed
the former Byzantine lands and the number of Christians under Ottoman rule greatly increased. By the middle of the
1500s the non-Muslim population of the empire reached about 40%. [23]To deal with the increasing diversity of the
Empire, Mehmet II introduced what would later be called the millet system. Each millet, from the Arabic word for
nation, was an autonomous zone made up of a particular religious group. [24] Each millet was permitted to chose its
own leader, practice its own religion, and live by its own religious orders or rules; Sharia law did not have effect
within a non-Muslim millet. For example, Orthodox Christians and Jews each had their own respective millets and
lived according to their own customs. An influence on the development of non-Muslim millets was that members
were not allowed to hold military or political posts. Thus their impact on the Islamic character of the Empire was
limited. Consequently, Christian and Jewish millets turned to the development of craft skills, finance and
brokerage. [25] They became important intermediaries in trade negotiations with merchants outside the empire
benefitting the Ottoman economy. -
Read the following from the AP World Teacher blog- and highlight/take notes
World History
Saturday, 10 December 2011
Impact of Religion on the Ottoman Empire- http://bahaasworldhistoryais.blogspot.com/2011/12/impact-of-religion-on-ottoman-empire.html
Economy was greatly influenced by religion in the Ottoman Empire. The Millet System was created. In this system, non-Muslim people were considered subjects of the empire but weren’t subjects to the Muslim faith or law. For example, the Orthodox millet was granted a number of special privileges in the fields of commerce, and had to pay higher taxes than Muslim subjects. This increased the income and the economy of the Ottoman Empire. A lot of millets were similar. The millet was referred to “personal law” which communities were allowed to rule themselves under their own religious systems. This helped the economy because there were several millets which had different incomes so when all put together, the empire’s income is at a high point. Every religion had its own millet. This was a very important system and it tells us why the religion had a great impact on economy.
Social classes were based on the religion. The Ottoman Empire was considered an Islamic empire because its founder was a Muslim. Unlike any other state or empire, classes were taken not by the job or income but by religion. As millets had its part in economy, it also has its part in social class. Muslim millets were the highest class society and were treated equally as the other millets but other religions had to pay more taxes. The millets were created to prevent wars within the empire by religious reasons. Muslims were in the high class, followed by Christians, then the Jews. All people, religions, and millets had their general protection from the sultan. Other than the millets, people had other classes like the Ghulam, which was a non-Muslim slave. Another was the Ghazi, which was a warrior who fought for the sake of Islam. Most of the empire’s laws and system was based on the Islam’s laws and system. That's why social classes were greatly influenced by religion.
Education was also directed towards religion. In Muslim millets, they taught them Islamic religion and how to pray. Each millet educated the children to its own rules and regulations of its religion. All children were raised and brought up to always pay their complete allegiance to the empire and to their sultan. In the Devshirme system, especially in the Balkans, they had to surrender 20 percent of their male children and taken to the palace school. These children would then be taught everything they need to know about the Islamic religion. Some of these children grow up to be educated and some join the military. Janissaries were people who served in the elite military crops. All millets served education for the empires children and to keep them updated about their religion. Religion was very important and everyone had to learn and study a holy book and understand its messages, because it helps education and raises the empire.
State Consolidation and Imperial Expansion- http://apworldipedia.com/index.php?title=Key_Concept_4.3_State_Consolidation_and_Imperial_ExpansionManchus and their Chinese subjects As mentioned above, the Qing dynasty expanded Chinese territory larger than it ever had been before and ruled a population of 450 million people. [26] Unlike previous Chinese dynasties, the
Qing did not impose Chinese language or culture over their subjects and thought of China as just one part of a larger Manchu empire. [27] They adopted a policy of "ruling different people differently," allowing local languages, customs, and in some cases, permitting local leaders to maintain leadership positions. Some groups had more privileges than others. Manchus, of course, were the most favored group but Chinese were allowed to take governing posts in the Confucian bureaucracy along with Manchus. The highest point to which a Chinese civil servant could rise was an executive position known as a "grand secretary." These administrators had no policy making power; however, they served as channels of communication "by ratifying, and forwarding 'memorials,' reports sent to the emperor from other central and field offices." [28] The highest central administrative positions in Beijing, of course, were reserved for Manchus. Allowing Chinese to earn positions in the bureaucracy through civil service examinations rendered Manchu rule more acceptable for Chinese. And to prevent Chinese from dominating the bureaucracy, it was much easier for Manchus to gain appointments and rise through the ranks.
Read and take OPTIC notes on the following graphic and reading form the following website-
China Under the Manchus- https://library.osu.edu/projects/bela-petheo/china_under_the_manchus.htm
The Manchu imperial court (1621-83) is located in the north, while a merchant welcomes trade with Europeans, an economic activity located in the south of China. Note how the official watches over the activity, and note also the depiction of the European galleon, emblematic of
the period. The emperor's garrisons (banners) are spaced throughout the rest of the kingdom, to maintain order within the empire and to keep invaders at bay, as we see with the banner in the north. Throughout the kingdom, peasants toil and pay taxes to the civic authorities.The emperor and his banners are depicted in the dress of a Manchu, distinguishing them from the Chinese officials. This reflects the Manchu policy of separating the civic functions of the empire, carried out by Chinese officials, from the military functions, performed by the Manchus, as evidenced by the latter's shields and swords. Notably, the emperor is not seated upon a throne; he is depicted as a military figure more than as the Son of Heaven. Within his court are Chinese scholars as well as Jesuits, who bring Western science and technology in addition to a new religion. The scholars, however, sit at opposite sides of the emperor; unlike the merchant who welcomes trade in European goods with open arms, the Chinese scholars seem at best disinterested in the Jesuit's intellectual goods. The dark lines connecting all these various activities to the imperial court suggests order and control over the whole of the empire.
State Consolidation and Imperial Expansion- http://apworldipedia.com/index.php?title=Key_Concept_4.3_State_Consolidation_and_Imperial_ExpansionSpanish America and the República de Indios In colonial America, Spanish administrators sought to adapt and impose the social structure of Iberia. Back home, society was organized into large corporate groups with different levels of rights and privileges adhering to each group rather than to individuals. In the New World the Spanish likewise divided the population into two primary groups. The first group was the república de espanoles comprised of all Iberian born people, Spanish creoles, and anyone else of mixed Spanish race. The other group was the república de indios made up of the non mestizo indigenous population. This separation was initially made to protect indigenous people from the harness of the Spaniards; [29] they were divided into independent communities ruled by their own elites, and they enjoyed their own separate system of courts and laws. The system failed because
22
Overview
2-3 details, no small details, but big picture
Parts
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Title
Write the title and 2-3 details about what the title tells you about the image.
I learned that
Name two details that you learned from the image and the reading about it
of Spanish demand for indigenous labor. República de Indios were required to supply labor through the mita system to American silver mines. The became the target of the labor draft in Mexico known as the repartimiento which supplied labor to commercial farms, mines, and select private enterprises. Their required tribute payments became an important source of revenue for the Spanish colonial governments. The continued flow of people between the república de espanoles and the república de indios eventually blurred their distinctive identities. [30]
Spanish America and the República de Indios
Read the following from Wikipedia and highlight/take notes
Castas[edit]
During the Spanish colonial period, Spaniards developed a complex system of racial hierarchy, known as the sistema de castas. In Spanish America (and many other places), racial categories were formal legal classifications. The process of race mixture was termed mestizaje.
Initially in Spanish America there were three racial categories designated by the Europeans. They generally referred to the multiplicity of indigenous American peoples as "Indians" (indios), an umbrella term which the native peoples themselves rarely used. Those from Spain called themselves españoles, which in the late colonial period was further refined to those born in Iberia, called politely peninsulares, while American-born españoles were called criollos. The third group were black Africans, called negros ("Blacks"), brought as slaves from the earliest days of Spanish empire in the Caribbean. There were fewer Spanish women than men who immigrated to the New World and fewer black women than men, so that mixed-race offspring of Spaniards and of Blacks were often the product of liaisons with indigenous women.
In the sixteenth century, the term casta, a collective category for mixed-race individuals, came into existence as the numbers grew, particularly in urban areas. The crown had divided the population of its overseas empire into two categories, separating Indians from non-Indians. Indigenous were the República de Indios, the other the República de Españoles, essentially the Hispanic sphere, so that Spaniards, Blacks, and mixed-race castas were lumped into this category. Official censuses and ecclesiastical records noted an individual's racial category, so that these sources can be used to chart socio-economic standard, residence patterns, and other important data.
General racial groupings had their own set of privileges and restrictions, both legal and customary. So, for example, only Spaniards and indigenous, who were deemed to be the original societies of the Spanish dominions, had recognized aristocracies.[14][15] Also, in America and other overseas possessions, all Spaniards, regardless of their family's class background in Europe, came to consider themselves equal to the Peninsular hidalgía and expected to be treated as such.
Access to these privileges and even a person's perceived and accepted racial classification, however, were also determined by that person's socioeconomic standing in society.[16][17][18]
Long lists of different terms found in casta paintings do not appear in official documentation, which count Spaniards, mestizos, Blacks and mulattoes, and indigenous (indios) were found in censuses. By the end of the colonial period in 1821, over one hundred categories of possible variations of mixture existed. [19]
Watch the following video from Mr. Wood’s - The Thirty Years War - https://www.youtube.com/watch?v=B18zwAVO4q0
Watch from the 0:00- 1:10,
What were the years of the Thirty Years War and why is it significant (think Reformation)?
- The Thirty Years War began in the Holy Roman Empire, which was run by the Hapsburg family. It starts in the Holy Roman Empire and stays there. In this War the Catholics and Protestants are fighting. The Catholics- led by the Hapsburgs are winning the war. Then something weird happens, the Swedish- who are Protestants join the war and the French, who are Catholic fight on the Protestant side, why? Pay attention to the video below…
Watch the following video from Mr. Wood’s - The Thirty Years War - https://www.youtube.com/watch?v=B18zwAVO4q0
Watch from the 8:05- 9:55,
Why do the French (who are Catholic) fight on the Protestant side of The Thirty Years War? (include details about Richelieu and The Hapsburgs)?
Watch the following video from Mr. Wood’s - The Thirty Years War - https://www.youtube.com/watch?v=B18zwAVO4q0
Watch from the 11:25- 12:50, 13:30- 13:56
What happens in the war by 1648 when the war ends?
What is the Peace of Westphalia and what were the results of it?
Highlight and take notes from the following reading - Ottoman-Safavid Wars- http://epicworldhistory.blogspot.com/2012/05/ottoman-safavid-wars.html
The protracted conflict between the Ottomans and the Safavids was based on territorial and religious differences. Both great empires sought to control vast territories in present-day Iraq, along the Caspian and their mutual borders.
As Sunni Muslims, the Ottoman Empire also disagreed with the Shi’i Safavids over basic religious tenets and practices, similar to the disputes between various Catholic and Protestant powers in Europe.
In 1514, the Ottoman sultan Selim I, father of Suleiman I the Magnificent, declared a holy war against the Safavids, whom he considered heretics. Armed with cannons, the Ottoman army defeated Shah Isma’il, the founder of the Safavid dynasty, and occupied much of northern Persia (present-day Iran).
Suleiman continued the fight against Shah Tahmasp I (reigned 1524–76), but Tahmasp retaliated with a policy of “scorched earth,” making it impossible for the Ottoman forcesto live off the land, as was usual for invading armies at the time. Tahmasp also struck an alliance of convenience with the Habsburgs, a major enemy of the Ottomans.The Ottomans succeeded in taking Tabriz in northern Persia, but, stretched beyond his limits, Suleiman reluctantly signed a treaty with the Safavids in 1555. The Safavids managed to retain control over northern Persia and territory along the Caspian Sea but lost Iraq to the Ottomans. Following Suleiman’s death, Shah Abbas I managed to regain temporary control over Baghdad and Basra in Iraq, but after Abbas died, the Ottomans retook the territories.
The subsequent 1639 peace treaty between the two rival empires established borders that are almost identical to those shared by present-day Iraq and Iran. The two great powers remained enemies but no further warfare broke out.
Over the course of their rivalry, both empires achieved major military victories and suffered military defeats, but neither was able to defeat decisively the other. Their futile warfare undermined the economic and military power of both and was a major factor in their long declines.
Read and hightlight/take notes from the following website:
FOOD RIOTS. From the sixteenth century to the mid-nineteenth century Europe witnessed increasingly widespread food rioting. These riots pitted vulnerable consumers against producers and merchants, and both sides invoked protection and support from their rulers. As part of a broad and long-standing tradition of collective bargaining by riot, food riots erupted when, faced with the threat of scarcity and rising prices, a crowd composed largely of consumers assembled to demand affordable, accessible subsistence (usually grain or bread). They confronted those who controlled this "item of first necessity"—bakers, merchants, millers, cultivators, and local authorities—and took and shared what provisions they needed, sometimes forcing sales at prices below market (or asking) prices. Those who needed food and those who controlled it clashed over transports on highways and rivers, sacks displayed for sale in
markets, supplies stored in farms and urban granaries, flour in mills, and bread in bakeries. Since households of the common people spent from one-half to two-thirds of their budgets on food, rioter declarations that "they would rather hang than starve to death" carried poignancy.
Food riots had erupted sporadically since the Middle Ages, but they peaked in intensity and sophistication in eighteenth-century western Europe, appearing earliest in France and England and later in central and eastern European states, such as Prussia. France had the longest tradition of food rioting: over one hundred in the 1690s, 1709–1710, and 1764–1768; over four hundred in the 1770s; and over two hundred in 1788–1789 by the time the Estates-General met in May 1789. English eruptions peaked after the mid-eighteenth century, becoming the most common form of popular protest: over one hundred erupted in 1756–1757, 1766, 1795–1796, and 1800–1801. Although widespread food rioting persisted over a shorter time span in England than in France, the English experienced as much if not more rioting per capita in the eighteenth century. In Prussia food rioting erupted only sporadically after the 1770s and slightly more frequently in the 1790s.
TIMING, GEOGRAPHY, PARTICIPATION, AND ORGANIZATION
The timing and geography of rioting depended on multiple factors, including the existence of communities capable of mobilization and some sort of trigger, such as skyrocketing prices, sudden market shortages, evidence of hoarding or speculation at consumer expense, or the refusal of authorities to activate crisis-related paternalist regulations and relief. Places most likely to react violently experienced a rapid shift in their ability to retain or attract food for their consumers: producing regions confronting new demands on resources, heavily traveled transit routes and junctions, and markets whose positions had eroded at the time of the crisis. In France after the mid-eighteenth century food rioting became the most frequent form of popular protest, and every province experienced some disorder. However, the most turbulent provinces in the early modern period- Île-de-France, Normandy, and Orléanais—were those most affected by large-scale changes in the provisioning process, exacerbated by the imperious pull of the Paris market.
Riots finally erupted only when vulnerable consumers could mobilize in concert to activate networks intertwined with work, neighborhood, friendship, and patronage for protest. Early modern riots erupted more frequently in medium-sized towns than in large cities or small villages because they nurtured the kinds of dense networks of social and political relations that underpinned early modern collective action. Although each crowd reflected the particular character of the community mobilized, most rioters came from early modern Europe's vulnerable common people, for whom a subsistence crisis threatened the household's capacity to provision itself: wage earners, shopkeepers, and artisans. England's food rioters largely came from the ranks of town artisans, proto-industrial workers, and industrial workers. In France artisans, microproprietor winegrowers, agricultural workers, and proto-industrial workers formed a majority of the crowds. The lowest ranks of the rural and urban poor participated rarely because the combination of charity and repression reserved for them by local and royal governments made collective action less likely.
As members of household economies, women as well as men played prominent roles in food riots, and most riots mobilized both. However, the gender balance of crowds reflected differences in regional dynamics and types of riots. In France, for example, women frequently led and participated in hometown market riots or neighboring spaces, such as bakeries and storage areas. More men ventured farther afield to lead and join crowds that marched in the countryside from producer to producer to demand supplies. Even when men and women appeared in the same riot, they at times played different roles.
By the eighteenth century riots had become more organized and purposeful. Although interceptions of grain shipments by locals for their own consumption remained the most common form of rioting during the early modern period, market riots grew in number, significance, and sophistication. Most strikingly, rioters more frequently invoked the taxation populaire —forced sales at lower, "just," prices that they fixed themselves. Rioters drew upon a combination of accurate information about grain production and marketing (which helped them pick their targets); traditions of paternalist practices that included price-fixing, searches and requisitions, and charitable distributions; as well as their own heritages of previous food rioting. Indeed veritable riot traditions emerged in towns such as Caen, France, where fourteen riots erupted between 1631 and 1789.
Take notes on the following video- The Satsuma Rebellion Refined- https://www.youtube.com/watch?v=XH_e6zuJLSY
Take notes/highlight from the following Wikipedia site:
The German Peasants' War, Great Peasants' War or Great Peasants' Revolt (German: Deutscher Bauernkrieg) was a widespread popular revolt in the German-speaking areas of Central Europe from 1524 to 1525. It failed because of the intense opposition of the aristocracy, who slaughtered up to 100,000 of the 300,000 poorly armed peasants and farmers.[1]The survivors were fined and achieved few if any of their goals. The war consisted, like the preceding Bundschuh movement and the Hussite Wars, of a series of both economic and religious revolts in which peasants and farmers, often supported by Protestant clergy, took the lead. The German Peasants' War was Europe's largest and most widespread popular uprising prior to the French Revolution of 1789. The fighting was at its height in the middle of 1525.
The war began with separate insurrections, beginning in the southwestern part of what is now Germany and neighboring Alsace, and spread in subsequent insurrections to the central and eastern areas of Germany and present-day Austria.[2] After the uprising in Germany was suppressed, it flared briefly in several Swiss Cantons.
In mounting their insurrection, peasants faced insurmountable obstacles. The democratic nature of their movement left them without a command structure and they lacked artillery and cavalry. Most of them had little, if any, military experience. In combat they often turned and fled, and were massacred by their pursuers.[citation needed] The opposition had experienced military leaders, well-equipped and disciplined armies, and ample funding.
The revolt incorporated some principles and rhetoric from the emerging Protestant Reformation, through which the peasants sought freedom and influence. Historians have interpreted the economic aspects of the German Peasants' War differently, and social and cultural historians continue to disagree on its causes and nature.
Historians disagree on the nature of the revolt and its causes, whether it grew out of the emerging religious controversy centered on Luther; whether a wealthy tier of peasants saw their own wealth and rights slipping away, and sought to weave them into the legal, social and religious fabric of society; or whether peasants objected to the emergence of a modernizing, centralizing nation state.
Threat to prosperity[edit]
One view is that the origins of the German Peasants' War lay partly in the unusual power dynamic caused by the agricultural and economic dynamism of the previous decades. Labor shortages in the last half of the 14th century had allowed peasants to sell their labor for a higher price; food and goods shortages had allowed them to sell their products for a higher price as well. Consequently, some peasants, particularly those who had limited allodial requirements, were able to accrue significant economic, social, and legal advantages.[30] Peasants were more concerned to protect the social, economic and legal gains they had made than about seeking further gains.[31]
Serfdom[edit]
Their attempt to break new ground was primarily seeking to increase their liberty by changing their status from serfs,[32] such as the infamous moment when the peasants of Mühlhausen refused to collect snail shells around which their lady could wind her thread. The renewal of the signeurial system had weakened in the previous half century, and peasants were unwilling to see it restored.[33]
Luther's Reformation[edit]
People in all layers of the social hierarchy—serfs or city dwellers, guildsmen or farmers, knights and aristocrats—started to question the established hierarchy. The so-called Book of One Hundred Chapters, for example, written between 1501 and 1513, promoted religious and economic freedom, attacking the governing establishment and displaying pride in the virtuous peasant.[34] The Bundschuh revolts of the first 20 years of the century offered another avenue for the expression of anti-authoritarian ideas, and for the spread of these ideas from one geographic region to another.
Luther's revolution may have added intensity to these movements, but did not create them; the two events, Luther's Protestant Reformation and the German Peasants' War, were separate, sharing the same years but occurring independently.[35] However, Luther's doctrine of the "priesthood of all believers" could be interpreted as proposing greater social equality than Luther intended. Luther vehemently opposed the revolts, writing the pamphlet Against the Murderous, Thieving Hordes of Peasants, in which he remarks "Let everyone who can, smite, slay, and stab, secretly or openly ... nothing can be more poisonous, hurtful, or devilish than a rebel. It is just as one must kill a mad dog; if you do not strike him he will strike you."
Historian Roland Bainton saw the revolt as a struggle that began as an upheaval immersed in the rhetoric of Luther's Protestant Reformation against the Catholic Church but which really was impelled far beyond the narrow religious confines by the underlying economic tensions of the time.[36][37]
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