Exam 9: Alternative Visions of the Nineteenth Century

The Taiping Rebellion was a nineteenth-century example of what Chinese tradition?

How did nationalist thinkers define "the nation"?

Why did small-scale settlements in southern Africa give way to larger states during the early nineteenth century?

Hong Xiuquan believed that he was:

In what way did the peasants show their divergence from the Indian elite in the Great Rebellion of 1857?

Which of the following groups supported Usman dan Fodio's revolt against the Hausa city-states?

Describe and compare the religious doctrines put forth by Tenskwatawa and al-Wahhab. To what forces was each reacting? How did they draw on traditional ideas within their societies?

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

Compare the ideas of Charles Fourier with those of Karl Marx and Friedrich Engels. What problems did each see arising from industrializing society, and what remedies did they propose? What contributed to the differences between their views?

Why did Karl Marx and Friedrich Engels call their theories "scientific" socialism?

The goals of European reactionaries during the Restoration period included which of the following?

What was one of the reasons for the collapse of the Taiping Rebellion?

In the nineteenth century, the Industrial Revolution altered the fabric of society. Develop an argument that evaluates the reasons for calls for change within industrial societies. In your response you should do the following: $\bullet$ Respond to the prompt with a historically defensible thesis or claim that establishes a line of reasoning. $\bullet$ Describe a broader historical context relevant to the prompt. $\bullet$ Support an argument in response to the prompt using specific and relevant examples of evidence. $\bullet$ Use historical reasoning (e.g., comparison, causation, continuity or change) to frame or structure an argument that addresses the prompt. $\bullet$ Use evidence to corroborate, qualify, or modify an argument that addresses the prompt.

How did the British change their approach to ruling India after 1857?

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

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

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

How would life in Fourier's phalanx qualify as a reform of Restoration Europe's economic order?

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

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