Transcript FULL Unit III, Portion 1 Study Guide

AP World History | Pohlman
Unit III, Portion 1 study Guide.
Dates of the test: 11/4 & 11/5
Nov, 4 will be the essay portion, Nov, 5 will be the multiple choice portion
Understand that by receiving this study guide two weeks before the actual testing date it is expected that
you will be more than prepared for your Unit III test over the first half of the postclassical periods (CH 7
– 11). I am expecting you to WHAP! the heck out of it.
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Do not wait on this preparing to test on this material – It is suggested for you to study about 30 –
60 minutes each day leading up to the test, in addition to staying up to date on the material we
are still covering in class.
There will be quizzes over CH 7, CH 8, CH 9, & CH 10.
There will be no quiz over CH 11 – this material will be found on the Unit III Test.
Unit III Overview. Two developments stand out in the postclassical period: the further spread
of major religions and flourishing trade networks connecting Africa, Asia, and Europe. While two of
the major religions were established in the previous period, they expanded greatly now. The third,
Islam, was new and spread extremely quickly. These religious developments are especially interesting
because they set patterns that essentially dominate today. In the world of international commerce, the
old Silk Road proved insufficient for new demands. Instead, the Indian Ocean and the Mediterranean
Sea carried the increased traffic. The east-west trade now expanded to include Japan, west Africa, and
northwestern Europe.
Triggers for Change. Developments in the postclassical period were affected largely by the
decline or end of the great empires. Religion became overwhelmingly important in an era when
social, economic, and political dislocation prevailed. Moreover, regions between the empires took on
new roles as borders disappeared. Contacts between world areas increased as a result. Finally,
expanding trade itself became a cause of change, as the tools of trade—the compass, maps, and
more—developed and commercial practices became more sophisticated.
The Big Changes. Contact between conflicting religions brought both intolerance and tolerance.
Muslim Spain was the foremost example of the latter. Religion was itself an issue in the postclassical
period. Resources were diverted increasingly to fund religious institutions. At the same time, trade
networks expanded and became more systematic. Commerce in both raw and finished goods throve.
Less tangible goods also moved along the trade networks. Paper and printing made their way to the
west from China. Indian mathematics also began to move west, via the Middle East.
The Transregional Network. The development of regular trade created a series of
interlocking trade routes that joined key parts of Asia, Africa, and Europe. New routes linked
additional regions to the Eurasian core. Trade facilitated religious and cultural exchange. While
interregional trade was limited in comparison to modern globalization, it had major effects on the
societies involved. As contacts between societies intensified, each society had to decide how to
organize its participation in trade and to take advantage of the opportunities presented. The spread of
world religions both facilitated and complicated the evolution of a transcontinental network.
Continuity and Limitations. As always, focus on change should be balanced with due
regard for continuity. Survival of traditions and looking backward to the classical era ensured that
elements of earlier culture would survive. In the Middle East, although Islam brought changes, links
with the Hellenistic past also remained vital. Also, fusion took place, for instance, in the ways
Buddhism absorbed traditions concerning the family in China. The postclassical period saw no major
developments in social or political structures.
The merchant class loomed larger but did not affect the role of the landowner in most of the cultures
studied. As a final point, many areas were not affected by international trade. In the Americas and
Oceania, developments took place regionally, in relative isolation.
Impact on Daily Life: Women. The place of women in much of Afro-Asia underwent
conflicting changes in this period. The religious transformations brought with them new attitudes
towards women and especially the role of women in religious life. At the same time, expanding
commerce and the concomitant urbanized world brought with them a more ornamental role,
especially for elite women. Such practices as footbinding in China and sati in India arose in this
period. In many areas, patterns were established that last to this day.
Trends and Societies in the Early Modern Period. In Chapters 7 and 8, Islam is the
focus, as it spread from the Arabian peninsula to neighboring areas. Chapter 9 moves to sub-Saharan
Africa and developments there in trade and civilization. In Europe, two regions developed, both
affected by the expansion of Islam and by long-distance trade. In Chapter 10, Eastern Europe and the
Byzantine Empire are the focus, and western Europe is the subject of Chapter 11.
KEY PLACE TO START On PohlmanPavilion, => unit 3, you should look over, read, watch, analyze,
study, prepare, memorize, find knowledge in, & study again the Key Concepts 3.1-3.3.
Unit III Study Guide breakdown by Chapter:
CH 7 – The First Global Civilization: The rise & Spread of Islam
 What were the major ways in which the city of Mecca interacted with the bedouin tribes that lived in
the desert areas around it?
 What were the key factors that made possible the rapid Arab conquests in the Middle East and
Central Asia and North Africa?
 What was the nature of bedouin society before Muhammad received his revelations?
 How did Islam address the fundamental problems in Arabian society?
 How was the succession dispute over the office of caliph finally settled?
 What was the nature and extent of the Umayyad Empire?
 What events led to the fall of the Umayyads?
 How did the Abbasid Empire differ from the Umayyad Empire?
 What were the achievements of the Arab phase of Islamic development ending in 750?
 Did women in the Islamic world have more or less freedom than women in other contemporary
societies?
CH 8 – Abbasid Decline & the Spread of Islamic Civilization to South & Southeast Asia
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What were the causes for the weaknesses of the later Abbasid Empire?
What was the position of women in the Abbasid Empire?
Describe the economy of the later Abbasid Empire.
Discuss theological developments within Islam during the Abbasid Empire.
Discuss the stages of Islamic incursion into India.
To what extent were Muslims successful in converting Indians to Islam?
Discuss the spread of Islam into southeast Asia.
What were the major sources contributing to the decline of the Abbasid dynasty?
Discuss the major advances in the arts and sciences that occurred in the Islamic world in the lateAbbasid period.
 How did Hindu religious leaders and organizations counter the considerable appeal of Sufi
missionaries and their efforts to win converts in South and Southeast Asia from the 10th through the
16th centuries?
 Beyond the Sufis, who were the major agents and were the motivations for conversion to Islamic
religion in South and Southeast Asia in this same era?
CH 9 – African Civilizations & the Spread of Islam
 What were the Sudanic states, and how were they organized? What advantages the Sudanic
Civilizations they have?
 How did African societies accommodate Islam and what was the effect of its spread across Africa?
 How integrated into international commerce were the cities of East Africa, and why?
 What kinds of political organization developed in central and southern Africa?
 Describe as the “common elements” in African societies.
 How did Islam originally enter Africa?
 How did Islam and the beliefs of indigenous societies fuse among African peoples?
 What was the connection between east Africa and Islam?
 Where did cultures in Africa develop that were not impacted by Islam? What was the nature of their
organization?
CH 10 – Civilization in Eastern Europe: Byzantium & Orthodox Europe
 What was the relationship between the Byzantine Empire and the earlier Roman Empire and what
were the main similarities and differences?
 How does the Byzantine Empire fit the theme of state building and expansion?
 Why did the two major regional versions of Christianity part ways? How significant was the split?
 What were the main commonalities among societies that developed in eastern Europe during the
postclassical period?
 What kinds of imitation affected Russia’s development in the postclassical period?
 What is the significance of the Byzantine Empire to the civilization of Europe?
 Compare and contrast the development of civilization in eastern and western Europe.
 How does Orthodox Christianity differ from Roman Catholicism?
 What are the reasons for the decline of the Byzantine Empire?
 How did eastern Europe fall behind western Europe in terms of political development?
CH 11 – A New Civilization Emerges in Western Europe
 What were the main stages of change in western Europe, from the early postclassical centuries to
1450, and what were the characteristic western political forms in each main stage?
 What were the main cultural issues that western European intellectuals grappled with during the
postclassical centuries?
 How did growing trade fit the basic social structure of western Europe?
 What were the basic shifts in western European characteristics at the end of the postclassical period?
Was the region declining?
 What defines the postclassical period in western Europe?
 What were the signs of vitality in western Europe?
 Define manorialism and feudalism.
 What developments in ninth- and tenth-century western Europe pointed the way to political and
economic recovery?
 Describe the various political units of western Europe between 1000 and 1400.
 How was theology linked to classical rationalism during the Middle Ages?
 What were the signs of economic prosperity after 1000?
 What were the political values of the Middle Ages?
 What were the crises of the later Middle Ages?
 Compare the status of women in the European Middle Ages with that of women in contemporary
world civilizations.
Compare and contrast the impact of the Byzantium empire on Eastern Europe with the impact of the
Islamic core on Africa and southern Asia.
Show me what you know about how a nomadic, pastoral society produced a religion capable of achieving
global dominance in the Postclassical Age. Ensure to include the following details:
Social
Political
Interactions between humans/environment
Cultures
Economic
Compare and contrast the impact of the initial spread of Islam throughout the four main locations within
this unit:
1. the Arabian peninsula,
2. South Asia (India),
3. South East Asia (Indonesia)
4. Africa
Describe the change and continuity over time of the Medieval West from 1000 to 1500. Ensure to include
the following details:
Social
Political
Interactions between humans/environment
Cultures
Economic
(Taken directly from the 2012 AP World History exam)
Directions: You are to answer the following question. You should spend 5 minutes organizing or
outlining your essay.
Write an essay that:
 Has a relevant thesis and supports that thesis with appropriate historical evidence.
 Addresses all parts of the question.
 Uses world historical context to show continuities and changes over time.
 Analyzes the process of continuity and change over time.
Analyze continuities and changes in trade networks between Africa and Eurasia from circa 600
C.E. to 1450 C.E.
(Taken directly from the 2002 AP World History exam)
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2002 AP® WORLD HISTORY FREE-RESPONSE QUESTIONS
WORLD HISTORY
SECTION II
Part A
(Suggested writing time—40 minutes)
Percent of Section II score—33 1/3
Directions: The following question is based on the accompanying Documents 1-7. (The documents have been
edited for the purpose of this exercise.) Write your answer on the lined pages of the Section II free-response booklet.
This question is designed to test your ability to work with and understand historical documents. Write an essay that:
• Has a relevant thesis and supports that thesis with evidence from the documents.
• Uses all or all but one of the documents.
• Analyzes the documents by grouping them in as many appropriate ways as possible. Does not simply
summarize the documents individually.
• Takes into account both the sources of the documents and the authors’ points of view.
You may refer to relevant historical information not mentioned in the documents.
1. Using the documents, compare and contrast the attitudes of Christianity and Islam
toward merchants and trade from the religions’ origins until about 1500. Are there
indications of change over time in either case, or both? What kinds of additional
documents would you need to assess the consequences of these attitudes on merchant
activities?
Document 1
Source: Christian Bible, New Testament (Matthew), about 70-80 C.E
Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter
into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the
eye of a needle, than for a rich man to enter into the kingdom of God.
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2002 AP® WORLD HISTORY FREE-RESPONSE QUESTIONS
Document 2
Source: Muslim Qur’an, about 620-650 C.E.
O ye believers! devour not each other’s property among yourselves unlawfully save that be
trading by mutual consent.
Woe to the cheaters! who, when they take measure of their dues from men, take it fully; and
when they measure out to others or weigh out for them, they give less than is due.
And give full measure when you measure out and weigh with true balance. This is fair and
better in the end.
If the two parties speak the truth and make it manifest, their transaction shall be blessed, and
if they conceal and tell a lie, the blessing of their transaction shall be obliterated.
On the day of judgment, the honest, truthful Muslim merchant will take rank with the martyrs
of the faith.
Document 3
Source: Reginald, monk of Durham, younger contemporary and colleague of St. Godric,
The Life of St. Godric (a twelfth-century British merchant), written before St. Godric’s death
in 1170.
He chose not to follow the life of a husbandman, but rather to study, learn and exercise the
rudiment of more subtle conceptions. For this reason, aspiring to the merchant’s trade, he
began to follow the chapman’s [peddler’s] way of life, first learning how to gain in small
bargains and things of insignificant price; and to gain from things of greater expense.
Thus aspiring ever higher and higher, and yearning upward with his whole heart, at length his
great labors and cares bore much fruit of worldly gain. For he labored not only as a merchant
but also as a shipman to Denmark and Flanders and Scotland; in all which lands he found
certain rare, and therefore more precious, wares, which he carried to other parts wherein he
knew them to be least familiar, and coveted by the inhabitants beyond the price of gold itself;
wherefore he exchanged these wares for others coveted by men of other lands; and thus
chaffered [bargained] most freely and assiduously. Hence he made great profit in all his
bargains, and gathered much wealth in the sweat of his brow; for he sold dear in one place the
wares which he had bought elsewhere at a small price. [But later] he began to yearn for
solitude, and to hold his merchandise in less esteem than heretofore.
And now he had lived sixteen years as a merchant, and began to think of spending on charity,
to God’s honor and service, the goods which he had so laboriously acquired. He therefore took
the cross as a pilgrim to Jerusalem.
Godric was now already firmly disposed to give himself entirely to God’s service. Wherefore,
that he might follow Christ the more freely, he sold all his possessions and distributed them
among the poor. For above all things he coveted the life of a hermit.
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2002 AP® WORLD HISTORY FREE-RESPONSE QUESTIONS
Document 4
Source: Thomas Aquinas, leading Scholastic theologian, Summa Theologica, 1273.
It is written (Matthew vii. 12): All things . . . whatsoever you would that men should do to you,
do you also to them. But no man wishes to buy a thing for more than its worth. Therefore no
man should sell a thing to another man for more than its worth.
I answer that it is altogether sinful to have recourse to deceit in order to sell a thing for more
than its just price, because this is to deceive one’s neighbor so as to injure him. Hence Tully
[Cicero, the Roman writer] says: Contracts should be entirely free from double-dealing: the
seller must not impose upon the bidder, nor the buyer upon one that bids against him.
Therefore if either the price exceed the quantity of the thing’s worth, or, conversely, the thing
exceed the price, there is no longer the equality of justice: and consequently, to sell a thing for
more than its worth, or to buy it for less than its worth, is in itself unjust and unlawful.
Now no man should sell what is not his, though he may charge for the loss he suffers.
Document 5
Source: Ibn Khaldun, leading Muslim scholar, Universal History (Kitab al-ibar), fourteenth
century.
Commerce is the increasing of capital by buying goods and attempting to sell them at a price
higher than their cost. This is done either by waiting for a rise in the market price; or by
transporting the goods to another place where they are more keenly demanded and therefore
fetch a higher price; or, lastly, by selling them on a long-term credit basis. Commercial profit
is small, relatively to the capital invested, but if the capital is large, even a low rate of profit
will produce a large total gain.
In order to achieve this increase in capital, it is necessary to have enough initial capital to pay
in cash the sellers from whom one buys goods; it is also necessary to sell for cash, as honesty
is not widespread among people. This dishonesty leads on the one hand to fraud and the
adulteration of goods, and on the other to delays on payment which diminish profits because
capital remains idle during the interval. It also induces buyers to repudiate their debts, a
practice which is very injurious to the merchant’s capital.
The manners of tradesmen are inferior to those of rulers, and far removed from manliness
and uprightness. We have already stated that traders must buy and sell and seek profits. This
necessitates flattery, and evasiveness, litigation and disputation, all of which are characteristic
of this profession. And these qualities lead to a decrease and weakening in virtue and manliness. For these acts inevitably affect the soul.
As for Trade, although it be a natural means of livelihood, yet most of the methods it employs
are tricks aimed at making a profit by securing the difference between the buying and selling
prices, and by appropriating the surplus. This is why [religious] Law allows the use of such
methods, which, although they come under the heading of gambling, yet do not constitute the
taking without return of other people’s goods.
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2002 AP® WORLD HISTORY FREE-RESPONSE QUESTIONS
Document 6
Source: Letters to and from Italian merchants in the fourteenth-century.
A. Letters ordering religious paintings for sale.
A panel of Our Lady on a background of fine gold with two doors, making a fine show with
good and handsome figures by the best painter. Let there be in the center Our Lord on the
Cross, or Our Lady, whomsoever you find—I care not, so that the figures be handsome and
large, the best and finest you can purvey, and the cost no more than 5½ or 6½ florins.
You tell me you can find no pictures for the money we will pay, for there are none so cheap,
and therefore we bid you, if you find no good things at a fair cost, leave them, for here there is
no great demand. They should be bought when the master artist who makes them is in need.
B. Letter from a merchant’s mother.
You know God has granted you to acquire great riches in this world, may He be praised; and
you have borne, and are bearing, great burdens. Pray toil not so hard, only for the good of
strangers; let some remembrance of you remain here and someone to pray God on your behalf.
Crave not for all; you have already enough to suffice you!
C. Letter placing an order for English wool.
You say you have writ to Venice to remit us 1000 ducats with which, in the name of God and
profit, you would have us buy Cotswold wool. With God always before us, we will carry out
your bidding.
Document 7
Source: Islamic court decision, Ankara, seventeenth century but representative of Turkish
guild practices in the fifteenth and sixteenth centuries.
[The content of this document] is that ùah Mehmed and Haci Mehmed and others from the
weavers’ guild summoned [to court] Sakaoglu Nasuh from the said guild and said in
complaint: “Whenever cotton yarn comes to [town], the aforementioned arrives, pays an
extra price, and takes it from its owner, and the other weavers remain deprived [of cotton
yarn]. As of old, when cotton yarn came, we all bought it together. The aforementioned has
now acted contrary to the old custom; we do not agree to this.” The aforementioned was
warned emphatically that when cotton yarn comes once more he should not buy it alone,
but rather that it should be distributed among all. Whereupon the aforementioned took it
upon himself to behave in the manner said.
END OF PART A
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