Expert answer:world history takes some dramatic turns in new dir
Expert answer:You should notice in Chapter 12, that world history takes some dramatic turns in new directions after 1500. That is indeed why World Civilization courses are divided at 1500. I would like you to pick a turning point (a “day the world changed” point) in world history from Chapter 12. The turning point you choose should NOT be something that would likely happen anyway. Then, I want you to theorize what the consequences would have been if the event had gone differently. This exercise is a great way to notice how historical events really do influence the world we live in now. Directions: Each student must have a minimum of 3 posts, one post to the original prompt from the instructor and at least 2 posts in response to other students in the discussion. Remember: – Use complete sentences, proper grammar, and appropriate language. – Your original post should be a small paragraph which consists of 3-5 sentences. – Posts that respond to other students may be more brief. – Use examples to support your points. – Cite the course readings you referenced for your response. Please use the file images to respond to the other students and please put there name above the response so I know who it is to.
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Brookdale Community College
History 105 Readings
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Contents
Contents ………………………………………………………………………………………………………………………………. 1
Topic 1—Early Human History ……………………………………………………………………………………………….. 4
I.1.E.“The Hadza” by Michael Finkel …………………………………………………………………………………….. 4
I.1.F-1 The Bible: Book of Genesis Chapter 3 ……………………………………………………………………….. 16
I.1.F-2 The Bible: Book of Genesis Chapter 4 ……………………………………………………………………….. 17
I.1.B. “Acting like Neanderthals” by Mike Williams ………………………………………………………………. 19
Topic 2—Social Values of Traditional Societies ……………………………………………………………………….. 23
I.2.E. Characteristics of Traditional Societies ………………………………………………………………………. 23
I.2.F. Understanding Patriarchy by bell hooks……………………………………………………………………… 24
I.2.A. “The Birth of Religion” by Charles C. Mann ………………………………………………………………… 33
Topic 3—Early Civilizations: Middle East and Africa ……………………………………………………………….. 42
I.3.D. “Hammurabi’s Code of Laws” (circa 1780 B.C.) …………………………………………………………… 42
I.3.M. “Negative Confession” (from the Book of the Dead) ……………………………………………………. 65
Topic 4—Early Civilizations: India and China ………………………………………………………………………….68
I.4.F. Laws of Manu, Selections Relating to Caste …………………………………………………………………68
Topic 5 – Early Civilizations: The Americas and Oceana ………………………………………………………….. 70
I.5.B. “Mystery of the Olmec” by Michael D. Lemonick …………………………………………………………. 70
Topic 6—Unification of China ……………………………………………………………………………………………….. 74
II.6.A. Confucius Kongfuzi (c. 500 CE): The Analects, excerpts ……………………………………………… 74
II.6.D. Dao De Jing: Tao Te Ching, Selections ……………………………………………………………………… 75
II.6.G Han Fei-tzu (d. 233 BCE): Legalist Views on Good Government …………………………………… 76
II.6.E. “The Five Vermin,” Selections from the Han Feizi: Chapter 49…………………………………….. 77
II.6.I “Women in Traditional China” by Patricia Ebrey …………………………………………………………. 83
Topic 7—State, Society, and the Quest for Salvation in India ……………………………………………………..88
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II.7.A. “How Kisa-Gotami Came to Understand Sorrow and Death” ………………………………………..88
II.7.F. “The Laws of Manu” ………………………………………………………………………………………………..90
II.7.E. “Svetaketu’s Education” ………………………………………………………………………………………….. 91
II.7.D. “Jain Doctrines and Practices of Nonviolence” …………………………………………………………… 93
II.7.H. World Scripture, Comparative Anthology of Sacred Texts …………………………………………… 95
Topic 8 – The Empires of Persia ……………………………………………………………………………………………. 96
II.8.A. “On The Customs of the Persians,” Herodotus, c. 430 BCE …………………………………………. 96
II.8.F. 300: Those Manly Spartans! ……………………………………………………………………………………. 99
II.8.G. History of the Peloponnesian War (431 BC), by Thucydides ………………………………………. 101
Topic 9—Ancient Greece and Rome……………………………………………………………………………………… 107
II.9.H. “The Allegory of the Cave.” ……………………………………………………………………………………. 107
II.9.G. Pericles’ Funeral Oration, Thucydides ……………………………………………………………………… 111
II.9.N. Res Gestae Divi Augusti (ca. 14 CE) …………………………………………………………………………. 117
II.9.Q. “Women’s Life in Greece & Rome,” Mary R. Lefkowitz and Maureen B. Fant ………………. 127
Topic 10—Cultural Diffusion Along the Silk Road ………………………………………………………………….. 130
II.10.F. Southernization1 by Lynda Shaffer………………………………………………………………………… 130
Topic 11—The Rise and Spread of Islam ……………………………………………………………………………….. 137
III.11.H. Selections from the KORAN (QURAN) …………………………………………………………………. 137
III.11.E. Mircea Eliade “From Primitives to Zen”: Muhammad’s Call ……………………………………. 142
III.11.G. “How Islam Won, and Lost, the Lead in Science,” Dennis Overbye…………………………… 144
III.11.A. The Prophet Muhammad’s Last Sermon ……………………………………………………………….. 150
III.11.J. Muquaddimah, Chapter 2.6 by Ibn Khaldun …………………………………………………………… 151
Topic 12—Growth and Spread of Civilization in Asia ……………………………………………………………… 155
III.12.E. The Constitution of Prince Shōtoku ……………………………………………………………………… 155
III.12.B. Emperor Wuzong’s Edict on the Suppression of Buddhism: The Edict of the Eighth Month
(selection) ……………………………………………………………………………………………………………………….157
Topic 13—Growth and Spread of European Civilizations ………………………………………………………… 159
III.13.C. The Decameron – Introduction, Boccaccio …………………………………………………………….. 159
III.13.E. “Call to Crusade,” Pope Urban II (as told by Robert the Monk) ……………………………….. 163
Table of Contents
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III.13.J. “Go East, Young Knight,” Peter Frankopan ……………………………………………………………. 166
III.13.A. “Life of Charlemagne,” Einhard …………………………………………………………………………… 168
Topic 14—Inner Eurasia and the Mongol Empire…………………………………………………………………… 172
IV.14.D. “All the Khan’s Horses,” Morris Rossabi ……………………………………………………………….. 172
IV.14.G. “Mongolia Sees Genghis Khan’s Good Side,” The New York Times …………………………….175
Topic 15—Pre-Modern Africa ………………………………………………………………………………………………. 178
IV.15.F. “Africa’s Storied Past,” Roderick J. McIntosh ………………………………………………………… 178
IV.15.E. “When Timbuktu Was the Paris of Islamic Intellectuals in Africa,” Lila Azam Zanganeh 179
Topic 16—Worlds Apart: The Americas and Oceania ……………………………………………………………… 182
IV.16.F. “Lofty Ambitions of the Inca,” Heather Pringle ………………………………………………………. 182
IV.16.B. “The Maoris, 1777-73,” James Burney …………………………………………………………………… 187
Topic 17—Cross Cultural Interactions and the Columbian Exchange ………………………………………… 191
IV.17.G. “Columbus, The Indians, and Human Progress,” Howard Zinn ………………………………… 191
IV.17.F An Aztec Account of the Conquest of Mexico……………………………………………………………209
IV.17.I. The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African
……………………………………………………………………………………………………………………………………… 211
IV.17.J. “Brief Account of the Devastation of the Indies. (1542),” Bartoleme de Las Casas ……….. 222
Table of Contents
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Topic 1—Early Human History
I.1.E.“The Hadza” by Michael Finkel
They grow no food, raise no livestock, and live without rules or calendars. They are living a huntergatherer existence that is little changed from 10,000 years ago. What do they know that we’ve
forgotten?
“I’m hungry,” says Onwas, squatting by his fire, blinking placidly through the smoke. The men beside
him murmur in assent. It’s late at night, deep in the East African bush. Singing, a rhythmic chant,
drifts over from the women’s camp. Onwas mentions a tree he spotted during his daytime travels.
The men around the fire push closer. It is in a difficult spot, Onwas explains, at the summit of a steep
hill that rises from the grassy plain. But the tree, he adds, spreading his arms wide like branches, is
heavy with baboons. There are more murmurs. Embers rise to a sky infinite with stars. And then it is
agreed. Everyone stands and grabs his hunting bow.
Onwas is an old man, perhaps over 60—years are not a unit of time he uses—but thin and fit in the
Hadza way. He’s maybe five feet tall. Across his arms and chest are the hieroglyphs of a lifetime in
the bush: scars from hunts, scars from snakebites, scars from arrows and knives and scorpions and
thorns. Scars from falling out of a baobab tree. Scars from a leopard attack. Half his teeth remain. He
is wearing tire-tread sandals and tattered brown shorts. A hunting knife is strapped to his hip, in a
sheath made of dik-dik hide. He’s removed his shirt, as have most of the other men, because he
wants to blend into the night.
Onwas looks at me and speaks for a few moments in his native language, Hadzane. To my ear it
sounds strangely bipolar—lilting and gentle for a phrase or two, then jarring and percussive, with
tongue clicks and glottic pops. It’s a language not closely related to any other that still exists: to use
the linguists’ term, an isolate.
I have arrived in the Hadza homeland in northern Tanzania with an interpreter, a Hadza woman
named Mariamu. She is Onwas’s niece. She attended school for 11 years and is one of only a handful
of people in the world who can speak both English and Hadzane. She interprets Onwas’s words: Do I
want to come?
Merely getting this far, to a traditional Hadza encampment, is not an easy task. Years aren’t the only
unit of time the Hadza do not keep close track of—they also ignore hours and days and weeks and
months. The Hadza language doesn’t have words for numbers past three or four. Making an
appointment can be a tricky matter. But I had contacted the owner of a tourist camp not far outside
the Hadza territory to see if he could arrange for me to spend time with a remote Hadza group. While
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on a camping trip in the bush, the owner came across Onwas and asked him, in Swahili, if I might
visit. The Hadza tend to be gregarious people, and Onwas readily agreed. He said I’d be the first
foreigner ever to live in his camp. He promised to send his son to a particular tree at the edge of the
bush to meet me when I was scheduled to arrive, in three weeks.
Sure enough, three weeks later, when my interpreter and I arrived by Land Rover in the bush, there
was Onwas’s son Ngaola waiting for us. Apparently, Onwas had noted the stages of the moon, and
when he felt enough time had passed, he sent his son to the tree. I asked Ngaola if he’d waited a long
time for me. “No,” he said. “Only a few days.”
At first, it was clear that everyone in camp—about two dozen Hadza, ranging from infants to
grandparents—felt uncomfortable with my presence. There was a lot of staring, some nervous laughs.
I’d brought along a photo album, and passing it around helped mitigate the awkwardness. Onwas
was interested in a picture of my cat. “How does it taste?” he asked. One photo captured everyone’s
attention. It was of me participating in a New Year’s Day polar bear swim, leaping into a hole cut in a
frozen lake. Hadza hunters can seem fearless; Onwas regularly sneaks up on leopards and races after
giraffes. But the idea of winter weather terrified him. He ran around camp with the picture, telling
everyone I was a brave man, and this helped greatly with my acceptance. A man who can leap into
ice, Onwas must have figured, is certainly a man who’d have no trouble facing a wild baboon. So on
the third night of my stay, he asks if I want to join the hunting trip.
I do. I leave my shirt on—my skin does not blend well with the night—and I follow Onwas and ten
other hunters and two younger boys out of camp in a single-file line. Walking through Hadza country
in the dark is challenging; thornbushes and spiked acacia trees dominate the terrain, and even
during the day there is no way to avoid being jabbed and scratched and punctured. A long trek in the
Hadza bush can feel like receiving a gradual full-body tattoo. The Hadza spend a significant portion
of their rest time digging thorns out of one another with the tips of their knives.
At night the thorns are all but invisible, and navigation seems impossible. There are no trails and few
landmarks. To walk confidently in the bush, in the dark, without a flashlight, requires the sort of
familiarity one has with, say, one’s own bedroom. Except this is a thousand-square-mile bedroom,
with lions and leopards and hyenas prowling in the shadows.
For Onwas such navigation is no problem. He has lived all his life in the bush. He can start a fire,
twirling a stick between his palms, in less than 30 seconds. He can converse with a honeyguide bird,
whistling back and forth, and be led directly to a teeming beehive. He knows everything there is to
know about the bush and virtually nothing of the land beyond. One time I showed Onwas a map of
the world. I spread it open on the dirt and anchored the corners with stones. A crowd gathered.
Unit 1—Topic 1
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Onwas stared. I pointed out the continent of Africa, then the country of Tanzania, then the region
where he lived. I showed him the United States.
I asked him what he knew about America—the name of the president, the capital city. He said he
knew nothing. He could not name the leader of his own country. I asked him, as politely as possible,
if he knew anything about any country. He paused for a moment, evidently deep in thought, then
suddenly shouted, “London!” He couldn’t say precisely what London was. He just knew it was
someplace not in the bush.
About a thousand Hadza live in their traditional homeland, a broad plain encompassing shallow,
salty Lake Eyasi and sheltered by the ramparts of the Great Rift Valley. Some have moved close to
villages and taken jobs as farmhands or tour guides. But approximately one-quarter of all Hadza,
including those in Onwas’s camp, remain true hunter-gatherers. They have no crops, no livestock, no
permanent shelters. They live just south of the same section of the valley in which some of the oldest
fossil evidence of early humans has been found. Genetic testing indicates that they may represent
one of the primary roots of the human family tree—perhaps more than 100,000 years old.
What the Hadza appear to offer—and why they are of great interest to anthropologists—is a glimpse
of what life may have been like before the birth of agriculture 10,000 years ago. Anthropologists are
wary of viewing contemporary hunter-gatherers as “living fossils,” says Frank Marlowe, a Florida
State University professor of anthropology who has spent the past 15 years studying the Hadza. Time
has not stood still for them. But they have maintained their foraging lifestyle in spite of long
exposure to surrounding agriculturalist groups, and, says Marlowe, it’s possible that their lives have
changed very little over the ages.
For more than 99 percent of the time since the genus Homo arose two million years ago, everyone
lived as hunter-gatherers. Then, once plants and animals were domesticated, the discovery sparked a
complete reorganization of the globe. Food production marched in lockstep with greater population
densities, which allowed farm-based societies to displace or destroy hunter-gatherer groups. Villages
were formed, then cities, then nations. And in a relatively brief period, the hunter-gatherer lifestyle
was all but extinguished. Today only a handful of scattered peoples—some in the Amazon, a couple in
the Arctic, a few in Papua New Guinea, and a tiny number of African groups—maintain a primarily
hunter-gatherer existence. Agriculture’s sudden rise, however, came with a price. It introduced
infectious-disease epidemics, social stratification, intermittent famines, and large-scale war. Jared
Diamond, the UCLA professor and writer, has called the adoption of agriculture nothing less than
“the worst mistake in human history”—a mistake, he suggests, from which we have never recovered.
The Hadza do not engage in warfare. They’ve never lived densely enough to be seriously threatened
by an infectious outbreak. They have no known history of famine; rather, there is evidence of people
Unit 1—Topic 1
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from a farming group coming to live with them during a time of crop failure. The Hadza diet remains
even today more stable and varied than that of most of the world’s citizens. They enjoy an
extraordinary amount of leisure time. Anthropologists have estimated that they “work”—actively
pursue food—four to six hours a day. And over all these thousands of years, they’ve left hardly more
than a footprint on the land.
Traditional Hadza, like Onwas and his camp mates, live almost entirely free of possessions. The
things they own—a cooking pot, a water container, an ax—can be wrapped in a blanket and carried
over a shoulder. Hadza women gather berries and baobab fruit and dig edible tubers. Men collect
honey and hunt. Nighttime baboon stalking is a group affair, conducted only a handful of times each
year; typically, hunting is a solo pursuit. They will eat almost anything they can kill, from birds to
wildebeest to zebras to buffalo. They dine on warthog and bush pig and hyrax. They love baboon;
Onwas joked to me that a Hadza man cannot marry until he has killed five baboons. The chief
exception is snakes. The Hadza hate snakes.
The poison the men smear on their arrowheads, made of the boiled sap of the desert rose, is powerful
enough to bring down a giraffe. But it cannot kill a full-grown elephant. If hunters come across a
recently dead elephant, they will crawl inside and cut out meat and organs and fat and cook them
over a fire. Sometimes, rather than drag a large animal back to camp, the entire camp will move to
the carcass.
Hadza camps are loose affiliations of relatives and in-laws and friends. Each camp has a few core
members—Onwas’s two sons, Giga and Ngaola, are often with him—but most others come and go as
they please. The Hadza recognize no official leaders. Camps are traditionally named after a senior
male (h …
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