Name: _________________________WHAP 101 Key Concept 5.3 Nationalism, Revolution, and Reform

Standard 4.0 3.5 3.0 Not a 3.0 yetStandard 4: Emergence of global society through mass-communications and technology

85 – 75 points

74- 64 points

63- 53 Points Less than 53 points

Daily Work Take complete notes of the packet _______/15 pointsCreate and turn in original Graphic Organizers _______/5 points

Assessments-LEQ- Comparison/Caustion _____/30 points - Every point earned on rubric x 5SAQ- Reform and Resistance _____/24 points -Vocabulary Test _____/20 points

-Summarize the following in 2-3 sentences (taken from APWorldipedia) - This is context!!

In the late eighteenth century many people changed their mind about what made authority legitimate. Rather than basing political authority on divine right, some advocated new ideas about how the right to rule was bestowed. Many Enlightenment thinkers wanted broader participation in government and leaders who were more responsive to their people. This led to rebellions and independence movements against existing governments and the formation of new nations around the world. No longer content to be subjects of a king, new forms of group identity were formed around concepts such as culture, religion, shared history and race. Colonized people developed identities separate from the European societies from which they emerged.

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LEQ – Anaylze similarties and differences in the CAUSES of two of the following revolutions- American Revolution (1775- 1781)- French Revolution (1789- 1799)- Hatian Revolution (1791- 1803)- Latin American Revolutions (1774 – 1848)

Part I- The Rise and Diffusion of Englightenment Thought and Revolutions

Vocabulary of the EnglightenmentEnlightenment- Defintion-

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VoltaireDefintion-

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John LockeDefintion-

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RousseauDefintion-

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Thomas HobbesDefintion-

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Montesquieu Defintion-

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Read and take notes from APWorldipedia 5.3 for the following section sin the boxed underneath http://apworldipedia.com/index.php?title=Key_Concept_5.3_Nationalism,_Revolution,_and_Reform

I. The rise and diffusion of Enlightenment thought that questioned established traditions in all areas of life often preceded the revolutions and rebellions against existing governments. 

During the previous era (1450-1750) Europeans grew less reluctant challenging established authorities on matters of culture, science and religion. Borrowing the methods of science, the new ways of understanding the world began with one's direct observations or experience, organizing the data of that experience, and only then evaluating political and social life. In a movement known as the Enlightenment, European intellectuals applied these methods to human relationships around them. They did not hesitate to question assumptions about government and society that had gone unquestioned for centuries. Dismissing all inherited beliefs about social class and religion, they began from direct experience and asked why things had to be the way they were.

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Since the middle ages, religion formed the basis of most every aspect of life in Europe. The Church sanctioned a hierarchical class system, supported the divine right of kings, and claimed to be the supreme authority on all knowledge claims. It did so by claiming to be the custodians of divine revelations which formed the basis of all that was true and were taken without question. During the Enlightenment, thinkers doubted the church's claim to possess a source of divinely revealed absolute truth. They instead emphasized the capacity of human reason and experience to arrive at knowledge. They despised all dogma--the belief in propositions given by authorities which are not open to be challenged or examined for one's self--and waged war against intolerance. In this regard, the most prominent figure is the French philosopher Voltaire. After wars of religion and the intolerance Catholics and Protestants demonstrated toward each other, Voltaire sought to destroy dogma and struggle against the power of the Catholic Church in European society.

he most profound influence of the Enlightenment was in political thought. New and radical ideas emanated from philosophers that challenged accepted notions of power. The English philosopher John Locke believed that all knowledge arises through experience, a belief that implies that experience rather than birth makes individuals who they are, thus calling into question the basis for the class system of Europe. He went on to argue that every individual has inalienable rights--rights that cannot be taken away without a grievous violation of natural law. For Locke, the most fundamental inalienable rights were life, liberty, and the right to own property. The French philosopher Rousseau argued that the relationship between a government and its people was similar to a contract. This assumes that both parties are on equal footing and either side could violate the contract. Another English philosopher named Thomas Hobbes said that the only legitimate role of a government was to protect people from each other and anything beyond that was oppressive. The French philosopher Montesquieu also argued for a limited government. He believed the best way to limit the power of a government was to divide its most fundamental powers--the power to make laws, execute laws, and interpret laws in specific instances-- into three distinct and separate locations of the government. This had a strong influence on the American system of dividing government into legislative, executive, and judicial branches of government with checks and balances between them. The net effect of all these philosophers was to deny the legitimacy of a government with absolute power supported by religion rather than the general will of the people. The philosophers of the Enlightenment used the same assumptions about knowledge as the Scientific Revolution but used the methods to change how life was lived.

All of these Enlightenment-inspired documents imply a radically different arrangement of society than what was practiced at the time. For most of human history, varying levels of rights and privileges were assigned to groups in a society rather than to individuals. Such groups were differentiated hierarchically by caste, race, religion, ownership of land, or some other criteria, and laws were different for each of them; inequality between groups was taken as a given. Enlightenment thought explicitly contradicted these assumptions. Lifting group designations completely, at least in theory, society was viewed as a collection of individuals who deserved to be treated in a uniform fashion. This new concept of individuality and universal rights initiated struggles to bring equality to women, dissolve feudal class systems, emancipate slaves, and expand suffrage to a wider range of people. But social reform was not without challenges. The mulattoes in Haiti who claimed equality with the creoles did not think for a moment that those same rights belonged to slaves; landowning planters fought the emancipation of serfs and other groups of coerced laborers; and in Europe Pope Pious IX referred to universal suffrage as a "horrible plague which affected human society." [1] 

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Go to the following lecture on Mr. Wood’s website- Enlightenment Thinkers- https://www.youtube.com/watch?v=CP8k_f3PFq8Take notes on what the Enlightenment is and the Enlightenment thinkers:

Highlight and take notes from the following reading: Voltaire- http://www.lucidcafe.com/library/95nov/voltaire.html

Author and Philosopher, 1694 – 1778

“Those who can make you believe absurdities can make you commit atrocities.”- VOLTAIRE

Francois Marie Arouet (pen name Voltaire) was born on November 21, 1694 in Paris. Voltaire’s intelligence, wit and style made him one of France’s greatest writers and philosophers.

Young Francois Marie received his education at “Louis-le-Grand,” a Jesuit college in Paris where he said he learned nothing but “Latin and the Stupidities.” He left school at 17 and soon made friends among the Parisian aristocrats. His humorous verses made him a favorite in society circles. In 1717, his sharp wit got him into trouble with the authorities. He was imprisoned in the Bastille for eleven months for writing a scathing satire of the French government. During his time in prison Francois Marie wrote “Oedipe” which was to become his first theatrical success, and also adopted his pen name “Voltaire.”

In 1726, Voltaire insulted the powerful young nobleman, “Chevalier De Rohan,” and was given two options: imprisonment or exile. He chose exile and from 1726 to 1729 lived in England. While in England Voltaire was attracted to the philosophy of John Locke and ideas of mathematician and scientist, Sir Isaac Newton. He studied England's Constitutional Monarchy and its religious tolerance. Voltaire was particularly interested in the philosophical rationalism of the time, and in the study of the natural sciences. After returning to Paris he wrote a book praising English customs and institutions. It was interpreted as criticism of the French government, and in 1734 Voltaire was forced to leave Paris again.

At the invitation of a highly-intelligent woman friend, “Marquise du Chatelet,” Voltaire moved into her “Chateau de Cirey” near Luneville in eastern France. They studied the natural sciences together for several years. In 1746, Voltaire was voted into the “Academie Francaise.” In 1749, after the death of “Marquise du Chatelet” and at the invitation of the King of Prussia, “Frederick the Great,” he moved to Potsdam (near Berlin in Germany). In 1753, Voltaire left Potsdam to return to France.

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In 1759, Voltaire purchased an estate called “Ferney” near the French-Swiss border where he lived until just before of his death. Ferney soon became the intellectual capital of Europe. Voltaire worked continuously throughout the years, producing a constant flow of books, plays and other publications. He wrote hundreds of letters to his circle of friends. He was always a voice of reason. Voltaire was often an outspoken critic of religious intolerance and persecution.

Voltaire returned to a hero’s welcome in Paris at age 83. The excitement of the trip was too much for him and he died in Paris. Because of his criticism of the church Voltaire was denied burial in church ground. He was finally buried at an abbey in Champagne. In 1791, his remains were moved to a resting place at the Pantheon in Paris.

Highlight and take notes from the following reading on Rousseau’s Social Contract:

Jean-Jacques Rousseau (1712—1778)- http://www.iep.utm.edu/rousseau/

a. Background

The Social Contract is, like the Discourse on Political Economy, a work that is more philosophically constructive than either of the first two Discourses. Furthermore, the language used in the first and second Discourses is crafted in such a way as to make them appealing to the public, whereas the tone of the Social Contract is not nearly as eloquent and romantic. Another more obvious difference is that the Social Contract was not nearly as well-received; it was immediately banned by Paris authorities. And although the first two Discourses were, at the time of their publication, very popular, they are not philosophically systematic. The Social Contract, by contrast, is quite systematic and outlines how a government could exist in such a way that it protects the equality and character of its citizens. But although Rousseau’s project is different in scope in the Social Contract than it was in the first two Discourses, it would be a mistake to say that there is no philosophical connection between them. For the earlier works discuss the problems in civil society as well as the historical progression that has led to them. The Discourse on the Sciences and Arts claims that society has become such that no emphasis is put on the importance of virtue and morality. The Discourse on the Origin of Inequality traces the history of human beings from the pure state of nature through the institution of a specious social contract that results in present day civil society. The Social Contract does not deny any of these criticisms. In fact, chapter one begins with one of Rousseau’s most famous quotes, which echoes the claims of his earlier works: “Man was/is born free; and everywhere he is in chains.” (Social Contract, Vol. IV, p. 131). But unlike the first two Discourses, the Social Contract looks forward, and explores the potential for moving from the specious social contract to a legitimate one.

Go to the following video on Mr. Wood’s website - The Enlightenment: John Locke- https://www.youtube.com/watch?v=pZBs78WQuUc

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Look at the following quotes and MAPP them.

S- Speaker

What’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for? Does the audience “side” with the speaker?

P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

S- Speaker

What’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for? Does the audience “side” with the speaker?

P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

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S- Speaker

What’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for? Does the audience “side” with the speaker?

P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

S- Speaker

What’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for?“side” with the speaker?

S- Speaker

What’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for? Does the audience “side” with the speaker?

P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

Read and take notes from APWorldipedia for the following section in the boxed underneath

I. The rise and diffusion of Enlightenment thought that questioned established traditions in all areas of life often preceded the revolutions and rebellions against existing governments. 

The philosophies of the Enlightenment influenced several important political documents that were used to

challenged traditional forms of political authority and call for radical changes in society and independence from

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political regimes.

The Declaration of Independence Written by Thomas Jefferson, the Declaration of Independence set forth a

justification for the independence of Britain's colonies in North America by claiming the actions of the English

government violated the inalienable rights of the colonists as British subjects. It evoked John Locke's ideas of the

contractual relation between a government and its people and made the case that King George III had overstepped

his legitimate political power thus giving the colonists the right to separate from England.

The Declaration of the Rights of Man and Citizen The Declaration of the Rights of Man was a product of the

French Revolution. It was drafted by Lafayette, who was instrumental in the American Independence movement.

This document proclaims the rights of all humans, regardless of social status. It effectively tore down the rights and

privileges of the feudal class system and claimed that its concept of social equality and liberty were true of all people

at all times and in all places. As an abstract declaration of rights for all people it claimed universal and abstract

liberty and was a permanent gain of the French Revolution. See the text of the Declaration of the Rights of Man

Letter From Jamaica This is another document motivated by the political ideas of the Enlightenment. Written by

Simon Bolivar in 1815, it justifies Spanish America's independence from Spain. The document outlines the

grievance the colonies have against Spain and speculate about the future of Latin America. Bolivar repeats his

conviction that unity, rather than a US style confederation, is necessary for the states of northern South America.

A. Declaration of Independence Declaration of Rights of Man Jamaica Letter

Take notes on the following video: America the Story of Us: Declaration of Independence | History - https://www.youtube.com/watch?v=yb7MI8NQLoo

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Take notes on the following video: Declaration of the Rights of Man and Citizenhttps://www.youtube.com/watch?v=bcvLuiHhlrk

Take notes on the following Prezi presentation on Mr. Wood’s Website: "The Jamaica Letter" by Simon Bolivar https://prezi.com/cnofw0o1z8os/the-jamaica-letter-by-simon-bolivar/

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S- SpeakerWhat’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for?Does the audience “side” with the speaker?

S- SpeakerWhat’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for? Does the audience “side” with the speaker?

S- SpeakerWhat’s the speaker’s POV?

C- Context

Does this fit in an “age” or an “era”?

A- Audience

Who is the speaker writing for? Does the audience “side” with the speaker?

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P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

P- Purpose

Can you summarize in one sentence, the main idea, argument, or persuasion in the doc?

Go back to AP Worldipedia 5.3 and to to the following reading III. Increasing discontent with imperial rule propelled reformist and revolutionary movements. American Revolution- Revolution was a political independence movement that used British Enlightenment ideas to sever colonial political ties to England. Trouble between Britain and its 13 American colonies began after the French and Indian War (The Seven Year's War) when Parliament, to pay for this costly war, levied several new taxes on the colonists and began to enforce duties that had formerly been ignored. In taxing the colonists without giving them representation in British Parliament, the colonists claimed their rights as British citizens were violated by the crown. After residents in Boston destroyed British tea by throwing it into the harbor, the city fell under martial law. The colonists were required to quarter the British troops who had been sent by the king to hold back rebellion. Tensions escalated into armed resistance in 1775 when colonists and the British fired on each other at Lexington and Concord. In the following year, Thomas Jefferson penned the Declaration of Independence in which he argued that the colonists were justified in breaking their political bonds with England because the king no longer had the people's consent. As military clashes increased, the French decided to aid the colonists in an attempt to weaken the British. Six years of battle ended in 1783 when the British surrendered to the Franco-American forces at Yorktown, Virginia.

The struggle for American independence was only a revolution in a limited sense. It had indeed brought independence to the colonists who went on to create an enduring constitution and democratic institutions. However, the colonial structure of society remained intact. The new states of the United States of America retained the social characteristics of settler colonies. Despite the rhetoric of Enlightenment ideals and liberty, slavery was kept intact. Indigenous people had no place in the new nation and were progressively pushed out of the way of westward expansion. In this sense, the American Revolution provided a model for the creoles in Latin America who desired independence from Spain but did not want to lose their privileged status in society.

French Revolution -The French Revolution was inspired in part by the American Revolution and influenced by many of the same Enlightenment principles. However, the French were attempting to solve a different set of problems than the

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Americans were, a reality which made the outcome and character of their revolution much different. Unlike the American colonies, France had a class system that was deeply entrenched in the soil of its civilization. The king, an absolute monarch, ruled by divide right. Legitimizing both of these social and political institutions was the Roman Catholic Church. Thus religion, society, and politics were intertwined deeply in an arrangement known as the ancien regime. The French Revolution abolished the feudal class system, separated politics from religion, and ended absolute monarchy. Rather than an anti-colonial independence movement, the French Revolution was a true transformation of the social order.

The class system of France was divided into three basic ranks, or estates. The first estate (the clergy), the second estate (the nobles and aristocracy), and the third estate (the serfs or peasants) each had varying degrees of rights. The top two estates had the most privileges and paid little taxes. The third estate, about 85% of the population, supported the extravagant lifestyles of the other two with hard agricultural labor and heavy taxation. As unfair as this system was, it made sense in the context of the feudal economy of the middle ages. But much had changed since then. Enlightenment notions of the equality of all individuals struck at the heart of this social system. Moreover, the three estates did not adequately describe the social and economic reality of France in the 18th century. Between 1720 and 1780 France's foreign trade quadrupled.[5] Merchants and middle class businessmen who comprised the bourgeoisie (urban middle class) grew enormously in size and wealth but had the same level of rights as the third estate.

Click on the following link on Freemanpedia 5.3

ENLIGHTENMENTDefintion-

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STAMP ACTDefintion-

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TAXATION WITHOUT REPRESENTATIONDefintion-

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Historical Significance

DECLARATION OF INDEPENDENCEDefintion-

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THOMAS JEFFERSONDefintion-

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GEORGE WASHINGTONDefintion-

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Thomas Paine Defintion-

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BATTLE OF SARATOGADefintion-

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BATTLE OF YORKTOWNDefintion-

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CONSTITUTIONDefintion-

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BILL OF RIGHTSDefintion-

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Take Notes on the following lecture from the brilliant teacher- American Enlightenment thought https://www.youtube.com/watch?v=wIs2rnfkI0M

The Stamp Act - https://www.history.com/topics/american-revolution/stamp-act

The Stamp Act of 1765 was the first internal tax levied directly on American colonists by the British government. The act, which imposed a tax on all paper documents in the colonies, came at a time when the British Empire was deep in debt from the Seven Years’ War (1756-63) and looking to its North American colonies as a revenue source. Arguing that only their own representative assemblies could tax them, the colonists insisted that the act was unconstitutional, and they resorted to mob violence to intimidate stamp collectors into resigning. Parliament repealed the Stamp Act in 1766, but issued a Declaratory Act at the same time to reaffirm its authority to pass any colonial legislation it saw fit. The issues of taxation and representation raised by the Stamp Act strained relations with the colonies to the point that, 10 years later, the colonists rose in armed rebellion against the British.

Instead of levying a duty on trade goods, the Stamp Act imposed a direct tax on the colonists. Specifically, the act required that, starting in the fall of 1765, legal documents and printed materials must bear a tax stamp provided by commissioned distributors who would collect the tax in exchange for the stamp. The law applied to wills, deeds, newspapers, pamphlets and even playing cards and dice. Part of the revenue from the Stamp Act would be used to maintain several regiments of British soldiers in North America to maintain peace between Native Americans and the colonists. Moreover, since colonial juries had proven notoriously reluctant to find smugglers guilty of their crimes, violators of the Stamp Act could be tried and convicted without juries in the vice-admiralty courts.

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The Roots of Colonial Resistance

Coming in the midst of economic hardship in the colonies, the Stamp Act aroused vehement resistance. Although most colonists continued to accept Parliament’s authority to regulate their trade, they insisted that only their representative assemblies could levy direct, internal taxes, such as the one imposed by the Stamp Act. They rejected the British government’s argument that all British subjects enjoyed virtual representation in Parliament, even if they could not vote for members of Parliament….

Uproar in the Colonies

…While the Congress and the colonial assemblies passed resolutions and issued petitions against the Stamp Act, the colonists took matters into their own hands. The most famous popular resistance took place in Boston, where opponents of the Stamp Act, calling themselves the Sons of Liberty, enlisted the rabble of Boston in opposition to the new law. This mob paraded through the streets with an effigy of Andrew Oliver, Boston’s stamp distributor, which they hanged from the Liberty Tree and beheaded before ransacking Oliver’s home. Oliver agreed to resign his commission as stamp distributor.

Similar events transpired in other colonial towns, as crowds mobbed the stamp distributors and threatened their physical well-being and their property. By the beginning of 1766, most of the stamp distributors had resigned their commissions, many of them under duress. Mobs in seaport towns turned away ships carrying the stamp papers from England without allowing them to discharge their cargoes. Determined colonial resistance made it impossible for the British government to bring the Stamp Act into effect. In 1766, Parliament repealed it.

Unresolved IssuesThe end of the Stamp Act did not end Parliament’s conviction that it had the authority to impose taxes on the colonists. The British government coupled the repeal of the Stamp Act with the Declaratory Act, a reaffirmation of its power to pass any laws over the colonists that it saw fit. However, the colonists held firm to their view that Parliament could not tax them. The issues raised by the Stamp Act festered for 10 years before giving rise to the Revolutionary War and, ultimately, American independence.

BATTLES OF LEXINGTON AND CONCORD - https://www.history.com/topics/american-revolution/battles-of-lexington-and-concord/print

The Battles of Lexington and Concord, fought on April 19, 1775, kicked off the American Revolutionary War (1775-83). Tensions had been building for many years between residents of the 13 American colonies and the British authorities, particularly in Massachusetts. On the night of April 18, 1775, hundreds of British troops marched from Boston to nearby Concord in order to seize an arms cache. Paul Revere and other riders sounded the alarm, and colonial militiamen began mobilizing to intercept the Redcoat column. A confrontation on the Lexington town green started off the fighting, and soon the British were hastily retreating under intense fire. Many more battles followed, and in 1783 the colonists formally won their independence.

Fighting Breaks Out in Lexington and Concord

At dawn on April 19, some 700 British troops arrived in Lexington and came upon 77 militiamen gathered on the town green. A British major yelled, “Throw down your arms! Ye villains, ye rebels.” The heavily outnumbered militiamen had just been ordered by their commander to disperse when a shot rang out. To this day, no one knows which side fired first. Several British volleys were subsequently unleashed before order could be restored. When the smoke cleared, eight militiamen lay dead and nine were wounded, while only one Redcoat was injured.

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Aftermath of Lexington and Concord

The colonists did not show great marksmanship that day. As many as 3,500 militiamen firing constantly for 18 miles only killed or wounded roughly 250 Redcoats, compared to about 90 killed and wounded on their side. Nevertheless, they proved they could stand up to one of the most powerful armies in the world. News of the battle quickly spread, reaching London on May 28. By the following summer, a full-scale war of independence had broken out.

Watch the following video on Mr. Wood’s Website : The American Revolutionary war 1 https://www.youtube.com/watch?v=ISQhKxdBnpEFrist watch from 46:55- 50:20 - Thomas Paine and Common Sense

Then watch from 56:10 – 102:45 – about Thomas Jefferson- Dec of Ind-

Watch and take notes on the following from Mr. Wood’s webpage- American Victory at Yorktown https://www.youtube.com/watch?v=xHHYX6FJgOM

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Vocabulary-ENLIGHTENMENTDefintion-

Historical Significance

AMERICAN REVOLUTIONDefintion-

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ANCIEN REGIMEDefintion-

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ESTATES GENERALDefintion-

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TENNIS COURT OATHDefintion-

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STORMING of the BASTILLEDefintion-

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DECLARATION of the RIGHTS of MAN & the CITIZENDefintion-

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Historical Significance

REIGN of TERRORDefintion-

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GUILLOTINEDefintion-

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ROBESPIERREDefintion-

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NAPOLEON BONAPARTEDefintion-

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Watch the following from Mr. Wood’s Website: The French Revolution History Channel HD- https://www.youtube.com/watch?v=5pXxoyk5wOo Begin watching at 3:30 3:30 - 7:50 Review of Versailles and Louis XIV, Louis XVI Louis Capet), Marie Antoinette

7:50 - 10:00 Name some of the problems that were occurring in France before the revolution

12:30 – 14:00 Explain what impact the Enlightenment had on Paris + France

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14:00 – 15:00 Impact of the American War of Independence on the French Revolution

15:00 - 18:32 Give details about the ceremonies and life at Versailles - focus on Marie Antoinette and King Louis XVI

20:25 – 22:20 - How did the weather of 1788-89 and the price of bread affect the Revolution?

22:50- 30:10 – Lots of info here!!

What happens when the Estates General is called? Also explain and describe what the three estates were.- Also explain who Maximillian Robespierre was and what he fought for.- Explain what happens at the “Tennis Court Oath” when the Third Estate gets locked out of the Estates General

Assembly.- What is the National Assembly?- Explain the raiding of the Bastille

31:00 – 32:00 What was the Declaration of the Rights of Man? What does the Assembly demand?

34:40 – 39:30 - What happens when the poor women gather over not having bread?

41:00 - 43:30 What happened when Louis XVI tried to escape to try to regain power? Who gains more power because

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of this?

44:30 – 46:00 - What was the Guillotine and why was it used?

46:00 – 49:30, 55:25 - 59:00 - Explain the events that led to King Louis XVI’s death (War with Austria,

106:10 – 109:40 - What happened at the trial and execution of Marie Antoinette?

110:10 - 127:10 - What is the situation like 4 years after the revolution? Also, describe what “The Terror” was and what happened in it. In addition describe what “The Committee of Public Safety” was and what it did and the role of Robespierre. What eventually happens to Robespierre?

127:10 – end - What were the end results of the French Revolution?

Watch the following video from Mr. Wood’s website - Napoléon Bonaparte Empire of the World │ History Documentary │ https://www.youtube.com/watch?v=-EccV2XBD_M 18:30 – 23:30, 33:20 – 34:30, 39:45 – 47:20 - How did Napoleon Bonaparte gain power at the end of the French Revolution?

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Vocabulary- Define what the 5 terms mean below with 3-5 details each – fromMAROON SOCIETIESDefintion-

Historical Significance

VODUNDefintion-

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St. DOMINGUEDefintion-Historical Significance

SUGAR PLANTATIONS

Defintion-

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DECLARATION of the RIGHTS of MAN & the CITIZENDefintion-

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TOUSSAINT L'OUVERTUREDefintion-

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NAPOLEON BONAPARTEDefintion-

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INDEPENDENCEDefintion-

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JANUARY 1, 1804Defintion-

Historical Significance

Watch the following from Mr. Wood’s Website: PBS Egalite for All: Toussaint Louverture and the Haitian Revolution (2009) - https://www.youtube.com/watch?v=IOGVgQYX6SU Begin watching at 3:20 - From 3:20 – 13:00 – Take notes on Effect of the French Revolution, Slavery and Toussaint Loverture, role of race in Haiti (Remember that Haiti was called St. Dominque).

13:00 – 15:15 What happened when the mixed race population began making demands for equality in Haiti?

15:15 - 20:40 What role do Vodun or Voodoo religion play in the development of the revolution? How did the revolution begin for the black slaves?

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20:40 - 22:05 - How was the former slave Toussaint Louverture in the middle of two worlds? What did he do for his former owners?

22:05 - 23:20- What were the conditions like in Haiti at the beginning of the revolution?

23:20 - 29:00 What happened when Toussaint Louverture led the rebellion? What happened when Tossaint Louverture tried to negotiate with the white planters?

29:00 – 36:10 How did the actions of the French Revolution effect Haiti and what did Toussaint Louverture and other leaders try to gain independence for Haiti? (This will include information about Spain and Britain and the freedom for slaves in Haiti)

37:30- 39:45- Why did Toussaint Louverture rejoin the French to fight against Britain and Spain? What was the result of this?

39:45- 41:20 What were some of Tosssiant Louverture’s weaknesses? You can include information on Léger-Félicité Sonthonax

41:20 – 53:55 – What happens when Napoleon Bonaparte comes to power? How did Louverture respond to Napoleon came to power? What was the final result of the Haitian Revolution? What

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was Jean-Jacques Dessalines’s role?

Vocabulary- Define what the 5 terms mean below with 3-5 details each – fromPENINSULARDefintion-

Historical Significance

CREOLEDefintion-

Historical Significance

PENINSULAR WARDefintion-

Historical Significance

JUNTADefintion-

Historical Significance

SIMON BOLIVARDefintion-

Historical Significance

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JAMAICA LETTERDefintion-

Historical Significance

MONROE DOCTRINEDefintion-

Historical Significance

CAUDILLOSDefintion-

Historical Significance

HACIENDASDefintion-

Historical Significance

GRITO de DELORESDefintion-

Historical Significance

Watch the following from Mr. Wood’s Website: Latin American Revolutions https://www.youtube.com/watch?v=5Urgd0wo0qM Watch from 0:00 – 4:30, 6:50 - 9:10

Watch from 0:00 – 4:301. Cause of Latin American Revolutions

2. Creole Discontent

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3. Influence of American and French Revolution

4. Preoccupation of Spain and Portugal in the Napoleonic Wars

5. Latin American Revolutions

Watch from 6:50 – 9:10What was the Significance of the Haitian Revolution

Simon Bolivar

Jose de San Martin

Watch the following from Mr. Wood’s Website: Latin America Revolutions Lecture https://www.youtube.com/watch?v=iYaPwe2v0q0

Watch from 1:30 - 1:30 – Review and describe what happened in the Revolution in Haiti or St. Dominque?

5:35 – 7:30 Explain the social class system and Power in Latin America

7:30- 8:50 How and why did the Creoles lead the rebellion in Latin America?

8:50 – 11:30- Explain who Simon Bolivar and Jose de San Martin were, what were their influences and how they led the

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revolutions in Latin America

11:30 - 14:00 - How were the revolutions in Central America and Mexico led by the poor? Focus on Hidalgo, Morelos + Irtubide

Part II- Nationalism, Reform and Resistance to Power

Maroon communities in the so-called New World were free Africans, mostly from Western Africa, who managed to escape European enslavement. (Image: cir. 1795, picture by J. Bourgoin, courtesyof The Virginia Foundation for the Humanities)

a. Give one specific example of reform or resistance to existing power that existed in the Modern Era that is depicted in the image above.

b. Identify and explain ANOTHER example of reform or resistance to existing power that existed in the Modern Era.c. Explain how the image above show a continuity that existed from 1450-1750- to 1750-1900.

VocabularyNationalismDefintion-

Historical Significance-

Marathas- Defintion-

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Historical Significance-

Taiping Rebellion- Defintion-

Historical Significance-

Harriet Tubman-Defintion-

Historical Significance-

Frederick Douglas- Defintion-

Historical Significance-

Ghost Dance-Defintion-

Historical Significance-

Xhosa Cattle Killing Movement-Defintion-

Historical Significance-

NongqawuseDefintion-

Historical SignificanceOlympe De Gouges- Defintion-

Historical Significance

Mary WollstonecraftDefintion-

Historical Significance

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Seneca Falls Convention-Defintion-

Historical Significance

Nationalism

Read and take notes from APWorldipedia 5.3 for the following section in the boxed underneath

Beginning in the eighteenth century, peoples around the world developed a new sense of commonality based on language, religion, social customs and territory. These newly imagined national communities linked this identity with the borders of the state, while governments used this idea to unite diverse populations. 

Since the dawn of human societies, people have inclined to identify themselves as part of a group, whether it be tribe or clan, Caliphate or kingdom. Enlightenment ideas, particularly those emanating from the French Revolution, created a modern way of establishing group identity. Previous identities usually centered around the leader who possessed some kind of mandate--religious or otherwise--to exercise authority over the people. Before the revolution in France, for example, people thought of themselves as subjects of the king who ruled by divine right. When they went to war, they marched for the monarch. However, after the French demoted--and then executed--their king during the Revolution, this concept of identity necessarily ended. They were no longer subjects of the king, but citizens of the nation of France. Nations are human constructs based on commonalities, usually language, ethnicity, territorial claims, religious bonds or a shared history, whether real or imagined. This cohesive force is called nationalism, and most nations seek to be politically autonomous on a specific territory (a nation-state). Thus it can be deadly to empires as it encourages different ethnic or religious groups to break away to form independent states. As a powerful force in uniting and motivating people, politicians can exploit nationalist feelings for their own objectives. At its worst, nationalism marginalizes groups of people who do not fit the ethnic or religious identity of the nation, which can lead to persecution and violence. 

Nationalism- Take notes and hightlight the following reading From Wikipedia, the free encyclopedia

Nationalism is a complex, multidimensional concept involving a shared communal identification with one's nation. It is a political ideology oriented towards gaining and maintaining self-governance, or full sovereignty, over a territory of historical significance to the group (such as its homeland). Nationalism therefore holds that a nation should govern itself, free from unwanted outside interference, and is linked to the concept of self-determination. Nationalism is further oriented towards developing and maintaining a national identity based on shared characteristics such as culture, language, race, religion, political goals or a belief in a common ancestry. [1][2] Nationalism therefore seeks to preserve the nation's culture. It often also involves a sense of pride in the nation's achievements, and is closely linked to the concept of patriotism. In these terms, nationalism can be positive or negative.[3]

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… Nationalism means devotion for the nation. It is a sentiment that binds the people together. National symbols and flags, national anthems, national languages, national myths and other symbols of national identity are highly important in nationalism.[7][8][9][10]

Nationalism Italy and Germany - https://www.youtube.com/watch?v=LOuoo-kBU4k

Cultural factors for nationalism- http://www.bbc.co.uk/education/guides/zqyrcdm/revision/5 More about Nationalism in Germany

Throughout the 19th century, the people living in Germany's different states began to realise that culturally, they were very similar. This led many to believe that the German people should be united politically.The French occupation of German lands before 1815 resulted in a growth of resentment towards the occupying forces. These feelings led people to react against French ideas and culture. Instead of French Rationalism, German Romanticism flourished. Artists and writers looked to the inner life of individuals. Others evoked the idea of a national spirit or "volk" - something that had existed in the past but been suppressed under Napoleon's rule. A culture emerged that encouraged people of the subjugated states to consider their identity and their roots.Although there were different dialects among the states, academic studies were showing that these variations emerged from the same source. Hence the German people had language in common.They shared a common culture and the same taste in literature and music. What became the German national anthem was at the time very popular and sang about ‘Germany’ rising above all else. Writers such as Hegel, Goethe and Schiller recognised similar German characteristics.Interest in folklore was growing at the time. The Brothers Grimm conducted research and published a collection of folk tales. They presented these as specifically German in origin – removing tales and changing details that suggested different origins, particularly French influence.In 1841, the poet Hoffmann von Fallersleben wrote the words to what was to become the German national anthem. The lyrics talked of “Deutschland über alles” – Germany above everything. It was seen as a plea for leaders to give priority to Germany as a whole, rather than their individual states.These commonalities encouraged the emergence of a distinct German identity and the potential for unification.

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Filipino Nationalism- https://www.youtube.com/watch?v=dzyGDg5ARfo

Argentine Revolution and Nationalism- https://www.youtube.com/watch?v=fJ7u7ByTdlA

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

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I learned that Name two details that you learned from the image and the reading about it

ContextHow does this fit into this chapter”?

Reformist and Revolutionary Movements

III.-Increasing discontent with imperial rule propelled reformist and revolutionary movements. Enlightenment ideas and nationalism intensified already strained relations between subjects and the imperial powers who ruled

over them. The Mughal Empire, which had ruled South Asia since 1526, was weakened by the rise of the Marathas on the western

border of the subcontinent. The Marathas were a collection of farming, landowning and warriorcastes united by a single language. [2] Their strict adherence to Hinduism further set them apart from their Islamic Mughal overlords.

In the previous era, Akbar (1542-1605) inaugurated a period of peace and prosperity in the Mughal Empire by tolerating other faiths. Shortly after his death, conservative leaders returned the dynasty to its policy of favoring Islam above other religions. The Hindu majority once again had to pay the hated Islamic tax on non-Muslims, alcohol was forbidden, and Hindu temples were permitted to go into disrepair. [3] These measures galvanized the Hindu Marathas against the Islamic Mughals. A leader named Shivaji (1627-1680) forged a powerful Marathan confederacy which launched major revolts against the Mughals. By the early 1700s the Mughals were in an advanced state of decline. Divided by religion and doctrine, plagued by suspicion and accumulated grievances, India was vulnerable: Afghans conquered part of the Punjab in the north, despite staunch opposition from Mughal viceroys, the Marathas had gained the right to collect taxes in six Mughal provinces, [4] and the East India Company gained de facto control over large areas of India. After defeating the Maratha Empire in 1818, the East India Company briefly became the protectors of the Mughal Empire. By 1858 the British had colonized them outright.

Challenge of the Marathas to the Mughal Sultans- https://apworldhistoryclass.wordpress.com/2015/02/17/challenge-of-the-marathas-to-the-mughal-sultans/

The Marathas’ rise of power helped accelerate the decline of Muslim dominance in India. The war of Marathan Independence consisted of battles fought between the Mughal Empire and people residing within Marathan territory. This war of 27 years lasted from 1680 to 1708. The “father of the Marathas” is most well known as Chhatrapati Shivaji Bhonsle (1630-1680). By 1647 Shivaji had already captured two forts and he continued to capture more in the region. In 1659 the tides really turned when Shivaji succeeded in killing of the famous Adilshahi general, Afzal Khan. From this triumph, he took advantage of it and laid the capital of the Marathas near Pune. Shivaji was a strong military leader, using guerilla tactics and brilliant strategies to lead a serious of victorious assaults in the 1660s against Mughal fortifications. By the time of his death in 1680 he had developed an efficient administration and a powerful army, and had given birth to the Marathan Independence movement.

Many of his sons from 1680 to 1700 past away shortly after inheriting the line to the throne, eventually leaving the 10-year-old, Sambhaji II, to rule. Sambhaji and his mother Tarabai continued to struggle against Aurangzeb (Mughal Empire leader) and eventually recaptured Rajgad, the former capital of the Marathas. The fight against the Mughals ended with the death of Aurangzeb and the balance of power

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shifted more towards the Marathas. Eventually the heir to the throne, Sahuji, was released from Mughal captivity in 1707; however, he became more of a figurehead allowing the Peshwas of Pune to run the government. Ultimately the Peshwas took over the Marathas which lead to a new empire.

Taiping Rebellion (1850-1864)

http://afe.easia.columbia.edu/special/china_1750_taiping.htm

Throughout history, China was plagued by internal revolts and rebellions. Often these revolts were movements that gave people hope for a different life and offered an end to their suffering. For this reason, the Chinese authorities were always suspicious and alert for the development of any group that challenged traditional beliefs in family and state. The 1800s were no different. What was striking, however, was the kind of rebellion that occurred and the extent of the upheavals.No other event devastated China as much in the 19th century as the Taiping (pronounced tie-ping) Rebellion (1850-64). It was sparked by the leadership of one man, Hong Xiuquan (pronounced shiou-chuan), from the south of China, who in 1847 failed the imperial examinations for the third time and was delirious for 30 days. When he recovered, he believed that he and his band of believers had been chosen to conquer China, destroy the demon Manchu rulers, and establish the Taiping Tianguo — the Heavenly Kingdom of Great Harmony. Gathering followers first from the poor and outcast, he and his recruits gradually built up an army and political organization that swept across China. They made their way to central China and by the late 1850s controlled over a third of the country. Their movement was so strong and so popular that it took the central government millions of dollars and fifteen years to defeat them. Not until 1864 was the rebellion brutally put down. It is estimated that the entire rebellion cost more than twenty million lives (twice that of World War I). Even by the 1950s, some parts of central China had not yet fully recovered from the destruction of the Taiping era.

Taiping Beliefs

The Taipings took their beliefs from many different sources. Some of these beliefs reflected traditional Confucianism and some were from ancient writings that described ideal systems that had never been practiced. Other ideas were Western in origin. Clearly this blend of ideas was very powerful. Because they introduced ideas never discussed before, the Taipings could promise their followers a totally new system.Their revolutionary program was very wide-ranging. It introduced notions of common property, land reform, equal position of women, abstinence from opium, tobacco and alcohol, calendar reform, literary reform, and above all, a new political-military organization of society.

Taiping Rebellion: Modern East Asia #2- https://www.youtube.com/watch?v=6ktIIVRWGvM

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Resisting Slavery

Take notes on the following website Black Suriname: African Maroon Societies in South America- http://www.blackhistoryheroes.com/2010/02/african-maroon-societies-in-americas.html

African Maroon or Black Maroon societies are historically known to have existed throughout the Americas: from the Carolina islands of the U.S. to the Florida peninsula of the United States, to the mountains of Jamaica into the Suriname (fka Dutch Guiana) jungles. Maroon communities also existed in Brazil and Mexico. The Maroons were enslaved Africans captured by European slavers for forced plantation work in the New World.

Through revolt, the enslaved African became fugitive slaves and banded into refugee African communities throughout the Americas and Caribbean, developing separate from European settlers. Among the oldest known Maroons were from the region now called Suriname in northeastern South America. African Maroon societies developed in Suriname as early as the 17th Century.

Africans of Suriname: Djuka and SaramakaThe historical documentary below was shot in what was then known as Dutch Guiana by James A. Fitzpatricks for TravelTalks: Voice of the Globe. It provides a snapshot of the life of a group of kidnapped and purchased West Africans who chose to flee Dutch plantation slavery in South America. A 1976 study by Richard Price states that there were six African Maroon groups in Suriname, dividing them into two main groups on the basis of cultural and linguistic differences, as well as location: (1) the Eastern Tribes, consisting of the Ndyuka (Aucaner, Awka), the Aluku (Aluku nenge, Boni), and the Paramaka (Paramacca); and (2) the Central Tribes, consisting of the Saramaka (Saramacca), the Matawai, and the Kwinti (cf. the tribal distribution map in Price 1976: 5). The Djuka and Saramaka are the largest African family groups. The Aluku, Matawai, and Paramaka are much smaller in number. The smallest tribe is the Kwinti, with fewer than 500 people.

For the most part, the Djuka live along the interior rivers Suriname. After a half century of guerrilla warfare against colonial and European troops, Maroons of Suriname signed treaties with the Dutch colonial government in the 1760s, enabling them to live independently. Some commentators state that the policy of autonomy has changed in the past few decades. The Djuka population increased markedly during the eighteenth and nineteenth centuries. Growing numbers are now living in and around Paramaribo, the capitol of Suriname, and they also seem to be expanding eastward into adjacent French Guiana. See also Journey Man Pictures' YouTube video documentary/commentary, Defending the Secret Slave State - Suriname.

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Take notes on the following video- Dutch Guiana - Land of the Djuka 1933- https://www.youtube.com/watch?v=B3AfV__zcjo

(As you are taking notes, think POV, this is from a white American perspective in 1933)

APWH maroon societies- https://www.youtube.com/watch?v=bdZCiyaTKIY

The Maroon Heritage of Moore Town- https://www.youtube.com/watch?v=G3xW808tdJE

Go to the following lecture on Mr. Wood’s webpage The fight to abolish the slave trade in the British Empire https://www.youtube.com/watch?v=0PURAW-rnfo (Sorry we do not have the scenes from the movie)

Watch the following videos about abolition of slavery in America from Mr. Wood’s Website;America the Story of Us: Harriet Tubman | Historyhttps://www.youtube.com/watch?v=Bdno2YLm4Ms

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America the Story of Us: Frederick Douglass | History https://www.youtube.com/watch?v=7j0jvj4e4XU

Indigenous People Rebelling- The Ghost Dance and Xhosa Cattle Killing MovementGhost Dance- http://www.u-s-history.com/pages/h3775.html

The Ghost Dance movement was a manifestation of Native Americans' fear, anger, and hope regarding the onslaught of white invaders, U.S. Army brutalization, and the U.S. legislative oppression of indigenous nations. Ghost Dance was the term Plains Indians applied to the new ritual; Paiutes, from which it sprang, simply called it by their traditional name, Round Dance.

Historical context

The indigenous peoples of North America had been decimated, subjugated, and imprisoned on reservations. Their lands had been confiscated and their lifestyle crushed by U.S. government policies. By 1870, Indian circumstances were at a low ebb; in the wake of the Civil War, the United States had resolutely fought to control Indian life, culture, and self-determination. The Indians had been driven from place to place, many losing their traditional lands and suffering from starvation and disease.

By the 1880s, the federal government had managed to detain nearly all of the Indians on reservations, usually on land so poor that white men had no use for it. The handouts of rations and supplies that had been guaranteed them by the treaties were of poor quality, if they arrived at all. Indian life was just as desperate in 1889 as it had been in 1870.

All hope of defeating the United States militarily was gone, poverty was endemic, and assimilation into the dominant culture was the policy of the federal government. The arrival of railroads brought waves of settlers into former Indian lands. By 1890, conditions were so bad on the reservations, with starvation conditions existing in many places, that the situation was ripe for a major movement to rise among the Indians.

The original Ghost Dance movement (1870)

The original Ghost Dance began on the Walker Lake Reservation in Nevada, in 1870. It was initiated by Wodziwob (Gray Hair), a Northern Paiute Indian, as a result of his visionary experiences in the late 1860s. He told of having traveled, in a trance, to another world, where he was informed that an Indian renaissance was at hand, and declared that Indians could create a new paradise by performing a series of rituals.

In order to hasten those auspicious events, Indians were instructed to perform certain round dances at night. Wodziwob’s vision said that tribal Indian life would soon return, that the dead would come back to life, and that the animals the Indians had traditionally hunted — importantly, the buffalo — would be restored.

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Wodziwob's teachings soon spread westward among Indian groups living in California and Oregon, among them the Klamath, Miwok, Modoc, and Yurok. Each group adapted the ritual to fit within its own traditions. As the movement spread it evolved; the Earth Lodge religion and the Big Head religion were among the offshoots.

After a few years, the Northern Paiute Ghost Dancers became disillusioned, since Wodziwob’s prophecies did not come true, and they gave up the dance. However, other groups to which the movement had spread continued to perform it to some degree. The 1870s Ghost Dance movement gradually subsided.

The second Ghost Dance movement (1890)

From vision to religion. Wovoka, a Paiute shaman (medicine man) who had participated in the Ghost Dance of 1870, became ill with a fever late in 1888 and experienced a vision that provided part of the basis for the new Ghost Dance. While cutting wood in the Pine Grove hills — during the solar eclipse of January 1, 1889 — he received a revelation.

Wovoka reportedly was taken into the spirit world, where he saw dead ancestors alive and well and saw all natives being taken up into the sky. The earth swallowed up all whites, and all dead Indians were resurrected to enjoy a world free of their conquerors. The natives, along with their ancestors, were put back upon the earth to live in peace.

He also claimed that he received instructions from God that by dancing the Round Dance continuously, the dream would become a reality and the participants would enjoy the new Earth. Wovoka's teachings followed the 1870 tradition that predicted a Paiute renaissance. A central doctrine of the Ghost Dance, as preached by Wovoka, involved reuniting the living and the dead. The return of the dead would be accompanied by a glorious return of traditional Indian culture. Wovoka began to prophesy around 1888.

Wovoka's prophecies stressed the link between righteous behavior and imminent salvation. Salvation was not to be passively awaited, but welcomed by a regime of ritual dancing and upright moral conduct. Wovoka’s prophecies hinged on simple principals: Do not hurt or do harm to anyone. Do not fight. Do what is right, always. Treat one another justly. Cleanse the body often. Remain peaceful. Be truthful. Abstain from alcohol. Do not refuse to work for the whites and do not make any trouble with them.

The vision itself emphasized cooperation with whites in this world and equality with them in the next. Wovoka believed that if he complied, he and other Indians would be rewarded in the new life. Wovoka also discouraged the practice of mourning — the dead would soon be resurrected — demanding instead the performance of prayers, meditation, chanting, and especially dancing. In his thirties, Wovoka began to piece together a religion from diverse cultural and religious doctrines into what would be called the Ghost Dance religion of 1890.

The Tragedy of Wounded Knee (The Ghost Dance) https://www.youtube.com/watch?v=0EdRT56WK7Q

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Taken notes and highlight from the following article from Wikipedia:

NongqawuseNongqawuse (Xhosa pronunciation: [noŋǃawuːse]; c. 1840s – 1898) was the Xhosa prophetess whose prophecies led to a millennialist movement that culminated in the Xhosa cattle-killing crisis of 1856–1857, in what is now the Eastern Cape Province of the Republic of South Africa.

Spiritual experience[edit]

In April or May 1856, the teenaged Nongqawuse and her friend Nombanda went to fetch water from a pool near the mouth of the Gxarha River. When she returned, Nongqawuse told her uncle and guardian Mhlakaza, a Xhosa spiritualist, that she had met the spirits of three of her ancestors.

She claimed that the spirits had told her that the Xhosa people should destroy their crops and kill their cattle, the source of their wealth as well as food. In return the spirits would sweep the British settlers into the sea.[1] The Xhosa would be able to replenish the granaries, and fill the kraals with more beautiful and healthier cattle. During this time many Xhosa herds were plagued with "lung sickness", possibly introduced by European cattle. By 1856, many cattle had died, and the Xhosa believed that the deaths were caused by umuthi - witchcraft.

Obeying the prophecy[edit]

Mhlakaza repeated the prophecy to Paramount Chief Sarhili. Sarhili ordered his followers to obey the prophecy, causing the cattle-killing movement to spread to an unstoppable point. The cattle-killing frenzy affected not only the Gcaleka, Sarhili's clan, but the whole of the Xhosa nation. Historians estimate that the Gcaleka killed between 300,000 and 400,000 head of cattle.

Aftermath[edit]

Nongqawuse predicted that the ancestors' promise would be fulfilled on February 18, 1857, when the sun would turn red. On that day the sun rose the same colour as every other day, and the prophecy was not realised. Initially, Nongqawuse's followers blamed those who had not obeyed her instructions, but they later turned against her.

In the aftermath of the crisis, the population of British Kaffraria dropped from 105,000 to fewer than 27,000 due to the resulting famine. Nongqawuse was arrested by the British authorities and imprisoned on Robben Island. After her release, she lived on a farm in the Alexandria district of the eastern Cape. She died in 1898.

Today, the valley where Nongqawuse met the spirits is still called Intlambo kaNongqawuse (Xhosa for Valley of Nongqawuse).

The Xhosa Cattle Killing- http://www.siyabona.com/eastern-cape-xhosa-cattle-killing.html

One morning in 1856, a fifteen year old Xhosa girl named Nongqawuse went with another girl to scare birds from her uncle's crops in the fields by the sea at the Gxarha river mouth in the

present day Wild Coast area of South Africa.

Written by Gemma Pitcher

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Mass Resistance, Not Mass Suicide

When she returned she said that she had seen a man, who had told her that 'The whole community would rise from the dead; that all cattle now living must be slaughtered'. The girls returned home and told their families what had happened but they were not believed. Later, however, when Nongqawuse described one of the men, her uncle Mhalakaza, himself a diviner, recognised the description as that of his dead brother, and became convinced she was telling the truth.As a result, between April 1856 and June 1857, the various sections of the Xhosa people of the Eastern Cape and the Transkei slaughtered almost all their enormous stocks of cattle and deliberately killed their crops. This apocalyptic event, rather than being some kind of 'mass suicide's described by early colonial historians, was actually the earliest example of a mass 'passive resistance' movement in South Africa. The themes and symbols of the Cattle-Killing can be found in the various resistance movements of South Africa right into the modern era.Nongqawuse and Mhalakaza said that those who had appeared to them were the spirits of their dead ancestors, who had come back to life in order to bring the Xhosa nation back to its former glory  and to 'render the Xhosa the assistance they required in order to drive the white man out of the land'.A few days later Mhalakaza met with the spirits himself, and said that all the dead of the Xhosa nation would arise again, that they would come up out of the sea, bringing with them new and uncontaminated cattle, along with 'sheep, goats, dogs, fowls and every other animal that was wanted, and all clothes and everything they could wish for to eat. . .   and all kinds of things for their houses.'  The cattle, said Nongqawuse, were at present in underground caverns waiting to arise and start a new world for the purified Xhosa people. On the day of their coming, she promised, 'the blind would see, the deaf would hear, cripples would walk, and the whole Xhosa nation would arise from the dead' and begin a golden age without disease, death or misfortune.As word of the prophecies grew, the Xhosa paramount chief, Sarhili,  sent emissaries to the Gxarha river mouth to investigate the prophecies. They did not actually meet the strangers, but returned home convinced of the truth of the prophecies and immediately began killing their cattle. Sarhili then sent two of his councillors to notify the chiefs under British jurisdiction  that they must sacrifice their 'bewitched' cattle. Once Sarhili had come out in support, the movement gained enormous momentum.But not all the Xhosa killed their cattle. Many refused to believe the truth of the prophecies and refused to waste their corn and neglect their gardens. By the end of 1856, so many cattle had been killed that the adherents of the movement had gone too far to turn back. Searching for a reason why the dead had not been resurrected as the prophecies promised, they blamed the 'selfish' actions of the 'Unbelievers' in preserving their cattle.As the Cattle-Killing frenzy swept Xhosaland, rumours flew. The most striking of these was that the 'New People' foretold by Nongqawuse were in some way connected to the Russians, against whom the British were currently fighting -and being defeated -in the Crimean War. The Russians were therefore believed to be black, and coming over the sea to liberate the Xhosa and drive the whites into the sea, whereupon a new Utopia for the nation would begin. The individual magistrates who were stationed with chiefs under Governor Grey's system tried to persuade the chiefs of the foolishness of slaughtering their cattle, but with little success.As hunger set in, the farms of the unbelievers were plundered and rage against them mounted. Blamed for the destitution around them, and denied any help from the colonial government, they became outcasts, scarcely any better off than the Believers. 

By February 1857 , starvation and destitution was widespread. No definite date had as yet been set for the beginning of the New World, and so many cattle had been killed there was no sense in keeping those that remained alive.Sarhili visited the Gxarha river mouth, and spoke with Nongqawuse and Mhalakaza for a long time. When he returned, he announced that the New World would begin in eight days. On the eighth day the sun would rise blood-red, before setting again, there would be a huge Thunderstorm, and then "The dead

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would arise". During the next eight days the Cattle- Killing rose to a climax. The Xhosa historian Gqoba  reported that on the eighth day - " The sun rose just like any other sun. The Believers withdrew into their houses all day, fastened tightly behind their doors, peeping outside occasionally through little holes in their dwellings until the sun disappeared. . . "The estimated figure of those who died as result of the cattle-killing stands at 40,000. In addition, the Governor of the Cape instigated a massive programme of labour 'recruitment' which led to thousands of Xhosa being transported across the border into Cape Colony. Magistrates were instructed only to give food and relief to those who were willing to be contracted for labour in the colony. Those who agreed were obliged to sign a term of agreement whereby they expressed their willingness to work anywhere in Cape Colony for any wage that was offered.So what could have possessed the Xhosa to do such a thing? To answer this question modern historians must ignore colonial theories of 'superstion' and 'delusion' as well as the long-held belief amongst the Xhosa that the prophecies were planted by the British administration in order to orchestrate the fall of the Xhosa nation. Instead one must grasp both the cultural background to the killings and the historical context in which they happened.There is a strong place in traditional African religion of vision and prophecy, especially by girls and women. It was therefore not difficult for the Xhosa to believe in Nongqawuse and her prophecies. The place of cleansing and purification in the Xhosa religious system also played a central role in the Cattle-Killing. The cattle were to be killed because their owners had 'contaminated' them. Prior to the cattle-killing, the herds of the Xhosa had been repeatedly decimated by a disease called lungsickness, brought to South Africa by cattle imported from Europe. The Lungsickness epizootic which preceded the Cattle-Killing made it even easier for the Xhosa to believe that the cattle were 'infected' and must therefore be destroyed.Sickness was associated in traditional culture with witchcraft and sorcery. If the cattle were dying, then the owners were at fault because they had allowed witchcraft to be practised in their community. In order to make way for Nongqawuse's vision of a New World without the hardship and oppression of the present one, the impure cattle, crops and animals had to be destroyed. Cattle sacrifice was a common way of appeasing angry ancestral spirits, which again fitted in perfectly with the message of Nongqawuse about the coming of the New People.Although no credence is nowadays given to theories that the British administrators deliberately organised the cattle killing, some blame for it must lie with the teachings of the Christian missionaries who had been active in Xhosaland for some time.The influx of Western religious thought on the minds of Xhosa people had been considerable, despite a relatively small number of formal conversions. Mhalakaza, the uncle of Nongqawuse and the driving force behind the Cattle-Killing movement, had been in his youth a servant to Archdeacon Nathanial Merriman of the Cape, and had been confirmed into the Anglican church. Perhaps in the mind of Mhalakaza and the Believers, the Christian concept of resurrection took root in the idea of the ancestors rising from the dead.According to the historian JB Peires, 'This fusion of Xhosa and Christian prophecies created an apocalyptic tradition which outlasted the Cattle-Killing and remained potent well into the twentieth century.' The talk of whites being swept into the sea that accompanied Nongqawuse's prophecies was not revolutionary in a political sense, but it did pave the way for a crossover between religious movements and political ones.The Xhosa Cattle-Killing was a very early example of a mass movement. The self-sacrifice involved in destroying the resources controlled by the ruling classes, but needed by the nation as a whole, can perhaps be connected to elements in 20th-century nationalist activity, such as bus or shop boycotts, civil disobedience or mass arrests.This comparison with twentieth-century nationalist movements can be taken further. Although not intrinsically an anti-European movement, the Xhosa Cattle-Killing can be seen as an assertion of black identity. Steve Biko coined the slogan 'Black man, you are on your own' for his philosophy of Black Consciousness, and likewise, whites were simply ignored in the prophecies of Mhalakaza and Nongqawuse - they had no part to play in the New World of the Xhosa. Western Christian images were adapted by the Cattle-Killing prophets for their own ends and incorporated into a specifically black world picture, which also drew on the rich seam of traditional Xhosa culture and the image of an idealised past.These factors suggest that the Cattle-Killing could be viewed as a prelude to later resistance ideologies of Africanism and Black Consciousness. As such it should be regarded not as a shameful secret in the history of the Xhosa people, but as an early form of black consciousness and resistance.Copyright © Gemma Pitcher

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Xhosa Cattle Killings- https://www.youtube.com/watch?v=gtE24Jw4Cq8

Nongqawuse: Prophetess of Doom!- https://www.youtube.com/watch?v=djoIcrggQ6o

Feminism in the Modern EraWOMENS SUFFRAGE- https://apworldhistoryclass.wordpress.com/2015/02/17/womens-suffrage/

Women were pushed to the sidelines as dependents of men for hundreds of centuries. Women couldn’t vote, own property, or make contracts. Women were only seen as a way of enhancing the social status of a man. Most women worked as domestic servants rather than doctors or architects. It was until 1788, that Mary Wollstonecraft, from London, became one of the worlds first advocate for women’s rights. She published A Vindication of the Rights of Woman, one of the first works of feminism. It argued that the educational system of her time deliberately trained women to be incapable. She thought of an educational system that allowed girls the same advantages as boys and it would result in women who would be not only exceptional wives and mothers but also capable workers in many professions. Mary’s work was unique in suggesting that the betterment of women’s status be effected through political change as the reform of national educational systems. Such change would benefit all society. This book brung much controversy, but didn’t bring and reforms until the mid 1800s. Women in the U.S began to join the paid work force, and to seek higher education. Early women’s rights activists like Susan B. Anthony, publicly advocated women’s equal rights in state legislatures. These leaders demanded improved laws regarding child custody, divorce, and property rights for women. Susan argued that women deserved equal wages and career opportunities in law, medicine, education and the ministry. First and foremost among their demands was suffrage. With these movements and advocating it led to the expansion of rights on women. An amendment was put in place for their right to vote, and soon, they would be equal to men.

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Women's Suffrage - http://teacher.scholastic.com/activities/suffrage/history.htmFrom Grolier

The struggle to achieve equal rights for women is often thought to have begun, in the English-speaking world, with the publication of Mary Wollstonecraft's A Vindication of the Rights of Woman (1792). During the 19th century, as male suffrage was gradually extended in many countries, women became increasingly active in the quest for their own suffrage. Not until 1893, however, in New Zealand, did women achieve suffrage on the national level. Australia followed in 1902, but American, British, and Canadian women did not win the same rights until the end of World War I.

The United StatesThe demand for the enfranchisement of American women was first seriously formulated at the Seneca Falls Convention (1848). After the Civil War, agitation by women for the ballot became increasingly vociferous. In 1869, however, a rift developed among feminists over the proposed 15th Amendment, which gave the vote to black men. Susan B. Anthony, Elizabeth Cady Stanton, and others refused to endorse the amendment because it did not give women the ballot. Other suffragists, however, including Lucy Stone and Julia Ward Howe, argued that once the black man was enfranchised, women would achieve their goal. As a result of the conflict, two organizations emerged. Stanton and Anthony formed the National Woman Suffrage Association to work for suffrage on the federal level and to press for more extensive institutional changes, such as the granting of property rights to married women. Stone created the American Woman Suffrage Association, which aimed to secure the ballot through state legislation. In 1890 the two groups united under the name National American Woman Suffrage Association (NAWSA). In the same year Wyoming entered the Union, becoming the first state with general women's suffrage (which it had adopted as a territory in 1869).

As the pioneer suffragists began to withdraw from the movement because of age, younger women assumed leadership roles. One of the most politically astute was Carrie Chapman Catt, who was named president of NAWSA in 1915. Another prominent suffragist was Alice Paul. Forced to resign from NAWSA because of her insistence on the use of militant direct-action tactics, Paul organized the National Woman's Party, which used such strategies as mass marches and hunger strikes. Perseverance on the part of both organizations eventually led to victory. On August 26, 1920, the 19th Amendment granted the ballot to American women.

Great BritainIn Great Britain the cause began to attract attention when the philosopher John Stuart Mill presented a petition in Parliament calling for inclusion of women's suffrage in the Reform Act of 1867. In the same year Lydia Becker (1827 –90) founded the first women's suffrage committee, in Manchester. Other committees were quickly formed, and in 1897 they united as the National Union of Women's Suffrage Societies, with Millicent Garret Fawcett (1847 –1929) as president. Like their American counterparts, the British suffragists struggled to overcome traditional values and prejudices. Frustrated by the prevailing social and political stalemate, some women became more militant. Emmeline Pankhurst, assisted by her daughters Christabel and Sylvia, founded the Women's Social and Political Union in 1903. Her followers, called "suffragettes," heckled politicians, practiced civil disobedience, and were frequently arrested for inciting riots. When World War I started, the proponents of women's suffrage ceased their activities and supported the war effort. In February 1918 women over the age of 30 received the right to vote. Suffrage

Olympe de Gouges and the Rights of Woman (Women and the French Revolution: Part 3)- https://www.youtube.com/watch?v=QG3Zg12YcUQ

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Who Was Mary Wollstonecraft? (Famous Philosophers)- https://www.youtube.com/watch?v=repChxNOnw0

1848- Seneca Falls Convention begins - http://www.history.com/this-day-in-history/seneca-falls-convention-begins

At the Wesleyan Chapel in Seneca Falls, N.Y., a woman’s rights convention–the first ever held in the United States–convenes with almost 200 women in attendance. The convention was organized by Lucretia Mott and Elizabeth Cady Stanton, two abolitionists who met at the 1840 World Anti-Slavery Convention in London. As women, Mott and Stanton were barred from the convention floor, and the common indignation that this aroused in both of them was the impetus for their founding of the women’s rights movement in the United States.

In 1848, at Stanton’s home near Seneca Falls, the two women, working with Martha Wright, Mary Ann McClintock, and Jane Hunt, sent out a call for a women’s conference to be held at Seneca Falls. The announcement, published in the Seneca County Courier on July 14, read, “A Convention to discuss the social, civil, and religious condition and rights of women will be held in the Wesleyan Chapel, at Seneca Falls, N.Y., on Wednesday and Thursday, the 19th and 20th of July current; commencing at 10 o’clock A.M. During the first day the meeting will be exclusively for women, who are earnestly invited to attend. The public generally are invited to be present on the second day, when Lucretia Mott, of Philadelphia, and other ladies and gentlemen, will address the Convention.”

On July 19, 200 women convened at the Wesleyan Chapel, and Stanton read the “Declaration of Sentiments and Grievances,” a treatise that she had drafted over the previous few days. Stanton’s declaration was modeled closely on the Declaration of Independence, and its preamble featured the proclamation, “We hold these truths to be self-evident: that all men and women are created equal; that they are endowed by their Creator with certain inalienable rights…” The Declaration of Sentiments and Grievances then detailed the injustices inflicted upon women in the United States and called upon U.S. women to organize and petition for their rights.

On the second day of the convention, men were invited to intend–and some 40 did, including the famous African American abolitionist Frederick Douglass. That day, the Declaration of Sentiments and Grievances was adopted and signed by the assembly. The convention also passed 12 resolutions–11 unanimously–which called for specific equal rights for women. The ninth resolution, which declared “it is the duty of the women of this country to secure to themselves their sacred right to the elective franchise,” was the only one to meet opposition. After a lengthy debate, in which Douglass sided with Stanton in arguing the importance of female enfranchisement, the resolution was passed. For proclaiming a women’s right to vote, the Seneca Falls Convention was subjected to public ridicule, and some backers of

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women’s rights withdrew their support. However, the resolution marked the beginning of the women’s suffrage movement in America.

The Seneca Falls Convention was followed two weeks later by an even larger meeting in Rochester, N.Y. Thereafter, national woman’s rights conventions were held annually, providing an important focus for the growing women’s suffrage movement. After years of struggle, the 19th Amendment was adopted in 1920, granting American women the constitutionally protected right to vote.

The Seneca Falls Convention Explained: US History Review- https://www.youtube.com/watch?v=s9k5dKzdJIY

Read the Freemanpedia reading on the last page and take MAPP notes on the following

Mary Wollstonecraft- Vindication of the Rights of Woman

Olmpia De Gouges – Declaration of the Rights of Woman …

Elizabeth Cady Stanton – Declaration of Sentiments (Seneca Falls Convention

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P- POV- P- POV- P- POV-

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