Name: _______________________________AP World KEY CONCEPT 4.1: GLOBALIZING NETWORKS of COMMUNICATION & EXCHANGE Part II- Columbian Exchange and Spread and Reformation of Religions

Standard 4.0 3.5 Not a 3.5 yet80 – 65 points

65- 50 points Less than 50 points

Daily Work Take complete notes of the packet _______/10 pointsComplete Graphic Organizer _______/5 points

Assessments-LEQ - Comparison _____/30 points - Every point earned on rubric x 5Short Answer Questions (SAQ) _____/15 points - Every point earned on rubric x 5Vocabulary Test _____/20 points

Part I – The Columbian Exchange

Vocabulary

Columbian Exchange- Definition-

Historical Significance-

Diseases (European in New World)Definition-

Historical Significance-

New Crops- Definition-

Historical Significance-

Potatoes- Definition-

Historical Significance-

Cash Crops- Definition-

Historical Significance-

Tobacco- Definition-

Historical Significance-

Sugar- Definition-

Historical Significance-

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange- http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeV. The new connections between the Eastern and Western hemispheres resulted in the Columbian Exchange. 

After the voyage of Columbus, the two halves of the planet learned that each other existed. As networks of trade

and communication expanded to include both hemispheres, items from one side made their way over to the other

side in a process of exchanges that lasted several centuries. In the 20th century a historian named this process of

intentional and unintentional sharing the Columbian Exchange. [19] This sharing of items took place most

predominately in the following categories:

A significant part of the exchanges that took place after Columbus was biological in nature. Because of their long

history of contact with farm animals, Europeans were carrying microorganisms to which they had developed

immunities. The native Americans did not have these immunities and were thus highly susceptible to

the diseasescaused by the microorganisms. [20] New encounters between Europeans and native Americans caused

the spread of viruses such as measles and small pox with catastrophic results. Natives died by the millions. In

central Mexico, pandemic diseases killed 60 to 90 percent of the population. When the Tlaxcalan people sided with

the Spaniards against the Aztecs, Tlaxcala paid a heavy price. The disease they caught from their Spanish allies

killed up to 1,000 of them daily, with a total of about 150,000 deaths. [21] In addition to smallpox and measles,

Europeans also inadvertently spread cholera, malaria, influenza, and bubonic plague in the New World. The

decimation of native Americans due to these diseases played a large role in the Spanish conquest of the mighty

Incan and Aztec empires. [22] 

 Another aspect of the Columbian Exchange was the introduction of Old World domesticated animals to the New. Europeans brought pigs, cows, sheep and cattle to the Americas as well as rodents like rabbits and rats. With wide open spaces and virtually no natural predators, these animals quickly multiplied across the Americas; by 1700, herds of wild cattle and horses in South America reached 50 million. [26] In North America, tribes like the Navajo became sheepherders and began to produce woolen textiles. The abundance of cattle increased the amount of meat in New World diets and provided them with hides. The introduction of horses had an even greater effect. They dramatically increased the efficiency of hunters and warriors, and tribes like the Comanche, Apache, Blackfoot and Sioux grained greater success in hunting the buffalo herds on the plains of North America. [27] Along side these animals brought by Europeans, slaves brought new plants to the New World such as yams, okra, and black-eyed peas. Soon they became common foods that took the place of most indigenous crops, except maize (corn). 

Watch the video linked to Mr. Wood’s website - Before Columbus documentary - https://www.youtube.com/watch?v=brSPQ7sUE84

Watch from – 58:50 – 105:00Focus on the effect Horses and Pigs brought to the new world from Europe

Watch the same video from 105:00- 108:25Focus on the effects of diseases like Small Pox on the native population

Take notes on the following video- Smallpox Mystery- https://www.youtube.com/watch?v=LxVdGSiOyAM

Read and highlight/take notes on the following reading from Wikipedia Disease[edit]Further information: Influx of disease in the Caribbean

European exploration of tropical areas was aided by the New World discovery of quinine, the first effective treatment for malaria. Europeans suffered from this disease, but some indigenous populations had developed at least partial resistance to it. In Africa, resistance to malaria has been associated with other genetic changes among sub-Saharan Africans and their descendants, which can cause sickle cell anemia.[1]:164

Before regular communication had been established between the two hemispheres, the varieties of domesticated animals and infectious diseases that jumped to humans, such as smallpox, were strikingly more numerous in the Old World than in the New. Many had migrated west across Eurasia with animals or people, or were brought by traders from Asia, so diseases of two continents were suffered by all occupants. While Europeans and Asians were affected by the Eurasian diseases, their endemic status in those continents over centuries resulted in many people gaining acquired immunity.

By contrast, "Old World" diseases had a devastating effect when introduced to Native American populations via European carriers, as the people in the Americas had no natural immunity to the new diseases. Measles caused many deaths. The smallpox epidemics are believed to have caused the largest death tolls among Native Americans, surpassing any wars[15] and far exceeding the comparative loss of life in Europe due to the Black Death.[1]:164 It is estimated that upwards of 80–95 percent of the Native American population died in these epidemics within the first 100–150 years following 1492. Many regions in the Americas lost 100%.[1]:165 The beginning of demographic collapse on the North American continent has typically been attributed to the spread of a well-documented smallpox epidemic from Hispaniola in December 1518.[14] At that point in time, approximately only 10,000 indigenous people were still alive in Hispaniola.[14]

Similarly, yellow fever is thought to have been brought to the Americas from Africa via the Atlantic slave trade. Because it was endemic in Africa, many people there had acquired immunity. Europeans suffered higher rates of death than did African-descended persons when exposed to yellow fever in Africa and the Americas, where numerous epidemics swept the colonies beginning in the 17th century and continuing into the late 19th century. The disease was particularly impactful in the Caribbean during the heyday of slave-based sugar plantation.[14] The replacement of native forests by sugar plantations and factories facilitated its spread in the tropical area by reducing the number of potential natural predators.[14] Yet, the means of the transmission was unknown until 1881, when Carlos Finlay suggested that the disease was transmitted through mosquitoes, now known to be female mosquitoes of the species Aedes aegypti.[14]

The history of syphilis has been well-studied, but the exact origin of the disease is unknown and remains a subject of debate.[16] There are two primary hypotheses: one proposes that syphilis was carried to Europe from the Americas by the crew of Christopher Columbus in the early 1490s, while the other proposes that syphilis previously existed in Europe but went unrecognized.[17] These are referred to as the "Columbian" and "pre-Columbian" hypotheses.[17] The first written descriptions of the disease in the Old World came in 1493.[18] The first large outbreak of syphilis in Europe occurred in 1494/1495 in Naples, Italy, among the army of Charles VIII, during their invasion of Naples.[17][19][20][21]

Overview Look at the entire visual image- write 1-2 details that explains what is in this image. This is “big picture,” and not a small detail in part of the image.

Parts Why was this made? Why did this matter in its time period?

Title Write the title or make one up that goes with the imagine

I can connect Connect what you see here with:

1. What you learned from the packet (notes, lecture video) with at least 1-2 details

2. Another region or era of history we studied

Context Look at the context of the Era from lecture of the beginning of the packet

What is the era, include name and years?

What did people do in this era?

How does this picture fit into the context?

Take notes on the following reading- Rice http://thecolumbianexchange.weebly.com/rice.html

Rice            The rice brought to America and grown in South Carolina was originally domesticated and grown in Africa (Carney, 2001). Before Columbus set foot in the New World, rice was already grown in Europe and Asia (Carney, 2001). Ships traveled the Indian Ocean introducing rice to Asia and later to Europe (Camey, 2001). When rice was introduced in the New World, colonial farmers grew it in the south helping to establish the southern plantation and the use of slaves (Camey, 2001).  

            By 1670, farmers in South Carolina embraced rice as a crop for exporting (Camey, 2001). The Carolinas suited the environment and growing necessities of rice (Camey, 2001). Farmers needed rice seeds, so ships would travel to Africa to pick up rice seeds (Camey, 2001). Along with seeds, ships would come back to the Carolinas with African slaves (Camey, 2001). This transporting of seeds and Africans was one factor that helped to establish the slave trade (Camey, 2001). 

            During the slave trade, ships would take native West Africans, transport them across the Atlantic, and sell them in America as slaves. Some of these slaves once grew rice in Africa and were well accustomed to farming rice and the irrigation system that rice needed to provide a high yield (Camey, 2001). Slaves with knowledge on how to grow rice were forced to work rice farms (Camey, 2001). In South Carolina, rice needed an intricate irrigation system for the rice to have enough moisture and nutrients to grow (Camey, 2001). The irrigation systems included grading the landscape so water could flow to the fields and drain from the fields (Camey, 2001). The irrigation systems used in South Carolina were similar to the irrigation systems used in Africa (Camey, 2001). 

            Africans taken as slaves and sold in the New World also brought malaria with them (Mann, 2011). During the slave trade, people did not understand how diseases like malaria were spread (Mann, 2011). Malaria is spread by mosquitoes, which easily breed in rice fields (Mann, 2011). Due to genetics, most West Africans are immune to malaria (Mann, 2011). They can still carry it and spread it to others, but they do not show symptoms of the disease or die of it (Mann, 2011). 

            Rice fields were the perfect breeding grounds for mosquitoes (Mann, 2011). Needing the ground to continually have moisture, rice fields often have puddles of sitting water perfect for mosquitoes to lay their eggs and for larvae to hatch. This helped to cause an outbreak of mosquito related illnesses like malaria in the New World (Mann, 2011). 

            South Carolinian farmers realized their slaves were not coming down with the fever like many of their friends, wives, and children were (Mann, 2011). This caused the need for more slaves to be brought from South Africa, since these people did not become sick from malaria (Mann, 2011). 

This chart shows the circle that helped to feed the slave trade. Africans worked the rice fields which helped to raise rice profits which led to the need of more slaves.

             Bringing rice to the New World created a circle of events that the New World is still dealing with today. With rice came Africans who cared for the rice. With Africans came malaria, which many slaves were immune to but white farmers were not. This was one of many factors that helped to sustain and keep the slave trade going (Mann, 2011).  The slave trade and slavery are often blamed as a factor for racism that still exists today in America. What if rice had not been brought to the New World? Would the slave trade have lasted so long? With fewer breeding grounds, would mosquitoes not have flourished and spread malaria in the New World? One can only imagine how history might be different if rice had never been brought to the New World. Rice has had lasting effects on the New World and has changed the history of the New World.

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange- http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeV. The new connections between the Eastern and Western hemispheres resulted in the Columbian Exchange. 

The Columbian Exchange also diffused new crops from the Americas to locations throughout the

world. Potatoeswere transplanted to places like Europe, Russia, and China. Because they produce heavier yields

than cereal grains and can be cultivated in higher altitudes, potatoes led to increased surpluses of food. About 25%

of the population growth in Afro-Eurasia between 1700 and 1900 can be attributed to the cultivation of

potatoes. [23] China, for example, experienced a rapid population growth after potatoes were widely cultivated there.

Tomatoes and hot chili peppers were also transplanted from their place of origin in South America to Afro-Eurasia.

Today, the cuisines we characteristically associate with Italy and Asia are unthinkable without tomatoes and hot

peppers, respectively. 

Some New World plants were cultivated as cash crops and exported to the Old World. The Europeans learned

about tobaccofrom the Native Americans. Although the natives did not use it recreationally, its use became widely

popular with Europeans in the New World and back home. In the English colony of Jamestown, tobacco leaves were

used as currency and the exporting of tobacco as a cash crop is credited with having saved colonial Virginia from

ruin. [24] A more important cash crop than tobacco was sugar. Indigenous to Southeast Asia, sugarcane was brought

to the Caribbean by the Spanish early on. The demand for sugar in Europe grew, as it was a more convenient and

potent sweetener than what was available to them. The Portuguese introduced the plantation system in Brazil to

grow sugarcane. Then in the early 17th century a discovery was made that dramatically increased the cultivation of

sugar. Plantation slaves discovered that molasses, a byproduct of the production of sugar that was often discarded,

could be distilled into alcohol. [25] This new product, Rum, meant that sugarcane could produce two highly profitable

products and had virtually no waste. Entire forests were cleared to grow sugarcane and the plantation system

proliferated across the Caribbean. This in turn created a tremendous demand for slaves. The cash crop of sugar--

and to a lesser extent tobacco--increased the slave trade of the Atlantic system. 

Take notes on the following reading and video- Potato- http://thecolumbianexchange.weebly.com/potato.html

Potatoes            One of the most important crops brought to the Old World was the potato. Nunn and Qian (2010) claim it is the crop with the largest impact on the Old World. It is a tubular with enough vitamins to prevent scurvy and enough starch and water to eat as one’s only food (Mann, 2011).

            Potatoes originally came from the Andes in South America (Mann, 2011). Francisco Pizarro was the first Spaniard to see the potato in its original environment (Mann, 2011). The potato is grown by planting a piece of

itself. When the potato was taken to Spain, only one variety was taken (Mann, 2011). In Europe, they used the same variety of potato everywhere creating fields of potato clones (Mann, 2011). In South America, the Andean natives bred different potato varieties, which vary in size and color (Mann, 2011). 

            When the potato was brought to Europe, people were unsure of it (Crosby, 1972). Some people thought it caused leprosy while others believed it caused gas (Crosby, 1972). Others believed it to be an aphrodisiac and cause lust (Mann, 2011). In England, the wheat harvest failed in 1794 sending the price of wheat up (Pollan, 2001). When the poor citizens of Europe could no longer afford wheat, they forgot the superstitions and hesitations of the potato (Pollan, 2010).             

            Louis XVI had to help the peasants in France embrace the potato (Pollan, 2010). He had a potato field planted within the royal grounds and guarded (Pollan, 2010). The guards protected the potatoes during the day and left the potatoes unguarded at midnight (Pollan, 2010). After a few nights, peasants stole the potatoes and started growing the potatoes for themselves (Pollan, 2010). 

            After a famine hit Hungary in 1772, the government ordered that potatoes be planted, grown, and eaten (Crosby, 1972). Even though the Hungarian people had no idea what the potato was, they planted and ate the potato increasing potato production (Crosby, 1972). As other famines hit Europe, the potato became a staple crop, especially in Ireland. 

            Ireland fully embraced the potato. With deep soils, Ireland had the perfect growing grounds for potatoes (Crosby, 1972). As the population of Ireland grew, so did the consumption of potatoes (Crosby, 1972). With milk and one-and-a-half acres of planted potatoes, a family could eat for a year in Ireland (Crosby, 1972). The people of Ireland became dependent on the potato as their food and livelihood. Then in 1845, the potato blight hit Ireland (Crosby, 1972). The people of Ireland who once depended on the potato died because of famine due to the blight ruining countless acres (Crosby, 1972). People in Ireland had become so dependent on the potato as food that when the blight hit, people did not know what they could afford to grow and eat.

             The blight did not stop the consumption of the potato though (Crosby, 1972). As industrialization brought more people into the cities and the population grew, the potato was relied on even more as a food (Crosby, 1972). In the beginning of the nineteenth century, the potato was claimed as an indispensable plant in Europe (Crosby, 1972).    Maize is believed to have helped China establish and feed a booming population, while the potato helped Europe feed and increase its population (Mann, 2011). The Irish population grew by seven million in two centuries because of the potato (Mann, 2011). The potato offered nutrition, so fewer children died and more people survived infectious diseases (Mann, 2011). The potato also helped prevent deaths from famine, except when the potato blight caused a famine (Mann, 2011). 

            If the potato had not been brought to the Old World, how might history be different? What would Ireland be known for if the potato was never introduced? Without the potato, the population in Europe probably would not have increased (Nunn & Qian, 2010). On the same hand, the potato blight might not have occurred causing a famine leaving hundreds of thousands dead of starvation. The potato increased profits to farmers, which directly benefited farmers (Nunn & Qian, 2010). Without this increase in money, how would lifestyles have changed? One can only imagine how history would be different in the Old World without the potato. Potatoes have had an effect on the Old World and have had a positive effect on Europe’s population.

Arrival of the potato blight in Ireland- Irish Famine- https://www.youtube.com/watch?v=hZQZyzV5Q0o

Take notes on the following reading -Maize- http://thecolumbianexchange.weebly.com/maize.html

Maize            Instead of finding gold in the New World, Columbus was one of the first Europeans to see maize (corn) (Morison, 1991). Maize was only found in the New World until Columbus introduced it into the Old World. Columbus brought maize to the Old World and significantly changed the lives of Europeans (Nunn & Qian, 2010).

            Maize was appealing to the Old World inhabitants for several reasons (Nunn & Qian, 2010). It helped to improve diets by providing much needed nutrition and calories (Nunn & Qian, 2010). Crosby (1972) writes, “Few other plants produce so much carbohydrate, sugar, and fat” (p. 171). Maize was a food source from the New World that brought a change to the diets of Europeans. They now had access to and were able to eat a food that had significant nutritional value. 

            Maize was easily grown in the Old World (Nunn & Qian, 2010). Crosby (1972) says, “Maize will produce good crops in an extreme variety of climates” (p. 171). Maize was able to grow in areas that were too wet for wheat and too dry for rice (Crosby, 1972). The crop was also rotated with wheat, so Europeans could now grow two crops in a year instead of one crop (Crosby, 1972). Maize grows quickly and produces a large yield (Crosby, 1972). Because of this, maize is still relied on by Europeans as an important food source (Crosby, 1972).

            In China, maize was found to grow in areas not suited for other crops (Crosby, 1972). In the eighteenth and nineteenth centuries, China had a population boom that forced people to live in hills and mountains (Crosby, 1972). These people found that maize could grow where land was once barren (Crosby, 1972). In the middle of this time when people were moving to live in the hills and mountains, floods kept occurring in the valleys of China washing away nutrients for rice fields (Mann, 2011). Rice farmers struggled to grow a profitable crop due to these floods (Mann, 2011). Chinese officials realized the floods were the cause of erosion since the natural landscape was changed to plant and grow maize (Mann, 2011). Officials banned the growing of maize in the mountains and hills, yet the ban was not enforced (Mann, 2011). Even though rice farmers were losing farm profits, they were collecting tax-free rent from the people living in the mountains and hills (Mann, 2011). Because the rice farmers would rather collect tax-free rent than have a profitable crop that one must pay taxes on, the ban on growing maize was never enforced (Mann, 2011). The ban died out and nowadays, China is one of the top producers of maize (Crosby, 1972).                         Relying on maize as an important food source hit a rough patch though. A cold spell hit Europe in the 1550s, which caused Europeans to back off from relying on it so much (Crosby, 1972). Nowadays, millions of Europeans eat a diet based on maize (Crosby, 1972). In fact, Romania and Yugoslavia are a couple of the world’s largest maize producers in the world (Crosby, 1972). In southern Africa, maize has become the primary food source for peasants (McNeil, 2008). 

            Reliance on maize for human food is almost world wide, and reliance on maize as animal food is just as vast. In the United States, most cows, pigs, chickens, and turkeys all eat maize as part of their diet (Crosby, 1972). Buckets and buckets of chopped and ground maize are used to feed barns full of animals everyday. Therefore maize has not only become relied on by humans for food but is also relied on as food for animals. 

            With so much reliance nowadays on maize, one wonders what life would be like in the Old World without it. Europeans would not have such a nutritious food source, so perhaps the population would be smaller due to less nutrition. The farm animals in the Old World may be smaller and in return offer less meat due to less nutrition in their diets. History would definitely be different if Columbus had not brought maize to the Old World. Maize changed the Old World. It changed the landscape in China and people had a more nutritional food for themselves and their animals. 

Take notes on the following reading- Technology and Culture: Chapter 2 Sugar Production in the Americas - http://college.cengage.com/history/us/boyer/enduring_vision/5e/students/techcult/ch02.html

Beginning with Christopher Columbus's first expedition, organisms ranging from bacteria to human beings crossed the Atlantic in both directions. This Columbian exchange had wide-ranging ecological, economic, political, and cultural consequences for the lands and peoples of the Americas, Africa, and Europe. One significant set of consequences arose from the transfer of Mediterranean sugar production to the Americas. Out of this transfer came the single-crop plantation system, based on enslaved African labor, and a new consumer product that revolutionized diets and, quite literally, taste in Europe and its colonies.

Domesticated in New Guinea before 8000 b.c., sugar cane was one of the earliest wild plants harvested by human beings. By 350 b.c. sugar was an ingredient in several dishes favored by elites in India, from where it spread to the Mediterranean world. It became a significant commodity in the Mediterranean in the eight century a.d. when expanding Arabs carried it as far west as Spain and Morocco. The Mediterranean would remain the center of sugar production for Europe over the next seven centuries.

The basic process of making sugar from the sugar cane plant changed little over time. (Sugar made from sugar beets did not become widespread until the nineteenth century.) The earliest producers discovered that one of the six species of cane, Saccharum officinarum, produced the most sugar in the shortest span of time. The optimal time for harvesting was when the cane had grown twelve to fifteen feet in height, with stalks about two inches thick. At this point, it was necessary to extract the juice from the plant and then the sucrose (a carbohydrate) from the juice as quickly as possible or risk spoilage. Sugar makers crushed the cane fibers in order to extract the liquid, which they then heated so that it evaporated, leaving the sucrose--or sugar--in the form of crystals or molasses, depending on its temperature.

Sugar production was central to the emerging Atlantic world during the fifteenth century, after Spanish and Portuguese planters established large sugar plantations in the Madeira, Canary, and Cape Verde islands off Africa's Atlantic coast. Initially, the islands' labor force included some free Europeans, but enslaved Africans soon predominated. The islands were the birthplace of the European colonial plantation system. Planters focused entirely on the production of a single export crop and sought to maximize profits by minimizing labor costs. Although some planters used servants, the largest-scale, most profitable plantations imported slaves and worked them as hard as possible until they died. Utilizing such methods, the island planters soon outstripped the production of older sugar makers in the Mediterranean. By 1500 the Spanish and Portuguese had successfully tapped new markets across Europe, especially among the wealthy classes.

On his second voyage in 1493, Columbus took a cargo of sugar from the Canaries to Hispaniola. Early efforts by Spanish colonists to produce sugar failed because they lacked efficient milling technology, because the Taíno Indians were dying so quickly from epidemic diseases, and because most colonists concentrated on mining gold. But as miners quickly exhausted Hispaniola's limited gold, the enslaved Africans brought to work in the mines became available for sugar production. In 1515 a planter named Gonzalo de Vellosa hired some experienced sugar masters from the Canaries who urged him to import a more efficient type of mill. The mill featured two vertical rollers that could be powered by either animals or water, through which laborers passed the cane in order to crush it. With generous subsidies from the Spanish crown, the combination of vertical-roll mills and slave labor led to a rapid proliferation of sugar plantations in Spain's island colonies, with some using as many as five hundred slaves. But when Spain discovered gold and silver in Mexico and the Andes, its interest in sugar declined almost as rapidly as it had arisen.

Portugal's colony of Brazil emerged as the major source of sugar in the sixteenth century. Here, too, planters established the system of large plantations and enslaved Africans. By 1526 Brazil was exporting shiploads of sugar annually, and before the end of the century it supplied most of the sugar consumed in Europe. Shortly after 1600 Brazilian planters either invented or imported a three-roller mill that increased production still further and became the Caribbean standard for several more centuries. Portugal's sugar monopoly proved short-lived. Between 1588 and 1591, English "sea dogs" captured and diverted thirty-four sugar-laden vessels during their nation's war with Spain and Portugal. In 1630 the Netherlands seized Brazil's prime sugar-producing region and increased annual production to a

century-high 30,000 tons. Ten years later some Dutch sugar and slave traders, seeking to expand their activity, shared the technology of sugar production with English planters in Barbados, who were looking for a new crop following disappointing profits from tobacco and cotton. The combination of sugar and slaves took hold so quickly that, within three years, Barbados' annual output rose to 150 tons.

Sugar went on to become the economic heart of the Atlantic economy (see Chapter 3). Its price dropped so low that even many poor Europeans could afford it. As a result, sugar became central to European diets as they were revolutionized by the Columbian exchange. Like tobacco, coffee, and several other products of the exchange, sugar and such sugar products as rum, produced from molasses, proved habit-forming, making sugar even more attractive to profit-seeking planters and merchants.

More than any other single commodity, sugar sustained the early slave trade in the Americas, facilitating slavery's spread to tobacco, rice, indigo, and other plantation crops as well as to domestic service and other forms of labor. Competition between British and French sugar producers in the West Indies later fueled their nations' imperial rivalry (see Chapter 4) and eventually led New England's merchants to resist British imperial controls--a resistance that helped prepare the way for the American Revolution (see Chapter 5).

Take notes on the following Prezi- Columbian Exchange: Tobacco History-https://prezi.com/kockil9be4sc/columbian-exchange-tobacco-history/

Watch the video linked to Mr. Wood’s website - Before Columbus documentary - https://www.youtube.com/watch?v=brSPQ7sUE84

132:15 – 134:25

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeV. The new connections between the Eastern and Western hemispheres resulted in the Columbian Exchange. 

New World crops that were transplanted to Afro-Eurasia improved the variety and nutritional content of the population. The coming of potatoes, sweet potatoes, and maize to the Old World "resulted in caloric and nutritional improvements over previously existing staples." [28] Tomatoes and peppers not only added vitamins and improved the taste of Old World diets; they contributed to the development of regional cuisines.

New World food crops made different demands on the soil than crops that had been cultivated for centuries in the Old World. Fields whose fertility had declined with tireless planting of traditional crops were given new life when New World crops arrived. The new crops also had different growing and harvest times. Thus New World crops complimented crops already grown in the Old World creating more varied, nutritional, and abundant food production. [29]

Highlight/take notes on the following paragraphs from Wikipedia-

Crops[edit]

Before AD 1500, potatoes were not grown outside of South America. By the 1840s, Ireland was so dependent on the potato that the proximate cause of the Great Famine was a potato disease.[5] Potatoes eventually became an important staple of the diet in much of Europe. Many European rulers, including Frederick the Great of Prussia and Catherine the Great of Russia, encouraged the cultivation of the potato.[6] Maize and manioc, introduced by the Portuguese from South America in the 16th century,[7] have replaced sorghum and millet as Africa's most important food crops.[8] 16th-century Spanish colonizers introduced new staple crops to Asiafrom the Americas, including maize and sweet potatoes, and thereby contributed to population growth in Asia.[9]

Tomatoes, which came to Europe from the New World via Spain, were initially prized in Italy mainly for their ornamental value (see below). From the 19th century tomato sauces became typical of Neapolitan cooking and, ultimately, Italian food in general.[10] Coffee(introduced in the Americas circa 1720) from Africa and the Middle East and sugar cane (introduced from South Asia) from the Spanish West Indies became the main export commodity crops of extensive Latin American plantations. Introduced to India by the Portuguese, chili and potatoes from South America have become an integral part of Indian cuisine.[11]

Before the Columbian Exchange, there were no oranges in Florida, no bananas in Ecuador, no paprika in Hungary, no potatoes in Ireland, no coffee in Colombia, no pineapples in Hawaii, no rubber trees in Africa, no chili peppers in Thailand, no tomatoes in Italy, and no chocolate in Switzerland.

Overview Look at the entire visual image- write 1-2 details that explains what is in this image. This is “big picture,” and not a small detail in part of the image.

Parts Why was this made? Why did this matter in its time period?

Title Write the title or make one up that goes with the imagine

I can connect Connect what you see here with:

1. What you learned from the packet (notes, lecture video) with at least 1-2 details

2. Another region or era of history we studied

Context Look at the context of the Era from lecture of the beginning of the packet

What is the era, include name and years?

What did people do in this era?

How does this picture fit into the context?

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange- http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeV. The new connections between the Eastern and Western hemispheres resulted in the Columbian Exchange. 

The presence of the Europeans had negative effects on the environment of the New World. Now that trade was

global, there was an urgent need for a larger number of ships. Easily accessible forests in Europe had long since

disappeared, so Europeans looked to the seemingly unlimited timber of the New World for their shipbuilding needs.

Further contributing to this deforestation was the single cash-crop nature of the plantation system. Tremendous

profits could be made by converting huge tracks of land to sugar or tobacco production. This required clear cutting

forests which led to increased erosion and flooding. 

Deforestation allowed cattle and pigs, which Europeans had brought to the New World, to proliferate tremendously.

Unhindered by thick forests, livestock was free to roam and scavenge. They destroyed native farms, eating harvests

and trampling crops. Europeans who practiced subsistence farming also had a negative effect on the environment.

Instead of rotating crops, as they did in Europe where land was scarce, they practiced slash-and-burn agriculture in

the New World where land was abundant. 

Watch the video linked to Mr. Wood’s website - Before Columbus documentary - https://www.youtube.com/watch?v=brSPQ7sUE84

Watch from 118:05 – 131:00

Part II- Spread, Reform and Syncretism in Religion

Vocabulary

Faith Mosque- Definition-

Historical Significance-

Sikhism- Definition-

Historical Significance-

Ottoman Empire-Definition-

Historical Significance-Safavid Empire- Definition-

Historical Significance-

Batle of Caldiran- Definition-

Historical Significance-

Sufism- Definition-

Historical Significance-

Sunni Ali- Definition-

Historical Significance-

Songhai Empire-Definition-

Historical Significance-

Protestant ReformationDefinition-

Historical Significance-

Protestants- Definition-

Historical Significance-

Council of Trent- Definition-

Historical Significance-Jesuits – Definition-

Historical Significance-

Virgin of Guadalupe-Definition-

Historical Significance-

Vodun – Definition-

Historical Significance-

Santeria - Definition-

Historical Significance-

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange- http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeVI. The increase in interactions between newly connected hemispheres and intensification of connections within hemispheres expanded the spread and reform of existing religions and created syncretic belief systems and practices.

Islam Between 1450 and 1750 Islam continued to advance. As it did, it blended with local cultures and practices.

One of the most obvious examples of this blending was the Byzantine influence on Ottoman architecture after the

Ottomans took Constantinople in 1453. They drew upon the knowledge of Byzantine architectural guilds for their

domed mosques and adopted the practice of marble masonry and mosaics. The Ottomans improved these

techniques to create greater spacial interiors and more expansive domes. Another notable blending of culture was

the building of the Faith Mosqueon the site of the former Christian Church of the Holy Apostles, which had been

destroyed in the Fourth Crusade. This Church had been the burial site for Byzantine Emperors, and Mehmed II

chose this same spot for his tomb, adopting the titles of both Sultan and Caesar of Rome. [30] In doing so, Mehmed

laid claim to political legitimacy before his Muslim andnon-Muslim populations. 

Islam blended with local cultures in Southeast Asia as well. The prophet Mohammed showed up as a character in

Hindu epics and local folklore. [31] In Indonesia, the selamatan, a local feast of reconciliation, was used by Muslim

leaders to convert people to the new faith. Conversion stories took on traditional characteristics, such as

accompanying miracles and signs. In Javanese culture, these miracles were necessary to establish the leader as a

channel of communication between God and people. [32] As the Islamic Mughal Dynasty formed in South Asia, an

enormous amount of religious syncretism formed. A new world religion, Sikhism, combined Islam's notion of the

oneness of God with the Hindu concept of inclusiveness. Although it did not endure, Akbar attempted to create a

new faith by combining elements of Hinduism, Islam, Christianity and Zoroastrianism. In the arts, Persian, Hindu and

Muslim styles blended to form a distinctively Mughal form of painting. 

The Sunni-Shia divide in Islam that emerged in the previous time period grew more intense in this era. The epitome

of this conflict was the struggle between the Ottoman Empire, which was Sunni, and its Shia neighbor, the Safavid Empire. The territorial struggle between these two Muslim empires culminated with the Battle of Chaldiran in 1514.

At this battle in present day Iran, the outnumbered and poorly equipped Shia Safavids were defeated by the Sunni

Ottomans. Firearms were a prominent reason for the Ottoman victory and they experienced a period of expansion

after the Battle. The Safavids learned the importance of firearms and became a "gunpowder empire." More

importantly, the spread of Shia Islam was stopped and this sect continued as a minority sect of the Muslim religion. 

A major force in the spread of Islam during this era was Sufism. This sect of Islam emphasized the experiential and

mystical approach to God over formal practices and creeds. Sufis sought emotional encounters that brought them

into union with God. Organized into Orders, each group had is own habits and rules and usually formed around a

charismatic holy man. Sufism served to spread Islam in two ways; because they begged for food and did not own

homes, Sufis were wandering mystics and became de fact missionaries. Secondly, their emphasis on experience

rather than doctrines allowed them to adapt to many host cultures and form syncretic belief systems. [33] In

Southeast Asia, for example, Sufis were accepted by the Hindu Bhaktis who had their own tradition of experiential

religion. Thus Sufism was absorbed into a wider devotional movement that transcended religious faiths. [34] In West

Africa, where Sufi Orders became important institution in African society, Sufism became an essential element of

Islam's spread and integration. In these Orders, Sunni and Shia Muslims, heretics, and traditional spiritualists all

came together. Sufi mystics were often well versed in Islam as well as in the spiritual ways of traditional 

African religions. [35] Consequently, it is not surprising that Islam in West Africa tended to remain highly

syncretic. Sunni Ali, the founder of the Songhai Empire, claimed to be a Muslim but continued to practice

traditional religious rituals and sacrifices and sought legitimacy through them. [36] 

Take notes on the following video- Istanbul, Turkey: The Blue Mosque- https://www.youtube.com/watch?v=ocyyxHkCvm8

Watch the video/lecture and take notes - Sikhism Explained: Religions in Global History- https://www.youtube.com/watch?v=OcwHm2Ph5cw

Watch the following parts of the video from Mr. Wood’s website - BBC The Story of India - Episode 5 - The Meeting of Two Oceans- https://www.youtube.com/watch?v=4NorPxKaqA0

For this video- take notes on- Development of the Sikhs in India

o Guru Nanak (first great teacher in Sikhism)

Watch from 34:10 – 36:15

Watch and take notes on the Prezi and the video linked in the Prezi and take notes- similartity and Differences between the Ottomans and Safavids - https://prezi.com/par8ksizmiwo/reforming-and-creation-of-beliefs/

Watch and take notes on the following lecture- Ottomans and Safavids- https://www.youtube.com/watch?v=KUpEAZLbbJQ&t=6s

Begin watching at 9:41 and watch to the end

Watch the following Prezi and take notes- Reforming and creation of beliefs- https://prezi.com/par8ksizmiwo/reforming-and-creation-of-beliefs/This is on the spread of Islam through Sufism

The Sufis were known for blending Islam with local religions, in India, Sufis blended Islam with Hinduism - Watch the following video and answer the questions with it

BBC The Story of India - Episode 5 - The Meeting of Two Oceans- https://www.youtube.com/watch?v=4NorPxKaqA0

Some religious views change – Sufi Saints

Watch from 15:25- 17:45

How did Sufis blend Islam and Hinduism?

How did Sufis bring Islam into India?

Take notes on the following video/lecture- Songhai Lecturehttps://www.youtube.com/watch?v=V67WVFPIT1g

Sunni Ali

Askia Muhammad

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange- http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeVI. The increase in interactions between newly connected hemispheres and intensification of connections within hemispheres expanded the spread and reform of existing religions and created syncretic belief systems and practices.

Christianity In this era Christianity became more diversified and spread across the globe. The impetus for these

changes began in Western Europe where the unity of Christian civilization was shattered by the Protestant Reformation. The printing press made the Bible available to countless Christians, and many of them took it to be a

higher authority in their lives than the Pope and hierarchy of the Roman Catholic Church. Believers who "protested"

the church and broke from Catholicism became known as Protestants. Owing to their belief that Christians can

read and interpret the Bible for themselves, Protestants quickly splintered into many subgroups based on varying

interpretations and practices. The Protestant Reformation quickly became political as some European monarchs left

the Catholic Church only to free themselves from the Pope's authority and become more autonomous. 

The Catholic Church responded to the Protestant Reformation with the Council of Trent, a large meeting in which

they affirmed their Catholic beliefs, answered criticisms of Protestants, and reformed some Catholic practices. From

a global perspective, the most important impact of the Council of Trent was the decision to convert people in newly

discovered and accessible lands to the Roman Catholic faith. The Order of Jesuits was created for this missionary

purpose. After intense training in philosophy, theology, and survival, Jesuits went out across the globe seeking

converts and often endured severe hardships and even executions. Despite their zeal, they had little success in

Asia except for the northern Philippines which remains predominately Catholic to this day. The Jesuits had much 

more success in Latin America. In Brazil, they organized people into villages, built schools for children, and created

a writing system for the local languages. [37] The seventeenth century saw an increase of Jesuit missionary activity

across Latin America. They set up missions in Peru, Colombia, Venezuela and Bolivia. As early as 1603 there were

345 Jesuit priests in Mexico alone. [38] 

Take notes on the following video/lecture- Martin Luther, the 95 Theses and the Birth of the Protestant Reformation- https://www.youtube.com/watch?v=C4d_7dOC-GQ

Watch the following lecture and take notes- The Catholic Counter-Reformation (AP Euro Review)- https://www.youtube.com/watch?v=hcveOq9ce1c -

Watch from 1:10 – 2:45, 5:30 – 9:40

Go to the webpage APWorldipedia- Key Concept 4.1 Globalizing Networks of Communication and Exchange- http://apworldipedia.com/index.php?title=Key_Concept_4.1_Globalizing_Networks_of_Communication_and_ExchangeVI. The increase in interactions between newly connected hemispheres and intensification of connections within hemispheres expanded the spread and reform of existing religions and created syncretic belief systems and practices.

Syncretism in the Americas The spread of religion in this era led to rich syncretic blends of religious symbolism

and beliefs. We have already mentioned the development of Sikhism above. In the Americas, the Jesuits and other

Catholic missionaries were often disappointed with their attempts to spread their faith to the Amerindians who

imbued Christian symbols with their own traditional beliefs. The best example of this blending is the cult of

the Virgin of Guadalupe, the patron saint of Mexico today. In 1531 a peasant reported seeing a vision of the Virgin

Mary to his local priest. The site of this apparition was a hill used to worship the Aztec fertility god Tonantzin in pre-

Columbian times. The Spanish had previously destroyed the temple to Tonantzin on this very hill and replaced it

with a Catholic church, a common practice in the conquest of Mexico. According to reports, when an image of this

vision was first unveiled at this church peasants did not recognize it as the Virgin Mary but instead shouted

"Tonantzin! Tonantzin!" [39] One of the Aztec titles for Tonantzin was "Seven Flowers," [40] an interesting fact when we

see that the Virgin of Guadalupe is frequently depicted amidst an abundance of flowers. Thus in Latin America is it

less accurate to speak of "conversion" than of the rise of a genuinely mestizo religion in which indigenous people

projected ancient forms of worship onto the symbols of the new Catholic faith. [41] 

A similar process occurred in the Caribbean. The indigenous population of Haiti (Hispaniola) was almost entirely

wiped out by disease and conquest and replaced by French Catholics and African slaves. Ironically, Catholic

authorities in Haiti accelerated the process of syncretism by forbidding slaves from worshipping their former African

deities. Slaves adapted by using Catholic saints as representatives of their closest African counterparts. In

worshiping the Virgin Mary, Africans were actually worshiping Oshun, the beautiful Nigerian water goddess of love.

They continued their worship of Legba, the god who holds to keys to the underworld and decides people's eternal

destiny, by paying their respects to Saint Peter. [42] By appropriating Catholic saints and images to their own beliefs,

slaves in Haiti could use them as "a veil behind which they could practice their African religions." [43] The resulting

syncretic religion that came out of this practice is known as Vodun. Although often misunderstood in popular culture

(sometimes called Voodoo), it is a rich and varied belief system containing a system of justice, folk medical

practices, oral and artistic traditions, and creeds. The religion of Santeria in Cuba developed similarly by blending

the beliefs of Yoruba slaves with Spanish Catholicism. 

Watch the following video and take notes- Image of Guadalupe- https://www.youtube.com/watch?v=qw9njBaQJZk

Read and highlight/take notes from the following segments from the website/essay

Caribbean Religions: Afro-Caribbean ReligionsEncyclopedia of Religion COPYRIGHT 2005 Thomson Gale

Haitian vodou

The African dances that were performed in the seventeenth century by slaves in the western part of the island of Hispaniola and the religious beliefs of the Fon, Siniga, Lemba, Yoruba, and other African peoples who had been brought to Hispaniola were combined with certain beliefs of European folk origin about Roman Catholic saints, and, as a result, the neo-African religion of vodou developed. As James G. Leyburn (1966) has noted, the period from 1780 to 1790, when the importation of slaves to Hispaniola was increasing, saw the emergence of vodou, with a gradual ascendancy of Fon ideas. Finding the rites useful for their cause, revolutionary leaders in the last decades of the eighteenth century and the early years of the nineteenth century brought about further syntheses.

The supernatural phenomena of greatest importance in vodou are the lwa, also known as zanj, mistè, and other names. Many of these have names derived from old African gods, but other deities have names derived from African tribal or place names, names of Haitian origin, or names of Catholic saints; others have names of uncertain origin. The confusions and contradictions in the beliefs about these beings are due in part to contradictions in the Fon religious system that the Haitians adopted, and in part to the merging of the Fon system with that of the Yoruba (Courlander, 1960). But the endless variations in these and other beliefs concerning the ultimate reality are also the result of the absence of a hierarchy in the cult and of written documents. Erika Bourguignon (1980) suggests that variety and inconsistency in Haitian vodou have developed, and continue to develop, in part through the mechanism of altered states of consciousness, particularly in the forms of possession-trance and dreams. In Haiti, possession-trance is not highly stereotyped and prescribed. During possession-trance, cult leaders and members speak and act in the names of the spirits, behaving in ways that may modify the future performance of the ritual or the adherents' perception of the spirits.

The grand lwa comprise both nature spirits and functional spirits that are of African origin. Prominent among the nature spirits are Dambala, the serpent spirit identified with the rainbow and associated with floods; Bade, spirit of the winds; Sogbo, a Fon spirit of thunder; Shango (Yor., Ṣango), the Yoruba spirit of thunder and lightning; and Agwé, spirit of the sea. The functional lwa include Legba, the Fon guardian of crossroads and all barriers; the Ogou (Yor., Ogun) family, spirits associated with war; Zaka, associated with crops and agriculture; Ezili, a sea goddess among the Fon, but transformed in Haiti into the personification of feminine grace and beauty; the members of the Gèdè family, the spirits of death; Adja, skilled in the fields of herbs and pharmacy; and Obatala (Yor., Ọbatala), the Yoruba divinity responsible for forming children in the womb (Herskovits, 1937b; Courlander, 1939; Simpson, 1945, 1978; M. Rigaud, 1953; Métraux, 1959).

The lwa are also identified with Catholic saints. Thus, Legba is often believed to be the same as Anthony the Hermit, but some say that he is Saint Peter, the keeper of the keys. Dambala is identified with Saint Patrick, on whose image serpents are depicted. Ogou Ferraille is equated with Saint James; while Ogou Balanjo, the healer, is associated with Saint Joseph, who is pictured holding a child whom he blesses with an upraised hand. Obatala becomes Saint Anne; and Ezili, who is believed to be the richest of all the spirits, is identified with Mater Dolorosa and is represented as richly clothed and bejeweled. The marassa, spirits of dead twins, are believed to be the twin saints Cosmas and Damian (Price-Mars, 1928; Herskovits, 1937a).

The relationship between vodou adherents and the lwa is thought to be a contractual one; if one is punctilious about offerings and ceremonies, the lwa will be generous with their aid. The lwamust be paid once or twice a year with an impressive ceremony, and small gifts must be presented frequently. It is thought that the lwa like blood and that animal sacrifices are the means by which favors may be obtained. It is believed also that neglect of one's lwa will result in sickness, the death of relatives, crop failure, and other misfortunes (Simpson, 1980).

In West Africa, concepts of the "soul" are highly elaborated. In traditional Fon belief, all persons have at least three souls, and adult males have four (Herskovits, 1938). In Haitian vodou, every man has two souls: the gro bonanj, which animates the body and is similar to the soul in the Christian sense, and the ti bonanj, which protects a person against dangers by day and by night (Métraux, 1946). "Bad" souls are said to become "bad" lwa who divide their time between suffering in hell and doing evil deeds on earth (Simpson, 1945).

Adherents fear the power of the dead and observe funerary and postfunerary rites meticulously. A wake is held on the night of death; the funeral itself follows and, if possible, is held in accordance with the rites of the Catholic Church. On the ninth night after death is the "last prayer," and on the tenth night a ritual is held in which sacrifices are offered to all the family dead (Métraux, 1959; Herskovits, 1937b). Also, a family must honor its dead by mentioning their names at

subsequent ceremonies and, if family finances permit, by holding memorial services for them annually. In vodou belief, the dead rank second only to the lwa, and to neglect or anger them is to invite disaster. (For accounts of vodou cermonies, see Herskovits, 1937b, pp. 155–176; Simpson, 1940; Simpson, 1946; Rigaud, 1946; Métraux, 1959, pp. 157–212; Courlander, 1960, pp. 41–74.)

François Duvalier, the dictatorial president of Haiti from 1957 to 1971, successfully exploited vodou for political purposes (Rotberg, 1976). Nevertheless, most observers agree that the cult has been weakened in recent years. An important factor in its decline has been the decay of the large extended family in the rural areas. Many of the large cult centers have split up into minor sects under priests whose training has been inadequate. A deepening economic poverty in the countryside has brought about the impoverishment of ritual there, and with the expansion of urbanization there have emerged innovative cult leaders who deal with the problems of a heterogeneous clientele rather than with the traditional concerns of farming or the demands of ancestral spirits (Bastide, 1971; Métraux, 1959; Bourguignon, 1980).

Area for notes

Cuban Santería

Most of the non-European elements in the Afro-Cuban syncretic religion known as Santería are derived from Yoruba beliefs and rituals. Animals are sacrificed to Yoruba deities, Yoruba music is played on African-type drums, songs with Yoruba words and music are sung, and dancers are possessed by the orisha (Yor., oriṣa, "spirit"). Yoruba foods are cooked for the gods and for devotees, beads of the proper color are worn, and leaves with Yoruba names are used in preparing medicines and in washing the stones of the ori-sha and the heads of cult members. In Santería, Elegba (Yor., Eṣu or Ẹlẹgba) is identified with Saint Peter, and Shango (Yor., Ṣango), god of thunder, is identified with Saint Barbara. Shakpana (also Babaluaiye; Yor., Ṣọ-pọna) is equated with Saint Lazarus. Oya (Yor., Ọya), one of Shango's wives, is the equivalent of Saint Teresita. Obatala (Yor., Ọbatala) is Our Lady of Mercy, and Yemaja (Yor., Yemọja) is identified with the Virgin of Regla (a suburb of Havana). Osun (Yor., Ọṣun) is associated with the Virgin of Cobre (a town in eastern Cuba), and Osanyin (Yor., Ọsanyin) known for his skill in healing, is identified with Saint Raphael. Ifa, or Orunmila (Yor., Ọrunmila), the god of divination, is linked with Saint Francis of Assisi. The Ibeji (Yor., "twins"), who behave like young children, are the counterparts of the twin saints Cosmas and Damian. Ogun, the Yoruba god of war and iron, is equated with John the Baptist (Bascom, 1951, 1972).

During a Santería ceremony, the blood of animals sacrificed to the gods is allowed to flow onto the sacred stones of the santero (Santería priest). Many instances of spirit possession during a given cermony indicate that the orishas have been well fed and are satisfied with the ritual offerings. The herbs serve to cleanse, refresh, and prepare the devotees and ritual objects for contact with the orisha. The blood is the food of the deities, and the stones are the objects through which they are fed and in which their power resides (Bascom, 1950). The lucumis(Afro-Cubans of Yoruba extraction) honor each of the gods with choral dances and pantomime in accordance with authentic Yoruba tradition (see Ortiz, 1951, for a detailed and vivid account of lucumi dances; and Simpson, 1978).

The regime of Fidel Castro has not assisted the Afro-Cuban cults and has taken some measures to control their expansion (Barrett, 1982). Although in recent years Santería has declined in Cuba, the presence of Cuban refugees has stimulated the worship of Shango and the other Yoruba orisha in the United States. Today many priests and priestesses officiate in Miami, New York City, Newark, Detroit, Chicago, Savannah, Gary, and other cities (Bascom, 1972).

Area for notes