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.  

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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.

The treatment of Non-muslim people in Africa

In this assignment we were asked to write three paragraphs about the treatment of Non-Muslim people in Africa and the some of the background behind it.

 

    In Africa the distance between Muslim and Non-Muslim people has begun to grow wider.  The relationship between them has begun to grow strained and violence has begun to break out. In Kaduna, Nigeria three years ago 2,000 people were killed in street protests that had to be brought under control by the army.  It is estimated that from 1999-2003 10,000 people in Nigeria were killed in fights between Muslim and Non-Muslim faiths (specifically Christianity). However these were seen as fights provoked by bias politicians who were trying to destabilize the country using cultural differences and misunderstandings.

    Because of the high population of Muslims in Nigeria there have been integrations of the Islamic civil code. All though there are already aspects of this code integrated into the Nigerian law they just integrated a set of harsh Sharia punishments. These punishments include, being stoned to death, amputation of limbs, and floggings. However Non- Muslims do not have to participate in these punishments. Though they do feel that these these additions to the law lead to a increase in Islamization and a decrease in the tolerance of Non-Muslim beliefs. They find it unacceptable that Sharia Law should make converting to Christianity punishable to death.

      There however has not always been such conflict between Muslim and Non-Muslim faiths. Early in its beginning Islam was often very tolerant of other faiths, and it was off the ideas of Christianity and Judaism that Islam was built. But when Islam began to spread it's battle for religious territory with Christianity might have turned the two against each for competitive reasons. Islam began to spread in Northern Africa through conquest and trade in the Post Classical Period. This Area was originally controlled by the Roman Empire, making it's religious beliefs Christian.  Islam then spread through trade to the rest of Africa, but it could not however hard it tried make Christian Ethiopia convert to the Islamic religion. Which probably caused a little angry spot to form in the Muslims heart. Despite the lineage relationship between the two religions they still remain major competitors with major conflicts.

helpful sites?
http://news.bbc.co.uk/1/hi/world/africa/3155279.stm  

 http://news.bbc.co.uk/1/hi/world/africa/3155279.stm

http://allafrica.com/religion/

http://www.iqra.net/Dua/prayer.php

DBQ on the relationship between Trade and Religion in the post classical world

Religion and trade connect and unite the world in ways that we can not live with out and in ways we can not imagine. Sometimes they conflict and sometimes they don't. It all depends on who you are, where you are, and what time it is. Trade and religion were often found to conflict during the post classical period, however in some areas they harmonized and existed side by side. To make this a well rounded post classical consensus it would be nice to have articles from all over the world. Which is why it would be nice to have an article on India or Polynesia, because they would bring something new and diverse to the table, and trade and religion played large parts in their histories.

In many regions of the post classical world religion and trade were often found to conflict. Some regions believed that by trading with those who were culturally different and those who had different religious beliefs, they were helping the enemy (Doc #4). They viewed the other religions as inferior but often felt the threat of conversion and conquest, making them defensive. Trading with the enemy was seen as giving the enemy weapons and weapon material, therefore aiding them in the growth of their religion, and adding pressure to the other. Their were also regions that viewed market places as sinful and were completely against trading (Doc # 5). They felt that market places were held where they did not belong and that they too often caused men to miss church. A market place was viewed as a place where lies and deceit were made to gain profit, and place where quarrels and fights often broke out because of it. Which, therefore gave it's popularity a turn for the worse.

There were also regions of the post classical world where trade was found to conflict with religion (Doc#2). They felt that the manors of of the tradesmen were inferior to those of rulers. To buy, sell and seek profit they often used evasiveness and disputation. This lead to a decrease and weakening in moral virtue. They understood that trading was a means of livelihood, but felt that the methods were tricks aimed at profit.

However there also were many regions in the post classical world where religion and trade were not found to conflict. In some it was felt that there was no harm in seeking the bounty of the lord (Doc #1 ). Therefore a transaction where both parties spoke the truth and described the defects and qualities would be blessed. A transaction that involved deceitfulness would lose it's blessing, seeing that it was against the way of the lord. It was also felt that the buyer and the seller had the right to keep or return goods they had received through the trading system.

 

Throughout the post classical world there were also regions of religion that embraced trade (Doc.#3 ) These regions believed that trade was some thing you learned over time. They felt that it was to be built up, meaning that you would start small and work your way up to the big stuff by associating yourself with other merchants and learning from each other. It was believed that trading involved wisdom, and that traders were neither puffed up by good testimony or driven down by the reproach of poverty, and that they were respectful and charitable.
 

It was not only religion that found it self facing off against trade, but philosophical thinking (Confucianism) as well. It was this region in the post classical world that felt that traders were selfish and greedy (Doc #6). There, merchants wore rich elegant clothing and ate fancy food. Their horses were decked out and people attracted to their wealth would often ask to serve them. It was also there that the merchants would boast of their wisdom and ability. They believed that they knew all of the possible transformations in the universe and therefore could calculate all of the changes in the human world, and that the path of the prices was completely under their control. Also that they would not make one mistake out if a hundred of every one of their equations. Their wisdom and ability were insignificant and all they really were was a pile of silk and sushi.

It can be concluded from the documents provided that in the post classical world trade and religion were generally found to conflict. This can be determined by the 4:2 ratio (4 trade and religion conflict, 2 trade and religion do not conflict) found in the data. Trade was generally disliked because it involved deceit and other sinful and morally demeaning objectives. The merchants were generally overconfident and selfish and puffed-up and were known for their slippery tongues.n This resulted in a pro and con relationship because trade was necessary for countrys to survive, but it was often against religious beliefs. It is predictable that an Islamic article for the eighth century would support trade (Doc # 1), simply because of the fact the Muhammad, the founder, was a merchant. And the time suggests that Islam has not yet completely diffused and subjugated itself to the traditional culture of a particular area. It is also predictable that a Chinese article in the sixteenth century would suggest that merchants are not so wise, because merchants and traders never really held a place in the Chinese social structure, and the rulers looked down upon them.

Religion is what held countries together and trade is what connected them, however they did not always unite under the same banner. I believe that it would be helpful to have an article from India or Polynesia. This is simply because of the fact that I believe that different areas of the world will offer more diversities and opinions. I feel that by adding areas that are more diverse and by covering all major parts of the post classical world, it will help to better round the study of the interactions between trade and religion during the post classical period.


Doc #1- From the Hadith (Islamic legal code)8th century C.E.
Doc #2-A Muslim View of the Characheristics of Traders: Ibn Khaldun 1300's C.E.
Doc#3-Depiction of Saint Godric, a British merchant by his Christian biographer, Reginald of Durham 1100's C.E.
Doc#4-Pope Innocent III: License to Venice to trade with the Saracens 1198 C.E.
Doc # 5-Humbert de Romans: An Account of Medieval European fairs and markets 1250 C.E.
Doc # 6- China: Zang Han's Essay on Merchants 1500's C.E.