Question 1

Which of the following nineteenth-century principles derived from the revolutions of the late eighteenth century?

Accepted Answer

The principle of government by and for property-holding citizens, also known as liberalism or representative democracy, was a key outcome of the revolutions of the late eighteenth century. It emphasized the importance of individual rights, separation of powers, and popular sovereignty, and it spread throughout Europe and the Americas in the nineteenth century. Mercantilism was an earlier economic theory that stressed government control of trade and accumulation of gold and silver, and it declined in popularity in the nineteenth century. The emergence of international law also grew in the nineteenth century, but it was not directly linked to the eighteenth-century revolutions. Monarchical absolutism was the dominant form of government in Europe before the revolutions and was challenged by the revolutions, so it cannot be said to have derived from them.

Question 2

Questions refer to the passage below.
Section II-Regarding Merchants. It is plain that the infidel and treacherous British government have monopolized the trade of all the fine and valuable merchandise, such as indigo, cloth, and other articles of shipping, leaving only the trade of trifles to the people. . . . When the Badshahi Government is established, all these aforesaid fraudulent practices shall be dispensed with, and the trade of every article, without exception, both by land and by water, shall be open to the merchants of India.
The Azamgarh Proclamation (1857), Bahadur Shah, last Mughal emperor
-The arguments put forth in the document best exemplify which of the following ideologies?

Accepted Answer

The document reflects nationalist sentiments, as it criticizes British control over trade and advocates for Indian merchants' rights, aiming for self-governance and economic independence.

Question 3

Questions refer to the passage below.
Section II-Regarding Merchants. It is plain that the infidel and treacherous British government have monopolized the trade of all the fine and valuable merchandise, such as indigo, cloth, and other articles of shipping, leaving only the trade of trifles to the people. . . . When the Badshahi Government is established, all these aforesaid fraudulent practices shall be dispensed with, and the trade of every article, without exception, both by land and by water, shall be open to the merchants of India.
The Azamgarh Proclamation (1857), Bahadur Shah, last Mughal emperor
-The proclamation is issued in which of the following historical contexts?

Accepted Answer

The Azamgarh Proclamation was issued during the Indian Rebellion of 1857, which was a significant anti-imperial resistance against British colonial rule in India.

Question 4

Questions refer to the passage below.
Section II-Regarding Merchants. It is plain that the infidel and treacherous British government have monopolized the trade of all the fine and valuable merchandise, such as indigo, cloth, and other articles of shipping, leaving only the trade of trifles to the people. . . . When the Badshahi Government is established, all these aforesaid fraudulent practices shall be dispensed with, and the trade of every article, without exception, both by land and by water, shall be open to the merchants of India.
The Azamgarh Proclamation (1857), Bahadur Shah, last Mughal emperor
-According to the document, Indian trade at this time was restricted to:

Accepted Answer

The passage states that the British government monopolized the trade of valuable merchandise, leaving only the trade of trifles, or less-valuable products, to the people.

Question 5

Questions refer to the passage below.
[O]ne of the ways of their government is the building of their sovereignty upon three things: the people's persons, their honor, and their possessions; and whomsoever they wish to kill or exile or violate his honor or devour his wealth they do so in pursuit of their lusts, without any right in the Shari'a. One of the ways of their government is their imposing on the people monies not laid down by the Shari'a. One of the ways of their government is their intentionally eating whatever food they wish, whether it is religiously permitted or forbidden, and wearing whatever clothes they wish, whether religiously permitted or forbidden, and drinking what beverages they wish, whether religiously permitted or forbidden, and riding whatever riding beasts they wish, whether religiously permitted or forbidden, and taking what women they wish without marriage contract, and living in decorated palaces, whether religiously permitted or forbidden, and spreading soft carpets as they wish, whether religiously permitted or forbidden.
Usman dan Fodio, critique of the Hausa state, 1806
-What is the historical situation in which the author was writing?

Accepted Answer

The author, Usman dan Fodio, was writing during a period of Islamic revitalization in West Africa, where there was a push to return to pure Islamic practices and governance, partly influenced by religious ideas from outside the region.

Question 6

Questions refer to the passage below.
Yet we must know that the ten thousand names derive from the one name, and the one name from one ancestor. Thus our origins are not different. Since our Heavenly Father gave us birth and nourishment, we are of one form though of separate bodies, and we breathe the same air though in different places. This is why we say, "All are brothers within the four seas." Now, basking in the profound mercy of Heaven, we are of one family. . . .
We brothers, our minds having been awakened by our Heavenly Father, joined the camp in the earlier days to support our Sovereign, many bringing parents, wives, uncles, brothers, and whole families. It is a matter of course that we should attend to our parents and look after our wives and children, but when one first creates a new rule, the state must come first and the family last, public interests first and private interests last.
"The Principles of the Heavenly Nature," promulgated by the leadership of the Taiping
Heavenly Kingdom, 1854
-Which of the following statements in "The Principles" represents a change in Chinese cultural thought?

Accepted Answer

The answer of Questions refer to the passage below.
Yet we...

Question 7

Questions refer to the passage below.
The basis of irreligious criticism is this: man makes religion; religion does not make man. Religion is indeed man's self-consciousness and self-awareness so long as he has not found himself or has lost himself again. But man is not an abstract being, squatting outside the world. Man is the human world, the state, society. This state, this society, produce religion which is an inverted world consciousness, because they are an inverted world. Religion is the general theory of this world, its encyclopedic compendium, its logic in popular form. . . . The struggle against religion is, therefore, indirectly, a struggle against that world whose spiritual aroma is religion.
Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of men, is a demand for their real happiness.
Karl Marx, critique of religion, 1843
-What group is likely the intended audience of this critique?

Accepted Answer

The critique is likely intended for the proletariat, as it addresses the suffering and oppression of the working class and calls for the abolition of religion as a false source of happiness.

Question 8

Questions refer to the passage below.
Yet we must know that the ten thousand names derive from the one name, and the one name from one ancestor. Thus our origins are not different. Since our Heavenly Father gave us birth and nourishment, we are of one form though of separate bodies, and we breathe the same air though in different places. This is why we say, "All are brothers within the four seas." Now, basking in the profound mercy of Heaven, we are of one family. . . .
We brothers, our minds having been awakened by our Heavenly Father, joined the camp in the earlier days to support our Sovereign, many bringing parents, wives, uncles, brothers, and whole families. It is a matter of course that we should attend to our parents and look after our wives and children, but when one first creates a new rule, the state must come first and the family last, public interests first and private interests last.
"The Principles of the Heavenly Nature," promulgated by the leadership of the Taiping
Heavenly Kingdom, 1854
-The inspiration of which of the following movements is MOST similar to that of the Taiping Rebellion?

Accepted Answer

The answer of Questions refer to the passage below.
Yet we...

Question 9

Questions refer to the passage below.
[O]ne of the ways of their government is the building of their sovereignty upon three things: the people's persons, their honor, and their possessions; and whomsoever they wish to kill or exile or violate his honor or devour his wealth they do so in pursuit of their lusts, without any right in the Shari'a. One of the ways of their government is their imposing on the people monies not laid down by the Shari'a. One of the ways of their government is their intentionally eating whatever food they wish, whether it is religiously permitted or forbidden, and wearing whatever clothes they wish, whether religiously permitted or forbidden, and drinking what beverages they wish, whether religiously permitted or forbidden, and riding whatever riding beasts they wish, whether religiously permitted or forbidden, and taking what women they wish without marriage contract, and living in decorated palaces, whether religiously permitted or forbidden, and spreading soft carpets as they wish, whether religiously permitted or forbidden.
Usman dan Fodio, critique of the Hausa state, 1806
-Which of the following was a long-term result of movements similar to the one founded by Usman dan Fodio?

Accepted Answer

The answer of Questions refer to the passage below.
[O]ne of...

Question 10

The leaders of eighteenth- and nineteenth-century Islamic revitalization movements sought to reestablish the glory of Islam through which practice?

Accepted Answer

The leaders of these Islamic revitalization movements sought to establish new religiously-based governments in lands already under Muslim control. This was to reestablish the glory of Islam by returning to its religious principles and establishing Islamic rule.

Question 11

Viewed collectively, the actions of rebels and dissidents in the late eighteenth and nineteenth centuries reflected which of the following?

Accepted Answer

The answer of Viewed collectively, the actions of rebels and...

Question 12

Questions refer to the passage below.
The basis of irreligious criticism is this: man makes religion; religion does not make man. Religion is indeed man's self-consciousness and self-awareness so long as he has not found himself or has lost himself again. But man is not an abstract being, squatting outside the world. Man is the human world, the state, society. This state, this society, produce religion which is an inverted world consciousness, because they are an inverted world. Religion is the general theory of this world, its encyclopedic compendium, its logic in popular form. . . . The struggle against religion is, therefore, indirectly, a struggle against that world whose spiritual aroma is religion.
Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of men, is a demand for their real happiness.
Karl Marx, critique of religion, 1843
-What does the author believe about the struggle against religion?

Accepted Answer

The author, Karl Marx, argues that religion is a product of society and reflects its inverted nature. Therefore, struggling against religion is indirectly a struggle against the societal conditions that create and sustain it.

Question 13

Questions refer to the passage below.
Section II-Regarding Merchants. It is plain that the infidel and treacherous British government have monopolized the trade of all the fine and valuable merchandise, such as indigo, cloth, and other articles of shipping, leaving only the trade of trifles to the people. . . . When the Badshahi Government is established, all these aforesaid fraudulent practices shall be dispensed with, and the trade of every article, without exception, both by land and by water, shall be open to the merchants of India.
The Azamgarh Proclamation (1857), Bahadur Shah, last Mughal emperor
-Which of the following was advocated by the passage above?

Accepted Answer

The passage advocates for all trade to be open to Indian merchants.

Question 14

Questions refer to the passage below.
[O]ne of the ways of their government is the building of their sovereignty upon three things: the people's persons, their honor, and their possessions; and whomsoever they wish to kill or exile or violate his honor or devour his wealth they do so in pursuit of their lusts, without any right in the Shari'a. One of the ways of their government is their imposing on the people monies not laid down by the Shari'a. One of the ways of their government is their intentionally eating whatever food they wish, whether it is religiously permitted or forbidden, and wearing whatever clothes they wish, whether religiously permitted or forbidden, and drinking what beverages they wish, whether religiously permitted or forbidden, and riding whatever riding beasts they wish, whether religiously permitted or forbidden, and taking what women they wish without marriage contract, and living in decorated palaces, whether religiously permitted or forbidden, and spreading soft carpets as they wish, whether religiously permitted or forbidden.
Usman dan Fodio, critique of the Hausa state, 1806
-What point is the author trying to make about the rulers of the Hausa?

Accepted Answer

The author criticizes the rulers for acting according to their desires without regard for religious laws, as evidenced by their actions concerning wealth, honor, and personal conduct.

Question 15

Questions refer to the passage below.
The basis of irreligious criticism is this: man makes religion; religion does not make man. Religion is indeed man's self-consciousness and self-awareness so long as he has not found himself or has lost himself again. But man is not an abstract being, squatting outside the world. Man is the human world, the state, society. This state, this society, produce religion which is an inverted world consciousness, because they are an inverted world. Religion is the general theory of this world, its encyclopedic compendium, its logic in popular form. . . . The struggle against religion is, therefore, indirectly, a struggle against that world whose spiritual aroma is religion.
Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of men, is a demand for their real happiness.
Karl Marx, critique of religion, 1843
-In what way does Marx compare religion to opium?

Accepted Answer

Marx compares religion to opium by suggesting that both provide temporary relief or comfort to the suffering masses, masking the real issues without addressing the root causes of their suffering.

Question 16

Questions refer to the passage below.
The basis of irreligious criticism is this: man makes religion; religion does not make man. Religion is indeed man's self-consciousness and self-awareness so long as he has not found himself or has lost himself again. But man is not an abstract being, squatting outside the world. Man is the human world, the state, society. This state, this society, produce religion which is an inverted world consciousness, because they are an inverted world. Religion is the general theory of this world, its encyclopedic compendium, its logic in popular form. . . . The struggle against religion is, therefore, indirectly, a struggle against that world whose spiritual aroma is religion.
Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of men, is a demand for their real happiness.
Karl Marx, critique of religion, 1843
-What aspect of Enlightenment thinking is reflected in this passage?

Accepted Answer

The passage reflects Enlightenment thinking through its emphasis on rational empiricism, critiquing religion as a human construct and advocating for real happiness through understanding and changing societal conditions.

Question 17

Which of the following groups was most attracted to Wahhabi Islam?

Accepted Answer

Wahhabi Islam appealed most to those who felt threatened by new commercial activities and the increasing pace of intellectual change. This group saw the spread of Wahhabi Islam as a way of resisting these changes and returning to a purer form of Islam.

Question 18

Questions refer to the passage below.
Section II-Regarding Merchants. It is plain that the infidel and treacherous British government have monopolized the trade of all the fine and valuable merchandise, such as indigo, cloth, and other articles of shipping, leaving only the trade of trifles to the people. . . . When the Badshahi Government is established, all these aforesaid fraudulent practices shall be dispensed with, and the trade of every article, without exception, both by land and by water, shall be open to the merchants of India.
The Azamgarh Proclamation (1857), Bahadur Shah, last Mughal emperor
-According to the document, which of the following was a long-term cause of the revolt against the British?

Accepted Answer

The passage criticizes the British for monopolizing trade in valuable goods, suggesting that British control over Indian trade was a long-term cause of discontent leading to the revolt.

Question 19

Wahhabi Islam was a direct threat to the political power of which of the following?

Accepted Answer

Wahhabi Islam challenged the religious and political authority of the Ottoman Empire, which claimed to lead the Sunni Muslim world. The Ottomans saw the spread of Wahhabism as a threat to their power, as it rejected many of their traditional practices and beliefs. The House of Saud, on the other hand, was aligned with Wahhabi Islam and eventually gained political power in Arabia with their support. The Napoleonic Empire and British Empire were not direct targets of Wahhabi Islam.

Question 20

Questions refer to the passage below.
Yet we must know that the ten thousand names derive from the one name, and the one name from one ancestor. Thus our origins are not different. Since our Heavenly Father gave us birth and nourishment, we are of one form though of separate bodies, and we breathe the same air though in different places. This is why we say, "All are brothers within the four seas." Now, basking in the profound mercy of Heaven, we are of one family. . . .
We brothers, our minds having been awakened by our Heavenly Father, joined the camp in the earlier days to support our Sovereign, many bringing parents, wives, uncles, brothers, and whole families. It is a matter of course that we should attend to our parents and look after our wives and children, but when one first creates a new rule, the state must come first and the family last, public interests first and private interests last.
"The Principles of the Heavenly Nature," promulgated by the leadership of the Taiping
Heavenly Kingdom, 1854
-Which of the follow statements in "The Principles" represents continuity in Chinese cultural thought?

Accepted Answer

The answer of Questions refer to the passage below.
Yet we...

Quiz 9: Alternative Visions of the Nineteenth Century

Which of the following nineteenth-century principles derived from the revolutions of the late eighteenth century?

The leaders of eighteenth- and nineteenth-century Islamic revitalization movements sought to reestablish the glory of Islam through which practice?

Viewed collectively, the actions of rebels and dissidents in the late eighteenth and nineteenth centuries reflected which of the following?

Which of the following groups was most attracted to Wahhabi Islam?

Wahhabi Islam was a direct threat to the political power of which of the following?