Brynn Cardozo DBQ 11/3

Before the 19th century education was a right reserved for those of the upper class.  When the opportunities for education were expanded to others the rich demanded that the leaders decisions were proven justified. The justification of these leaders decisions can be found by looking at the societies and  intellect of the societies of these leaders. Justification  of the expansion of educational opportunity through society was pushed by the education helping society, and beliefs, and justification of  the expansion of educational opportunity through intellect was pushed by the intellectual capacity to learn, bettering society and want for better education.To aid the study of the topic of justification of expansion of educational opportunity in Europe, the United States and Japan, it would be helpful to have and article form Eastern Europe. The culture and society of Eastern Europe is hugely different  from that of Western Europe ( the location of the only European based article). Having an article from both of the main cultural areas of Europe would help one to further assess the justification of the expansion of educational opportunity in the whole of Europe.

One can see the multiple ways in which the leaders of Europe, the United States, and  Japan justified the expansion of educational opportunity by looking at the thoughts of the populace in these particular societies. The thoughts  of people in Europe had begun to drift out of the regular realm (document 1¹ ), women were being seen in a different light. The men in these societies were able to look past  their vision of only the wife in the woman, the future wife in the young girl. Here they saw the potential and the gifts that some of these women had been given. They saw the ability of these women to support themselves and then found it important  that education should be given to young girls so that when they grew up and perchance chose to support themselves they would have the life skills and qualities to do so happily. If the society wants the expansion of educational opportunity, is it not justified to carry out their wishes. In the United States (document 2² ) one can find once again a different social view, this time from a reform leader. This person felt that in order to follow the laws, you must first understand them. What they're about, where they came from, and why they're in place. To understand this concept one must sit back and think, what is the point of following a law if you don't understand it? Is it worth anything to you if you don't understand it? Why would you follow something that didn't mean anything too you? It is these very questions whose answers justify the expansion of educational opportunity. Document 4³  shows that in Japan the expansion of educational opportunities was justified by the a simple fact of their belief. They believed that through education their citizens could morally better themselves, and that this moral improvement gave the utmost honor to their empire. 

One may also find justification for the expansion of educational opportunities by looking at the intellect of the societies. In Europe (document 1) Women were not only seen to have the intellectual capacity for knowledge, and it was said that they would be more useful if they were educated. Why not educate them?  In the United States  it was thought that to be educated you had to have rationality. To achieve rationality you often have to have knowledge about the way the things around you work, or education. If education gives citizens the intellectual power to be rational, and that further helps them to become educated. If the want for a rational community can come through education, then it is fair to say that the expansion of educational opportunity is justified. In the United States it was also said that women had the desire for knowledge and education and that nothing could stop them ( document 3 ), if that was so it would be pointless for the government to deny them the right to education, thus expanded the educational opportunity. In Japan they had different justification ( document 5 ). A certain educational reformist felt that their education system was lacking in studies of the number ( math), material culture ( literature) and independence of spiritual culture, and that the west's education systems were better. It is possible that they agreed with him and saw the west expanding their educational opportunities and decided to do the same, in hope that their education system would become like that of the west. It is also possible that the leaders of Japan felt as if by the expansion of educational opportunity  their education would become less lacking, more whole, excepting, and better rounded. 

As one examines the proof of justification of the expansion of educational opportunity in Europe, the United States, and Japan, they will discover that there is a pattern.  Justification  of the expansion of educational opportunity through society was pushed by the education helping society, and beliefs, and justification of  the expansion of educational opportunity through intellect was pushed by the intellectual capacity to learn, bettering society and want for better education. It is predictable that in document 4 Japan would praise education. The Japanese  and other eastern Asia countries ( particularly china) have always valued education, so it would be odd for them not to praise it. It is also predictable that a woman would talk about a women's desire to learn, and how such a desire was unstoppable. For not only would she know, but would probably be slightly bias, leaning towards the side or solution that favored women. To aid the study of the topic of justification of expansion of educational opportunity in Europe, the United States and Japan, it would be helpful to have and article form Eastern Europe. The culture and society of Eastern Europe is hugely different  from that of Western Europe ( the location of the only European based article). Having an article from both of the main cultural areas of Europe would help one to further assess the justification of the expansion of educational opportunity in the whole of Europe.

        

notes

¹ France: Writings of Albertine Necker de Saussure, 1838

² Reform leader Horace Mann- The Goals of Education, 1840



³ Japan:Imperial rescript on education, 1890

DBQ Brynn Cardozo 10/5

Many people in the past and present have often wondered what motives of the Europeans had for travel and in the New World and what consequences contact with them had upon the indigenous peoples of the Americas. The motivation for the Europeans was to spread their religion and get rich, when visiting these societies they found that many of them were what they would have considered weak and this may have provided extra motive for the in-habitation and conquering.  The contact of the Europeans with indigenous America resulted in the consiquence of Europeans going to the indigenous societys and introducing new goods, and the conversion to christainity of many indigenous people. In this study it would be beneficial to have a document from a third party such as a rival or neighbor of a native tribe being "visited" by the Europeans, this would not only bring not only a new perspective but would show a perspective from a society that was not directly involved within the exchange between the particular indigenous American society and the Europeans.

In a letter from Amerigo Vespucci in 1497 ( document one) we find that the Europeans first impression of the indigenous peoples of America was their religion. He observed that they must be worse that pagans for they had no house of prayer and offered no sacrifice. It could be argued that if these people have no religion, and practice no type of faith then perhaps the have no soul. This encounter could have provided motivation for the Europeans for if these indigenous people possessed no soul then they were no more than animals and if they were animals then why would it be wrong for them to take the gems that these "people" do not value, and kill and enslave them, do you not kill cattle and "enslave" horses. In a different letter from Cortes to the Spanish government in 1520 (document 3) Cortes stated that when then chiefs of native peoples of the islands begged for new laws to live under when they were told they could no longer live under the pagan faith. They of course were converted to Christianity and taught how to be good, thus another form of Christianity evolved. It can therefore be concluded that the consequence of European contact in this area is the conversion to Christianity of the native people. Similar to the native people in the area of Document one, those in the Document three, a report from Samuel de Champlain, also had no religion. These people were considered savages by their French visitors and were clearly ill thought of. The way that the indigenous peoples of this area were described makes one perceive that no thought would be put forth before destroying these people.

 Religion was not the only thing that may have been motive or been of consequence of European interaction, society was also a factor. A Doctor on Columbus' second voyage published his account of the Caribe Islands(Document 2), describing the natives a bestial. He was completely disgusted by their cannibalism and their enslavement of women for sexual purposes. This great and utter disgust of the indigenous society of this area could have easily been motivation conqueristic feelings. However other societies were perceived in different ways. The indigenous society that Hernando Cortes encountered in Mexico was open and gracious, they excepted what the Europeans gave them and were impressed by the complexity and craftsmanship of their goods. The impact of these goods and their owners could easily be described as a consequence of European encounter. Other societies seemed to float in the balance, as Samuel de Champlain discovered in 1632 ( document 4). The society that he discovered was prone to thieving and must be watched with a wary eye, but was willing to barter and trade. They had no perceivable government, and wore very little clothing, and their wisdom was questioned because they bartered away their bows and arrows for buttons and pins. Their could have been some motive imposed upon the Europeans by the discovery of this society, because it could not be that hard to control a society that was willing to barter away their weapons for buttons.  Aztec reactions to European encounter (document 5) showed the prolific consequences that European contact had upon the Aztec. When the first news off the Europeans and their descriptions came to the Aztec leader his people described him as conquered by despair. Then their country became riddled with disease that gave them sores all over and eventually killed them. Anyone who survived this great  disease and the great despair would have found them self broken and unwilling to fight against the Spaniards any longer. Spain's success over the indigenous Aztecs may have given Europe motive to continue it's conquering. 

 

The documents that are given show us that both religion and society played a part in the motives of the Europeans and the consequences of their contact with the indigenous peoples of America. It is predictable that in document 4 the author  would think that  the indigenous people of the area were so low and thieving  and unknowledgable. This is because for one the author was European and was speaking from a Euro-centric perspective, it is also because this society and it's history and culture may not have been well know and therefore became harder to understand. As it is often with human beings, things that are not understood are often undermined and thought primitively of. It is also predictable that the Aztec Chieftain/Emperor  ( document 5) would have the reaction that he did to the coming of the Europeans. This is because for the Aztec this was the year that their world was predicted to end, the sight of these strange new creatures who road "deer" as tall as the roof of a house, must have been like a sign that said that the end was near. In this study of the motives of Europeans and the consequences of their contact with the indigenous people of America it would be helpful to have an article from a document from a third party such as a rival or neighbor of a native tribe being "visited" by the Europeans. This would not only bring not only a new perspective but would show a perspective from a society that was not directly involved within the exchange between the particular indigenous American society and the Europeans.

Document 1: Amerigo Vespucci, 1497

Document 2: European doctor on Columbus' second voyage, 1500

Document 3: Hernando Cortes, 1520

Document 4: Champlain, 1632

Document 5: Aztec Reactions to European Encounter, 16th century.

DBQ Brynn Cardozo 8/12

        The Issue of Western contact and impact in Japan has been a long discussed issue. Many wonder how much impact the West has had upon Japan, or what it would be if  Japanese contact with the West had not impacted it's culture, politics and society. Contact with the West both had moderate to great impact and little to no impact on Japanese Politics and Society. In this study it would be helpful to have an article from the World War One era. This is because not only would one think that it would have great impact on the results of this study, but it was a time in the late 19th and early 20th when Japanese contact with the West reached a climax.

        It can be found that in the late 19th and early 20th centuries that the West had a moderate to great impact on Japanese politics. For example in 1889 excerpts were taken from the Japanese Constitution ( Document #3¹). Many of the rights that were listed in this excerpt can be found or are similar to those found in the American Constitution. Rights such as freedom of speech, public meetings, and associations withen the limits of the law,  House of Representatives  elected by the people, Judges appointed from among those who possess proper qualifications,  that no judge will be deprived form their position unless by criminal sentence or disciplinary punishment, and that the rules for disciplinary punishment will be determined by law. A right that is given to their leader also is very similar to America, this right states that the leader has supreme control of the Army and Navy. Showing that the West has had a huge impact on a major governing tool in Japan. In 1909 a letter from President Theodore Roosevelt (Document #1²) to incoming Secretary of State Knox, this letter explained the current Political situation in Japan and how the the Japanese were a little touchy beause the English and the Americans wouldn't admit to association in their alliance. And that the Japanese laborers seek an outlet and if given the chance would flock to America, Canada and Australia to live. Obviously  If all of the Japanese Laborers (small farmers, petty traders, and those sorts) wanted to flock to the West, not only because of it's great political power, but because of the chance at equal treatment, and a proper living, the West must of had a strong political influence in their country. A photograph of Emperor Meiji  ( Document #8³)also shows great western influence. In this Photograph the Emperor is wearing military dress and is angled slightly away from the camera. He has adopted a pose that is often seen in the pictures of American or Western leaders of that time. This Photograph shows that the West not only had a impact on the Ruling style of the Japanese Empire but on the way that these political leaders presented them selves.

        It can also be Found in the late 19th and early 20th centuries that the west had little or no political impact. In 1904 in an Imperial Proclamation of War ( Document # 5⁴) Japan claimed war on Russia because it still occupied Manchuria and Japan felt that it would render it impossible to maintain the integrity of Korea if Russia continued to occupy that area. Their is no proof of western impact in this Proclamation of War, other than the fact that the article stated that We declare war on Russia, possibily meaning that the whole country declared war on Russia, or the Governing Party declared war on Russia. However it could also mean that the Emperor of Japan had a double personality, or that both he and "God" declared war on heaven. In Document #9⁵ a report from a Lieutenant describing an attack on Port Arthur in 1905, thier is also little Western influence. His description show the typical Japanese fighting spirt and feriocity, the only thing that can be linked to the west is that they somewhat ambushed the opposing side with bombs. In Document # 11 ⁶a treaty is signed between Japan and Russia, concerning Korea. This document also shows very little Western influence but the terms on which they agree are up to western standards. These are terms such as that the Russian Citizens in Korea will be treated the same as subjects and citizens of the most favored nation, and that the two contracting parties will abstain military measure which may threaten the security of Russian or Korean Territory  on the Russian-Korean Frontier. 

        Not only did the west impact the politics of Japan in the late 19th and early 20th centuries but it impacted society as well. A Picture of the Mie Prefectural Normal School built in 1888 can prove this ( Document # 2⁷) this school is a combination of western and Japanese Architecture. The bottom arches show oriental influence, but the rest of the structure is very square and Western. If the Architecture of a school house is influenced by the West than the West has and impact on that area. Another Example of the West's impact can be found in document #6⁸, this document is about the education of a Japanese boy, in the late 19th century. The rungs of the education ladder are very similar to that of Western Education as is the six hour day. Even though the material is different many of the objects and learning steps are the same. The Western Influence on education would have impact on society because, well to put it simply everyone must be educated somehow. When you are educated by a western influenced school system, you become influenced by the west. Thus many individuals influenced by the west create a society influenced by the west, therefore the west impacts society. Another example that shows Western influence/impact (for influence always results in impact) in society is a Print designed by a Japanese artist to update a Calendar Series in 1904,1905 (document #7⁹). This Print depicts a Japanese lady  beside what seems to be a photograph or picture of what seems to be the Industrial West. Clearly if the Industrial West appears in a print for a Japanese Calendar the West must have had some influence or impact on the society of Japan. In Document # 10¹⁰ Kume Kunitake tells about his visit to America and Europe. In his description of his trip he tells us that great profit can come to the society of Japan through trade with California, Thus not only impacting the economy, but the society as it may change the context of it's nature. In Document # 12¹¹, a wood block print called Picture of Western Traders at Yokohama Transporting Merchandise from 1861, a huge American trading ship is arriving at a port or bay of some sort. It can be said that trade with the west would change Japanese Society because there would be more Western influence in their culture, Western items would be more openly available and accessible to them, and they would be involved within the Western movement.

    However as Document # 4¹² shows us, the West did not always impact the Japanese. Document #4  is a picture of what seems to be a traditional Japanese House. The Architecture that is displayed is of sweeping curves and tall curved peaks. Culture and society always influence architecture. As this architecture is influenced by a Oriental theme, not a Western theme, it is fair to conclude that society in this area of Japanese culture had yet to be strongly influenced by the West.

        It can be concluded from the documents provided that in the late 19th and early 20th centuries contact with the West both did and did not influence/impact the Politics and Society of Japan. However their were more documents that supported Western impact than those that denied it. Therefore it is safe and understandable to proclaim that in the late 19th and early 20th centuries the West had a considerable impact on the Politics and Society of Japan.

        It is predictable that there would be a Western influence on the education of the Japanese (doc# 6). This is because, in the late 19th and early 20th centuries the west was the place to be if you wanted to succeed. In the west people received good education, and were presented with allot of opportunities for success. The Japanese by modeling their education some what after the western one could have been trying to duplicate the western success rates. This not only would have, in time, created a better educated Japanese Population, but would have opened up new opportunities for their citizens, with out them having to go out of the country. It is also predictable that the Japanese would have modeled their government after a Western one because of the fact that Western governments have been so successful in the governing and happieness  of their citizens. The rights that are listed in this excerpt of the Japanese Constitution are very important to many of the Western Civilizations. Rights such as Freedom of speech, public meetings and association within the law, the right to elect the house of Representatives, and  the right that the rules for disciplinary punishment will be determined by law.

        In this study of how contact with the west impacted Japan it would be helpful to have a document or two from the time of the First World War.  At that time it is safe to say that the world was changing and that Japan was in increasing contact with Western culture. One can imagine that this would change the general data, and have a profound impact on the result of the study and what the reader or analyst would take away from the findings.

notes

¹ Excerpts from The Constitution of the Empire of Japan 1889
http://history.hanover.edu/texts/1889con.html

² Letter Written from Theodore Roosevelt to incoming Secretary of State Knox

http://mtholyoke.edu/acad/intrel/trjapan.htm

³ Photograph of Emperor Meiji
No Date

http://www2.sjsu.edu/faculty/watkins/meiji.htm

⁴ Imperial Proclamation of War, February 10, 1904

http://www.russojapanesewar.com/imp-proc-04.html

⁵ Lt. Tadayshi Sakurai describing the Attack upon Port Arthur, 
1905

http://fordham.edu/halsall/mod/1905portarthur.html

⁶ "The Treaty of Portsmouth"
1905

http://russojapanesewar.com/top.html

⁷ Photograph of Mie Prefectural Normal School buit in 1888
1888

http://www.meijimura.com/english/index-e.html

⁸ Francis Ottiwell Adams, Secretary of the American Legation at Yedo, c. 1860

http://www.fordham.edu/halsall/mod/ottwell-japanschools.htm

⁹ A Japanese artist designed this print to update a calendar series,
c.1904,1905

http://www.nyu.edu/pages/greyart/exhibits/shiseido//meiji10.htm

¹⁰ Kume Kunitake: Records of My Visits to America and Europe.1871-1873

http://fordham.edu/halsall/mod/1873kume.html

¹¹ Hashimoto Sadahide: Picture of Western Traders as Yokohama Transporting Merchandise1861.
color wood block print

http;//www.loc.gov/exhibits/ukiyo-e/images/8538s.jpg

¹² A Picture of the Johnson Family Home
1890/ early 20th century


http://www/cmp.ucr.edu/exhibitions/asia/japan/johnson_albums/johnson_family.html

Wordle - Joan of Archs letter to the King of England

Compare and Contrast Essay on Feudal Japan and Feudal Europe

           The feudal societies of Europe and Japan are geographically separated by a great distance, however they both developed the system of feudalism. Suggesting at length that the development of feudalism, when triggered by key components, is human nature. The social systems in both Feudal Japan and Feudal Europe were militaristic hierarchies, however there were some differences in the ideals of their composition. The Economic systems of Feudal Japan and Feudal Europe were both based on agricultural systems, however the structures of these systems were some times composed of different elements. The composition of the feudal systems in Japan and Europe, is affecting the world today. Because the merchant class in Feudal Japan was so low on the social scale it led to a deprivation on their part. As trade in Europe and Mainland Asia flourished the European states gained power and money, leaving Japan in the dust. It took many years for Japan to catch up with Europe, as Europe of then housed the strong powers of the world.

        

The social systems of both Feudal Japan and Feudal Europe were regionalized, militaristic hierarchies. In these social systems the higher officials offered land, money, or protection in turn for the land holders loyalty, militaristic power, or a portion of their produce. The peasants or vassals would give their knight/samurai  or lord their loyalty and a portion of their crop in return for protection and a small piece of land. The knights in turn would receive their land from their lord in return for loyalty. This quid pro quo process also proceeded through the higher rankings of, lords/daimyos, and the emperors/kings/shoguns. Both of these society's had 'warrior' codes that depicted the way that they acted in public and among women. These "warrior" codes ( The Code of Chivalry, and the Code of Bushido) asked the knights and higher officials of these social systems to have carefully controlled polite behavior. Each small fiefdom was a part of a bigger fiefdom that was generally part of a larger fiefdom that gave it's loyalty to the king. Therefore each little fiefdom was like a little regional kingdom under a larger kingdoms control. Life in the lower halves of these fiefdoms was not always easy. The serfs, vassals, and peasants who worked here had to produce food not only for themselves, but for their lord too. Women in the lower classes had more important positions in the families because their work was needed to keep the household running, women's work in the upper classes was often not needed and this led to a decline in their position.

However these Feudal societies both expressed some major differences. One of these was in the education of women. Women in feudal Europe were looked down upon, they were often seen as possessions and were married to strangers so that their kingdom, fiefdom, or family, could have ties with another. Noble women in Japan were well educated in literature and the arts. This gave them more cultural equality and greater influence. Another difference between these two societies was the position of merchants. In Europe merchants flourished. They experienced freedoms that the serfs and vassals could not and often found themselves wealthy. Because of the formation of the artisan guilds, prices were often fair allowing trade to grow rapidly. In Japan merchants were lower than even the serfs. They were thought of as lying cheats and generally received very little business. In Europe the Hierarchical system was very complex, most major positions were divided into smaller hierarchies. For example their were many different levels of lordship, their were the barons, the middle lords, and the higher lords. Their level of lordship generally depended on the amount of land, power, and money they had. There were also different levels of knight hood, the squires, the pages, and the knights. Europe even had a hierarchical system in their church, the pope being the leader of the church, with the the bishops, priests, and preachers falling in step behind him. Japan had a very simple Hierarchical system, with every thing basically appearing the way that it truly was, the peasants answering to the samurai, the samurai answering to the daimyos, and the daimyos answering to the shogun.

        

The economic systems of both feudal Japan and Feudal Europe were both agriculturally based. This was because of the when Lords received their land and wished to make it a fiefdom they often cultivated it. This way they could earn money off of their serfs produce and have to work very little, which was of course ideal. They could also increase their power by breaking off some of their land and giving it to lesser lords, even though they had less land to make money off of, they had the lesser lords loyalty and power under their control. Because this system was often very regionalized, the crop production in a region had much to do with the economic welfare of that region. Regions that had healthy and plentiful produce often were well off economically, whereas regions who had poor unhealthy produce often were not so well off. The condition and amount of the crop produced also had a large affect on the life of the serfs and vassals. If the crop was plentiful, they would give the requested amount to their lord and then keep the rest for themselves. This allowed them to eat more, to sell what they didn't need and make some money, which would possibly allow them to advance the technology of their tools. The serfs and vassals who didn't have a good crop production, often suffered from hunger, had very little possessions, and had to work extra hard to keep their lords happy.

        

However the economic systems of both Feudal Japan and Feudal Europe had some large differences. One of these was in their agricultural technology. Until the ninth century most of the plows  in Feudal Europe were copied from Mediterranean models, this meant that they were light, and not  made for the heavier soils of Western Europe. The vassals and serfs of feudal Europe also used a system of field rotation called the Three-field system. In this system they would leave a third of their field uncultivated so that it could regain fertility. Where as in Japan they had proper plows and often did not have to worry about the fertility of their soil. A large influencing factor in the economies of Feudal Japan and Feudal Europe was the placement of their merchant class. In Europe the merchants made a middle class, they had more freedoms than the serfs and vassals, and earned their respect among the people with which they traded. Because the merchant class was supported it caused a flourishing of trade which gave a boost to the feudalistic European economy. In Japan merchants were the lowest position in the hierarchical system. They were heavily looked down upon, and thought of as lying and deceitful.

       

The social and economic systems of Feudal Japan and Feudal Europe were both composed by very similar ideas, however in some instances the elements of these systems were contrasting. Both Feudal Japan and Feudal Europe had social systems that were composed of regionalized militaristic hierarchies, even though the major composition of these social systems were different. These differences included the position of merchants and the complexity of their social hierarchy. Both of the economic systems of Feudal Japan and Feudal Europe were agriculturally based, but the agricultural technology and the position of merchants in these societies changed their economic position. It therefore can be concluded that even though Feudal Europe and Feudal Japan had distinct differences in some elements of their economic and social systems, they were both composed of and based on very similar ideals.

DBQ on the treatment of women in the postclassical Era

         The treatment of women in post classical period  often influenced the development and achievements of civilizations. There would be no The Tale of Genji if women in Japan were not educated and encouraged to write. Some religions and societies educated and valued women and their importance, while other religions and societies looked down upon women and deemed them unimportant and too dumb to educate. To better round this post classical consensus it would be of value to have an article from all areas of the world, in particular it would be nice to have an article from Hindu India or Russia. This is simply because of the fact that it would bring cultural flavor, a polytheistic religion, and possibly some smaller civilizations that are less developed into the study.

          In some regions of the post classical world religion was seen to have a positive outlook on the treatment of women. (Doc #1¹) It has been found  that in these regions women were given some property rights and had a right to have a share in what they earned. Whether it was the money they earned from their produce, or the money they earned form selling the fine clothes and rugs that they would weave. It was also in these regions that men were encouraged to talk persuasively to their wives instead of beating them. Women were given a right to their body, and  were given a voice in the doing of their "wifely duties". 

          There were also regions in post classical world where religion was seen to have a negative outlook on the treatment and views of women. It was in these regions where women were considered unknowledgeable and sometimes considered lower than an ignoramus (Doc #2²). It was said that when an ignoramus had his grace said by a scholar his obligation would be fulfilled. This is because an ignoramus understands Hebrew and what is said in grace but just does not know how to say grace himself. But this does not apply to women at all, because of the fact that women did not understand Hebrew or what was said in grace. So even when a scholar gave his blessing for them their obligation was not fulfilled. This often held women in a position lower than an ignoramus.

          In other regions of the post classical world society was seen to have a positive outlook on the treatment and view of women. In some of these societies women with out husbands, with degenerate husbands, or women with stupid husbands were still able to keep their household running ( Doc #4³). These women were able to handle their families finances, calculate the outlays of receipts of money and grain, without being cheated by anyone or becoming bankrupt. They were also able to raise and educate their sons, keep the affection of their relatives, manage the family business, and even prosper. These women were themselves educated in literature and arithmetic, which in turn allowed them to accomplish these feats. In other regions such a Mali, women were allowed to have male companions outside the prohibited degrees (Doc #5⁴). They were not required to veil themselves in spite  of  their perseverance in the prayers. Serving women, slave women and little daughters were allowed to walk about and serve naked because of the great heat.

         However these liberties and educational traits were looked down upon by other societies. In these societies women who appeared frequently before the eyes of men were considered dishonorable ( Doc #3⁵). Those women who wished to remain modest and virtuous were highly discouraged form appearing in public often. It was not understood why women were allowed to act as witness, because it was a privilege that resulted in frequently being involved with large crowds of men. It was thought that their taking part in public affairs gave them the habit of speaking more freely than they should. These societies found it insulting for a woman to be authorized to do something that was especially within the provence of the male gender.

         It can be concluded  from the documents given that religion and society in the post classical period were found to have a positive outlook on the treatment of women in the post classical period. However the margin between the positive and negative outlook was not that great, the positive having three articles the negative having two. Women were generally seen to be clever and true and were generally allowed some control over their possessions and their bodies. They proved over time that they could indeed take care of them selves, and that when taught and given freedoms were very knowledgeable and trustworthy. It can be predicted that an article from the Byzantine Empire in 900 C.E. (Doc#3)  would show that society had a negative outlook on the treatment of women in the post classical period. This is because women in that region were thought of as possessions, and their feelings were not always considered. They had little or no power and were valued very little. They were not seen as productive and were expected to remain quiet and reserved. It can also be expected that an article about the observation of a Mali community (Doc #5) would have a positive outlook on treatment of women. When this area had been a hunter gather society, women had been important to the tribes survival and were considered equal to men. As the regions agricultural societies developed and Islam was introduced, the social position of women declined but still remained strong enough to give them rights and privileges. 

          The treatment of women plays a crucial part in the development of civilizations and their identity. I believe that it would be helpful to have an article from Hindu India or Russia. This is because all of the articles deal with monotheistic religions and highly developed civilizations. Hindu India would not only bring a polytheistic view but diversity and cultural flavor. Russia would bring a civilization that wasn't highly developed and that had different cultural aspects.  By adding polytheistic religions, cultural differentials, and a civilization that was not highly developed, it would help to better round this study and give more insight into the treatment of women during post classical period.  

---

1. Koran
   600 C.E.
2. Jewish Commentary
   1200 C.E.
3. Yuan Cai's Book of Advice for Family Heads in China
   1140-1195 C.E.
4. Ibn Battua in Mali
   1352 C.E.
5. Legal Code from the Byzantine Empire
   900 C.E.

Japanese Primary Document from 700-1400 C.E.

The Tale of Genji

The Tale of Genji is about the son of an emperor named Genji. Genji lacks the backing in court so the emperor makes him a commonerand assigns him to the non-royal Genji clan. Then the emperor makes Lady Kokiden's eldest son the crown prince. Genji becomes handsome and gifed and was admired by all except for Lady Kokiden and her family who feared him. He has many amorous exploits with the ladies of the area and eventually marries Aoi who gives birth to  his son. His father then dies and is succeeded by Lady Kokidens son. Genji is involved in a scandal so he is forced to leave the capital and live in Suma where he meets the Akashi Lady. He then returns to the capital and the emperor abdicates in favor of Fujitusbo's son who Genij is secretly the father too. Genji's court position is restored and the Akashi Lady has a baby girl. Genji then settles down with several ladies at his Rokujo Mansion and concerns himself with the advancements of his sons and grandsons in the court. Genji is persuaded to marry the Third Princess, she has a son and becomes a Buddhist nun. Then the story shifts to the area of Uji and the adventures of Genji's "son" and grandson who are friends and rivals in love. The complex plot changes to focus on the daughters of Genji's half brother, The Eighth Prince, and the Ukifune.

   

The Tale of Genji was the first novel ever be written. It is considered to be the single greatest work of Japanese literature. As an 11th century romance novel it gave a window into court life. And showed how court life was filled with poetry and made social and psychological observations. It also showed that women were educated in literature and were in fact encouraged to write.

Chinese Poetry and Painting

Poem:

Question and Answer on the Mountain

Li Bai

You ask for what reason I stay on the green mountain,

I smile, but do not answer, my heart is at leisure.

Peach blossom is carried far off by flowing water,

Apart, I have heaven and earth in the human world.

This poem shows the importance of nature to the Chinese. Nature was where they often found peace and shelter. It would calm and sooth them and bring them peace. Here they could clear their thoughts and escape into a different world. The mountains were magic and gave them a feeling of mystery and wonder. Under the lush green branches of the trees and in the bamboo forests of the green mountain it was probable that Li Bai found peace, solace, and inspiration. The Chinese valued nature not only because it was mystical and awe inspiring. Hear is where they experienced heaven and nirvana but still were grounded and tied to the earth. In other words having heaven and earth in the human world.

Painting:

By Wang Shen

This painting shows the a beautiful mountain waterfall swathed in
clouds and ribbons of fog. Suggesting that this mountain is a higher
place. Isolated from the troubles of the outside world. A special haven
that is treasured. The empty space around it suggests that it is like
an island, or an oasis surrounded by dry hot stressful desert sand. This
painting symbolizes that nature, particular mountainous regions

served as and oasis to the Chinese and their lifestyle.

Connection:

In both of these articles of Chinese art nature was found to provide peace and comfort in the natives lives. It soothed them and gave them an Oasis to where they could escape from their daily lives. It inspired their art and their lives. When they surrounded themselves with nature they often let their soles to fly free in bliss. This made them feel as if they could experience heaven or nirvana while remaining attached and grounded to the earth.