Sunday, November 8, 2009
Wednesday, September 23, 2009
Joey Garcia
Summer DBQ 2009
Undoubtedly in the late 1800's and early 1900's, the West had a huge impact on the growing nation of Japan. Politically the West showed Japan the way to democracy, somewhat, peaceful negotiations, and acted as a role model on world behavior for the Asian nation. However, the West also had a strong presence socially, shown in Western dress styles, Westernized schools, and pictures among other things.
Japan's society was certainly influenced by Western elements in the late 1800's and early 1900's, as is shown in several documents given for the dbq. One of the most notable is Document 1, which also applies to politics strongly as well. In this document Theodore Roosevelt so unabashedly says that the people of Japan were influenced strongly by the touchiness which they felt about not being considered equals to the great nations of the West. On the tail end of the documents, Document 12 illustrates, quite literally, how the normal citizens of Japan noted and found interest in the exotic sailors of the West in a picture by Hashimoto Sadahide. The picture of Document 4 also gives testament to the influence from the West over Japan via missionary activity. The shown house belonged to the Johnson family. The Johnsons worked for years working as missionaries to Japan. Emperor Meiji, in Document 8, assumed a pose in a photograph that suggested a more Western idea of formality. Document 7 runs with the idea being a picture by a Japanese artist. There is an upperclass Japanese woman wearing a dress heavily influenced by European styles in turn of century Japan. Document 2, also a picture shows a Japanese school that does not follow traditional Japanese architecture, but instead looks like a more Westernized school building. In a more economically concerned viewpoint, Kume Kunitake brought up the problem of San Francisco's economy being burdened by expensive labor and land because it purchased so frequently from others instead of relying a bit more on itself. A poor San Fransisco would not be helpful for Japan's economy.
Politically, Japan was influenced by the west as well. One good example of this is Document 1, written by Theodore Roosevelt in which he states that Japan feels that it does not have the respect of the Occidental Nations, and that it should be one. Japan, according to him, feels like they are a legitimate government that deserves companionship and equality with the other great nations of the world. Document 3, which has excerpts from the Constitution of the empire of Japan, mentions a house of Representatives and an Imperial Diet, both of which suggest a diffusion of power from the emperor somewhat. This shows that Japanese society has become slightly more democratic than before. Document 5, which was an Imperial Proclamation of war, told of negotiations being held, which is not in keeping with the old traditions of wars being waged frequently. Docment 11, The Treaty of Portsmouth, ended the war between Japan and Russia, and was certainly influenced by Western ideology, as it was signed in New Hampshire, and a local politician wrote his opinion on the matter. In conclusion, the West was certainly a huge factor in the shaping of Japan, both politically and socially, and this shaping would be key for the next century in many ways, not the least of which two world wars, and later major involvement in terms of technological collaboration and partnership on the world leadership scene.
Summer DBQ 2009
Undoubtedly in the late 1800's and early 1900's, the West had a huge impact on the growing nation of Japan. Politically the West showed Japan the way to democracy, somewhat, peaceful negotiations, and acted as a role model on world behavior for the Asian nation. However, the West also had a strong presence socially, shown in Western dress styles, Westernized schools, and pictures among other things.
Japan's society was certainly influenced by Western elements in the late 1800's and early 1900's, as is shown in several documents given for the dbq. One of the most notable is Document 1, which also applies to politics strongly as well. In this document Theodore Roosevelt so unabashedly says that the people of Japan were influenced strongly by the touchiness which they felt about not being considered equals to the great nations of the West. On the tail end of the documents, Document 12 illustrates, quite literally, how the normal citizens of Japan noted and found interest in the exotic sailors of the West in a picture by Hashimoto Sadahide. The picture of Document 4 also gives testament to the influence from the West over Japan via missionary activity. The shown house belonged to the Johnson family. The Johnsons worked for years working as missionaries to Japan. Emperor Meiji, in Document 8, assumed a pose in a photograph that suggested a more Western idea of formality. Document 7 runs with the idea being a picture by a Japanese artist. There is an upperclass Japanese woman wearing a dress heavily influenced by European styles in turn of century Japan. Document 2, also a picture shows a Japanese school that does not follow traditional Japanese architecture, but instead looks like a more Westernized school building. In a more economically concerned viewpoint, Kume Kunitake brought up the problem of San Francisco's economy being burdened by expensive labor and land because it purchased so frequently from others instead of relying a bit more on itself. A poor San Fransisco would not be helpful for Japan's economy.
Politically, Japan was influenced by the west as well. One good example of this is Document 1, written by Theodore Roosevelt in which he states that Japan feels that it does not have the respect of the Occidental Nations, and that it should be one. Japan, according to him, feels like they are a legitimate government that deserves companionship and equality with the other great nations of the world. Document 3, which has excerpts from the Constitution of the empire of Japan, mentions a house of Representatives and an Imperial Diet, both of which suggest a diffusion of power from the emperor somewhat. This shows that Japanese society has become slightly more democratic than before. Document 5, which was an Imperial Proclamation of war, told of negotiations being held, which is not in keeping with the old traditions of wars being waged frequently. Docment 11, The Treaty of Portsmouth, ended the war between Japan and Russia, and was certainly influenced by Western ideology, as it was signed in New Hampshire, and a local politician wrote his opinion on the matter. In conclusion, the West was certainly a huge factor in the shaping of Japan, both politically and socially, and this shaping would be key for the next century in many ways, not the least of which two world wars, and later major involvement in terms of technological collaboration and partnership on the world leadership scene.
Thursday, May 14, 2009
Thursday, May 7, 2009
Feudalism in Japan and Europe
Feudalism Essay
Joey Garcia
4/7/09
Feudalism in Japan and Europe
The social system in both Japan and Europe was based on militaristic hierarchies, however there were differences in the layers of hierarchy for each system. In Europe, the feudal system was kings, who ruled over sub-lords, which hired soldiers to protect the food producing peasants. Soldiers would recieve plots of land, called fiefs, for their service, and let the peasants farm the land. Similarly, not completely, though in Japan the emperor ruled over shoguns, who in turn commanded military forces which protected food producing peasants and the ill thought of merchants and artisans. In Europe, generally the system was more like a contract, wheras in Japan, it was more based on loyalty to one's superior.
Japanese and European societal organization may have been different in some ways, but both had an honorary code for soldiers, a code of chivalry. European soldiers followed such practices as respect to women, generosity, and loyalty to one's country and family. This created the image of brave, respectable soldiers, something good for the military.In slight contrast, the samurai of Japan followed a much more harsh code. If one shamed his name and the name of his family, he must commit seppuku (the act of suicide involving a sword in one's own stomach). Japanese and European soldiers alike, strongly believed in loyalty to one's army and leader, especially the Japanese.
Both Europe and Japan, of course had a feudal system full of reciprocating roles. However, though, in Japan class roles were slightly different. Although both societies had soldiers to protect the kingdoms and manors, Japanese samurai would get money for their work, but not land. This was, however, a good thing. The Japanese could have encountered the problem the Europeans did; land was scarce in some parts, and sometimes, one's plot would get too small over time from being split so much.
In both societies, someone had to get the short end of the stick. Women and peasants, though the largest European class, did not have much voice in government, until the days of the Magna Carta, and that was mostly the merchant's class benefit. Although they supported the backbone of the economy, much like the peasants of Japan, they didn't get credit for much more.
To stay on the subject of economy, the economies of Japan and Europe were, of course, based on agriculture. In Europe peasants farmed wheat, barley, and other grain type crops. On the other hand, in Japan, peasants grew and harvested rice. In both societies, they had a merchant class, but the merchant class in Japan was very unpopular and had little power. Perhaps this was because the Japanese were a largely isolated people who had only really interacted with the Chinese. Through the will to not be China's child anymore, the Japanese put down the merchants the Chinese held so high in esteem.European merchants also had a little more power than their Japanese counterparts, trading furs and raw materials with their Muslim and Mediterranean contacts at times, later in the Middle Ages. Japanese crops could be huge or not great at all. However, the Europeans had slightly more advanced farming techniques like crop rotation, and moldboard plows.
In conclusion, the Feudal cultures of both Europe and Japan had profound impacts on the cultures back then ,and today. In Japan, the Samurai and the Code of Bushido set up a code of honor that was followed by the book until the end of WWII. Feudal knights in Europe also followed the code of chivalry, but their's became hollow after a certain time. European agricultural developments bested the developments of contemporary Japanese farmers. Peasants in both societies had hard lives, and the merchants of Japan were on the level of peasants. This hindered the worlwide exploration and influence of the Japanese in general, leaving me thinking Europe made more developments on the world stage.
Joey Garcia
4/7/09
Feudalism in Japan and Europe
The social system in both Japan and Europe was based on militaristic hierarchies, however there were differences in the layers of hierarchy for each system. In Europe, the feudal system was kings, who ruled over sub-lords, which hired soldiers to protect the food producing peasants. Soldiers would recieve plots of land, called fiefs, for their service, and let the peasants farm the land. Similarly, not completely, though in Japan the emperor ruled over shoguns, who in turn commanded military forces which protected food producing peasants and the ill thought of merchants and artisans. In Europe, generally the system was more like a contract, wheras in Japan, it was more based on loyalty to one's superior.
Japanese and European societal organization may have been different in some ways, but both had an honorary code for soldiers, a code of chivalry. European soldiers followed such practices as respect to women, generosity, and loyalty to one's country and family. This created the image of brave, respectable soldiers, something good for the military.In slight contrast, the samurai of Japan followed a much more harsh code. If one shamed his name and the name of his family, he must commit seppuku (the act of suicide involving a sword in one's own stomach). Japanese and European soldiers alike, strongly believed in loyalty to one's army and leader, especially the Japanese.
Both Europe and Japan, of course had a feudal system full of reciprocating roles. However, though, in Japan class roles were slightly different. Although both societies had soldiers to protect the kingdoms and manors, Japanese samurai would get money for their work, but not land. This was, however, a good thing. The Japanese could have encountered the problem the Europeans did; land was scarce in some parts, and sometimes, one's plot would get too small over time from being split so much.
In both societies, someone had to get the short end of the stick. Women and peasants, though the largest European class, did not have much voice in government, until the days of the Magna Carta, and that was mostly the merchant's class benefit. Although they supported the backbone of the economy, much like the peasants of Japan, they didn't get credit for much more.
To stay on the subject of economy, the economies of Japan and Europe were, of course, based on agriculture. In Europe peasants farmed wheat, barley, and other grain type crops. On the other hand, in Japan, peasants grew and harvested rice. In both societies, they had a merchant class, but the merchant class in Japan was very unpopular and had little power. Perhaps this was because the Japanese were a largely isolated people who had only really interacted with the Chinese. Through the will to not be China's child anymore, the Japanese put down the merchants the Chinese held so high in esteem.European merchants also had a little more power than their Japanese counterparts, trading furs and raw materials with their Muslim and Mediterranean contacts at times, later in the Middle Ages. Japanese crops could be huge or not great at all. However, the Europeans had slightly more advanced farming techniques like crop rotation, and moldboard plows.
In conclusion, the Feudal cultures of both Europe and Japan had profound impacts on the cultures back then ,and today. In Japan, the Samurai and the Code of Bushido set up a code of honor that was followed by the book until the end of WWII. Feudal knights in Europe also followed the code of chivalry, but their's became hollow after a certain time. European agricultural developments bested the developments of contemporary Japanese farmers. Peasants in both societies had hard lives, and the merchants of Japan were on the level of peasants. This hindered the worlwide exploration and influence of the Japanese in general, leaving me thinking Europe made more developments on the world stage.
Friday, February 13, 2009
Women DBQ
Joey Garcia
AP world History DBQ
Throughout history, the role and rights of women have been hotly debated, more so in the past, however. Although in the United States, everyone is theoretically equal, it has taken thousands of years, and to only some effect in some areas, more freedom for women. In the five DBQs I'm analyzing, I will compare and contrast various cultures' opinions on women in the Postclassical Period. Ibn Battuta, Byzantine legal codes, and a Jewish prayer document proclaim that women have very little capacity for intelligence and social matters, while the Koran and Yuan Cai, and even Ibn Battuta somewhat said women didn't always need to be protected and had negative capacities as well. Some say that women are smart, respectable people who can socialize freely and prosper, while others believe that women are stupid and should just stay out of the company of men in important matters.
Firstly I will discuss the (then) more popular view that women were inferior to men. Quite openly the Jewish faith proclaimed in (doc. 2) women too stupid to understand Grace before every meal, and therefore men should pray for them. Women had to try to make up to Yahweh on their own with other "stupid" women. In Document 3, The Byzantine legal code states that women should not be held as witnesses because they are not reliable and that they shouldn't even be in public with so many men. Ibn Battuta in Document 5 believes similarly. He also stated in his writing that women, as well as men, should not be in the company of so many of the opposite sex, and that such socializing wasn't right in his mind.
The less popular, but more reasonable views of Documents 1 and 4 show a more equal approach to women generally. The Koran, in Document 1, states that because women are semi equal, they have some of the rights of men, such as property rights, and more beneficial to them, control of their own sexual behavior. In Document 4, Yuan Cai wrote that women who were smart (educated) could survive and prosper without an (able) husband, that women could be equal on a scholarly plane.
I, however, believe that additional documents are necessary. Possibly a journal of a woman living in China, the Middle East, or maybe southern Europe, showing the life and treatment of women day to day. This might not be feasible, though because many women had no time or the education. A wealthy woman, might, however. Another possible document might be a completely Christian document from the Church itself.
In conclusion, the postclassical period was one of movement for women's rights in the Chinese and Koran beliefs, but also very restrictive for women in the eyes of The Jews, the Byzantines, and to a certain degree, the writings of later muslims, such as Ibn Battuta. Though the opinions of women varied gretly, no one can deny that the debates were a hotbed for ideas on women in their age and the ages to come.
AP world History DBQ
Throughout history, the role and rights of women have been hotly debated, more so in the past, however. Although in the United States, everyone is theoretically equal, it has taken thousands of years, and to only some effect in some areas, more freedom for women. In the five DBQs I'm analyzing, I will compare and contrast various cultures' opinions on women in the Postclassical Period. Ibn Battuta, Byzantine legal codes, and a Jewish prayer document proclaim that women have very little capacity for intelligence and social matters, while the Koran and Yuan Cai, and even Ibn Battuta somewhat said women didn't always need to be protected and had negative capacities as well. Some say that women are smart, respectable people who can socialize freely and prosper, while others believe that women are stupid and should just stay out of the company of men in important matters.
Firstly I will discuss the (then) more popular view that women were inferior to men. Quite openly the Jewish faith proclaimed in (doc. 2) women too stupid to understand Grace before every meal, and therefore men should pray for them. Women had to try to make up to Yahweh on their own with other "stupid" women. In Document 3, The Byzantine legal code states that women should not be held as witnesses because they are not reliable and that they shouldn't even be in public with so many men. Ibn Battuta in Document 5 believes similarly. He also stated in his writing that women, as well as men, should not be in the company of so many of the opposite sex, and that such socializing wasn't right in his mind.
The less popular, but more reasonable views of Documents 1 and 4 show a more equal approach to women generally. The Koran, in Document 1, states that because women are semi equal, they have some of the rights of men, such as property rights, and more beneficial to them, control of their own sexual behavior. In Document 4, Yuan Cai wrote that women who were smart (educated) could survive and prosper without an (able) husband, that women could be equal on a scholarly plane.
I, however, believe that additional documents are necessary. Possibly a journal of a woman living in China, the Middle East, or maybe southern Europe, showing the life and treatment of women day to day. This might not be feasible, though because many women had no time or the education. A wealthy woman, might, however. Another possible document might be a completely Christian document from the Church itself.
In conclusion, the postclassical period was one of movement for women's rights in the Chinese and Koran beliefs, but also very restrictive for women in the eyes of The Jews, the Byzantines, and to a certain degree, the writings of later muslims, such as Ibn Battuta. Though the opinions of women varied gretly, no one can deny that the debates were a hotbed for ideas on women in their age and the ages to come.
Monday, February 2, 2009
Heian Era Writings: The Pillow Book (An Excerpt)
[On the ideal life after court service had been completed:]
I should like to live in a large, attractive house. My family would of course be staying with me; and in one of the wings I should have a friend, an elegant lady-in-waiting from the Palace, with whom I could converse.
Whenever we wished, we should meet to discuss recent poems and other things of interest. When my friend received a letter, we should read it together and write our answer. If someone came to pay my friend a visit, I should receive him in one of our beautifully decorated rooms, and if he was prevented from leaving by a rain-storm or something of the sort, I should warmly invite him to stay. Whenever my friend went to the Palace, I should help her with her preparations and see that she had what was needed during her stay at Court. For everything about well-born people delights me.
But I suppose this dream of mine is rather absurd. [p.245-246]
Source:http://home.infionline.net/~ddisse/shonagon.html#anchor520714
Summary/Synopsis- Simply, this woman desires a palatial or well-off court life where she could just lounge about, write poetry, and entertain guests. In terms of significance to the Heian period, this shows how common it was for people to desire a cushioned, court life full of romance andsocializing. This shows that the Heian Period was very cultured and that people (aristocrats) had the money and time to pursue such seemingly trivial pursuits.
I should like to live in a large, attractive house. My family would of course be staying with me; and in one of the wings I should have a friend, an elegant lady-in-waiting from the Palace, with whom I could converse.
Whenever we wished, we should meet to discuss recent poems and other things of interest. When my friend received a letter, we should read it together and write our answer. If someone came to pay my friend a visit, I should receive him in one of our beautifully decorated rooms, and if he was prevented from leaving by a rain-storm or something of the sort, I should warmly invite him to stay. Whenever my friend went to the Palace, I should help her with her preparations and see that she had what was needed during her stay at Court. For everything about well-born people delights me.
But I suppose this dream of mine is rather absurd. [p.245-246]
Source:http://home.infionline.net/~ddisse/shonagon.html#anchor520714
Summary/Synopsis- Simply, this woman desires a palatial or well-off court life where she could just lounge about, write poetry, and entertain guests. In terms of significance to the Heian period, this shows how common it was for people to desire a cushioned, court life full of romance andsocializing. This shows that the Heian Period was very cultured and that people (aristocrats) had the money and time to pursue such seemingly trivial pursuits.
Wednesday, January 28, 2009
DBQ
During the Post-Classical Period, religion and trade interacted frequently. Sometimes religion and trade went together, working harmoniously. Other times the two were at odds with each other. Christians and Muslims both could sometimes find issue with trade, or find it fitting with their religion. Overall, religion conflicted with trade, condemning traders for forgetting religion, being sinful, and sometimes having cheating, dishonest transactions.
Oftentimes, trade conflicted with religion, and religion conflicted with trade, each having their own consequences. In documents 4 and 5, religion took the offensive against trade, condemning it. In document 4, Pope Innocent orders that Venice not trade with the Muslims, his reason being the Crusades have started and the Muslims must not be assisted in their war efforts, evn though Christians will benefit as well. Document 5 shows dislike for commerce and traders in general, proclaiming fairs and markets as great places of evil. According to it, yearly fairs and frequent markets are places where religion was forgotten, people swore, and drinking was rampant. Ibn Khaldun (doc. 2) said himself that the qualities of merchants such as evasiveness and disputation also lead to degradation of virtue.
On the other hand, sometimes religion and the economy could tolerate each other or compromise. In documents 3 and 1, the religions of Christianity and Islam found a way to coexist without much issue with trade. However, this was not true all of the time because oftentimes religion would condemn traders if they (the traders) did actions that they would view as sinly or bad morally.
In document 1, the Hadith says that Allah permits trade, as long as the transaction goes honestly. If someone lied or cheated another out of money, Allah condemns the action. In the Christian view in the third document, Reginald of Durham says that his biography subject did nothing bad by trading and profiting well.
Coming from a completely different view, Chinese thinker Zhang Han in document 6 showed absolute hate for traders, calling them stupid, and saying that they lead decadent, and insignificant lifestyles. To him, because they are so opinionated and selfish, he thinks they are greedy and stupid. Although not from a religious standpoint, trade still was seen as evil.
Overall, the patterns most visible are Change over time and Cause and Effect. These documents cover from the 700s to the 1500s and cover several points of view. Overall, as time went on, religion seemed to find trade more and more lucrative and sinly. Because the traders were making so much money and gaining so much power, religion for the Muslims and Christians took an increasingly anti trade position.
For additional documents, the view from an actual Muslim, Christian, Chinese or Indian trader would be fitting, seeing as all of the points of view come from people more indirectly affected. Their documents could explain their behavior and business tactics, and their position on religion.
Oftentimes, trade conflicted with religion, and religion conflicted with trade, each having their own consequences. In documents 4 and 5, religion took the offensive against trade, condemning it. In document 4, Pope Innocent orders that Venice not trade with the Muslims, his reason being the Crusades have started and the Muslims must not be assisted in their war efforts, evn though Christians will benefit as well. Document 5 shows dislike for commerce and traders in general, proclaiming fairs and markets as great places of evil. According to it, yearly fairs and frequent markets are places where religion was forgotten, people swore, and drinking was rampant. Ibn Khaldun (doc. 2) said himself that the qualities of merchants such as evasiveness and disputation also lead to degradation of virtue.
On the other hand, sometimes religion and the economy could tolerate each other or compromise. In documents 3 and 1, the religions of Christianity and Islam found a way to coexist without much issue with trade. However, this was not true all of the time because oftentimes religion would condemn traders if they (the traders) did actions that they would view as sinly or bad morally.
In document 1, the Hadith says that Allah permits trade, as long as the transaction goes honestly. If someone lied or cheated another out of money, Allah condemns the action. In the Christian view in the third document, Reginald of Durham says that his biography subject did nothing bad by trading and profiting well.
Coming from a completely different view, Chinese thinker Zhang Han in document 6 showed absolute hate for traders, calling them stupid, and saying that they lead decadent, and insignificant lifestyles. To him, because they are so opinionated and selfish, he thinks they are greedy and stupid. Although not from a religious standpoint, trade still was seen as evil.
Overall, the patterns most visible are Change over time and Cause and Effect. These documents cover from the 700s to the 1500s and cover several points of view. Overall, as time went on, religion seemed to find trade more and more lucrative and sinly. Because the traders were making so much money and gaining so much power, religion for the Muslims and Christians took an increasingly anti trade position.
For additional documents, the view from an actual Muslim, Christian, Chinese or Indian trader would be fitting, seeing as all of the points of view come from people more indirectly affected. Their documents could explain their behavior and business tactics, and their position on religion.
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