CHAPTER 6 FORM A
States and Stateless Societies of Africa and the Americas
1.Axum is located in modern:
a) Mali
b) Ghana
c) Egypt
d) Ethiopia
2. The Bantu Migration (if it happened!) was responsible for spreading all of the following except:
a) iron metallurgy
b) use of camels
c) agriculture
d) the Bantu language
3. Jenne-jeno is located in modern
a) Mali
b) Ghana
c) Egypt
d) Ethiopia
4. The primary foundation of society in classical-era West Africa could most accurately be described as:
a) a strongly centralized government
b) kin-based networks
c) polytheistic shamanism
d) the Trans-Saharan trade
5. The status of women in classical-era Africa could best be characterized as
a) similar to the status of women in classical-era China and Greece
b)similar to the status of women in Ancient Egypt
c) similar to the status of women in India
d) similar to the status of women in neolithic societies
6. The Niger River would give rise to
a) Ghana, Mali, and the Songhai
b) Nubia, Kush, Meroe
c) Bantu and Great Zimbabwe
d) Kush, Meroe, and Axum
7. Mayan political structures could best be characterized as
a) centralized, like classical Rome or China
b) alternating between centralization and decentralization, like classical India
c) most commonly decentralized, like Greece
d) a theater state, like Gupta India
8. Mayan society experienced a collapse around 900 CE most probably as a result of
a) invasion by the Aztecs
b)ecological collapse
c) depopulation triggered by tropical disease
d) civil war within the imperial household
9. Teotihuacan was
a) imperialistic, engaged extensively in trade, and very influential upon subsequent Meso-American civilizations
b) a large proto-city on the Mississippi rivers near the border of modern day Illinois and Missouri
c) the most powerful of Maya city-states, and possibly also the original site of Olmec civilization
d) at its peak, a ceremonial site for a surrounding community of farmers, but probably not an actual city with a large permanent population
10. The Chavin could best be described as
a) various groups of people who were culturally and religiously very diverse, but unified by a powerful centralized government
b) a group of people whose society reached its peak at about the same time as classical Mayan civilization reached its peak
c) a group of people unified by culture, trade, and religion
d) the predecessor of the Olmecs
11. The largest city north of Mexico in the pre-Columbian period was:
a) Teotihuacan
b)Cahokia
c) Tikal
d) Dakota
12. The Minoans’ economy was largely based upon
a) cattle
b) conquest
c) agriculture
d) trade
13. Following the volcanic eruption at Thera, the Minoan civilization was dealt a second (and fatal) blow when
a) they were invaded by Ramses II and the Egyptian army
b) an internal civil war erupted, followed by invasion by the Hittites
c) Mycaneans invaded from the Greek mainland
d) The Phoenician fleet destroyed their navy
14. In the Popul Vuh, an important Mayan religious document, the creation story told about humans
a) establishes that Mayan pyramids must always face to the southwest
b) establishes that human flesh comes from corn, and human blood from water
c) establishes the central role of jaguars in Mayan sacrifice ceremonies
d) establishes the divine right of Catalmuk to rule the other city states
15. Between Tiwanaku and Wari, Wari was the more
a) centralized
b) decentralized
c) architecturally sophisticated
d) inland and warlike
Read the following two primary sources, then answer the questions that follow. Both sources are from rock edicts created by kings. The first source is from the Mauryan Emperor Ashoka (304-232 BCE), who converted to Buddhism following his conquest of Kalinga. The second source is from King Ezana (ca. 320s – 360s) of Ethiopia, who was converted to Christianity by his Greek slave, Frumentius.
Source 1: Ashoka’s Pillar
(Ashoka refers to himself as “beloved of the Gods” and ruled under the name Piyadasi. He often speaks in the third person voice. “Dhamma” is synonymous with “Dharma,” a concept in both Hinduism and Buddhism that could be roughly translated as: “the righteous path” or “living life in accordance with the correct rules.” In the context of this source, “Dhamma” refers to Buddhism.).
“Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas.
Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this -- that Brahmans, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees -- that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods.
There is no country, except among the Greeks, where these two groups, Brahmans and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible.
Even the forest people, who live in Beloved-of-the-Gods' domain, are entreated and reasoned with to act properly. They are told that despite his remorse Beloved-of-the-Gods has the power to punish them if necessary, so that they should be ashamed of their wrong and not be killed. Truly, Beloved-of-the-Gods desires non-injury, restraint and impartiality to all beings, even where wrong has been done.
Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be the best conquest. And it (conquest by Dhamma) has been won here, on the borders, even six hundred yojanas away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni. Here in the king's domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are following Beloved-of-the-Gods' instructions in Dhamma. Even where Beloved-of-the-Gods' envoys have not been, these people too, having heard of the practice of Dhamma and the ordinances and instructions in Dhamma given by Beloved-of-the-Gods, are following it and will continue to do so. This conquest has been won everywhere, and it gives great joy -- the joy which only conquest by Dhamma can give. But even this joy is of little consequence. Beloved-of-the-Gods considers the great fruit to be experienced in the next world to be more important.
I have had this Dhamma edict written so that my sons and great-grandsons may not consider making new conquests, or that if military conquests are made, that they be done with forbearance and light punishment, or better still, that they consider making conquest by Dhamma only, for that bears fruit in this world and the next. May all their intense devotion be given to this which has a result in this world and the next.
Beloved-of-the-Gods, King Piyadasi, has had these Dhamma edicts written in brief, in medium length, and in extended form. Not all of them occur everywhere, for my domain is vast, but much has been written, and I will have still more written. And also there are some subjects here that have been spoken of again and again because of their sweetness, and so that the people may act in accordance with them. If some things written are incomplete, this is because of the locality, or in consideration of the object, or due to the fault of the scribe.”
Source 2: Inscription of Ezana, King of Axum, c. 325 CE
Through the might of the Lord of All I took the field against the Noba [Nubians] when the people of Noba revolted, when they boasted and "He will not cross over the Takkaze," said the Noba, when they did violence to the peoples Mangurto and Hasa and Barya, and the Black Noba waged war on the Red Noba and a second and a third time broke their oath and without consideration slew their neighbors and plundered our envoys and messengers whom I had sent to interrogate them, robbing them of their possessions and seizing their lances. When I sent again and they did not hear me, and reviled me, and made off, I took the field against them. And I armed myself with the power of the Lord of the Land and fought on the Takkaze at the ford of Kemalke.
And thereupon they fled and stood not still, and I pursued the fugitives twenty-three days slaying them and capturing others and taking plunder from them, where I came; while prisoners and plunder were brought back by my own people who marched out; while I burnt their towns, those of masonry and those of straw, and seized their corn and their bronze and the dried meat and the images in their temples and destroyed the stocks of corn and cotton; and the enemy plunged into the river Seda, and many perished in the water, the number I know not, and as their vessels foundered a multitude of people, men and women were drowned. . .
And I arrived at the Kasu [Kush], slaying them and taking others prisoner at the junction of the rivers Seda and Takkaze. And on the day after my arrival I dispatched into the field the troop of Mahaza and the Damawa and Falha and Sera up the Seda against the towns of masonry and of straw; their towns of masonry are called >Alwa, Daro. And they slew and took prisoners and threw them into the water and they returned safe and sound, after they had terrified their enemies and had conquered through the power of the Lord of the Land.
And I sent the troop Halen and the troop Laken and the troop Sabarat and Falha and Sera down the Seda against the towns of straw of the Noba and Negues; the towns of masonry of the Kasu which the Noba had taken were Tabito, Fertoti; and they arrived at the territory of the Red Noba, and my people returned safe and sound after they had taken prisoners and slain others and had seized their plunder through the power of the Lord of Heaven. And I erected a throne at the junction of the rivers Seda and Takkaze, opposite the town of masonry which is on this peninsula.”
16. Ezana and Ashoka are similar in that
a) neither uses religion to justify their reign
b) neither acknowledges the validity of any religion but their own
c) both use religion as a source of authority
d) both see military victory as a source of authority
17. In Ezana’s edict, the reference to “towns of masonry” and “towns of straw” most probably refers to
a) the level of resistance put up by those towns to Ezana’s army
b) the ethnic composition of the communities
c) whether the towns use bricks in their construction methods
d)whether the towns were agricultural or not
18. Ezana and Ashoka are different in that
a) Ashoka has a more positive view of his conquests
b)Ezana has a more positive view of his conquests
c) Ashoka has a more negative view of religion
d) Ezana has a more positive view of religion
19. According to Ashoka, all cultures include and respect “Brahmins” and “ascetics” except
a) the Persians
b)the Greeks
c) the Sabans
d) the Indians
20. Ashoka’s reference to Brahmins would seem to be evidence in favor of the view that
a) Ashoka was highly critical of Hinduism
b) Ashoka was a devout Hindu himself
c) Ashoka sought to impose Buddhism upon the Hindu clergy
d)Ashoka encouraged tolerance of all religions, including Hinduism