1. This question refers to the following information.
The following poem refers to an incident in Sharpeville, South Africa, in 1960. To protest the requirement that they carry papers documenting their identity and residence, black South Africans gathered in front of police stations without their papers. Though other protests ended peacefully, in Sharpeville, police fired into the crowd.
What is important
about Sharpeville
is not that seventy died:
nor even that they were shot in the back
retreating, unarmed, defenceless
and certainty not
the heavy caliber slug
that tore through a mother's back
and ripped through the child in her arms
killing it
Remember Sharpeville
bullet-in-the-back day
Because it epitomized oppression
and the nature of society
More clearly than anything else;
it was the classic event
Nowhere is racial dominance
more clearly defined
nowhere the will to oppress
more clearly demonstrated
What the world whispers
apartheid declares with snarling guns
the blood the rich lust after
South Africa spills dust
Remember Sharpeville
Remember bullet-in-the-back day
And remember the unquenchable will for freedom
Remember the dead
and be glad
—Dennis Brutus, 1973
The discriminatory system referred to in the poem was known as
2. This question refers to the following information.
"The quicksilver mines of Huancavelica are where the poor Indians are so harshly punished, where they are tortured and so many Indians die; it is there that the noble caciques [headmen] of this kingdom are finished off and tortured. The same is true in all the other mines: the silver mines of Potosi [and others]….The owners and stewards of the mines, whether Spaniards, mestizos, or Indians, are such tyrants, with no fear of God or Justice, because they are not audited and are not inspected twice a year….
And they are not paid for the labor of traveling to and from the mines or for the time they spend at the mines. The Indians, under the pretext of mining chores, are made to spend their workdays herding cattle and conveying goods; they are sent off to the plains, and the Indians die. These Indians are not paid for their labor, and their work is kept hidden.
And [the mine owners] keep Indian cooking women in their residences; they use cooking as a pretext for taking concubines….And they oblige the Indians to accept corn or meat or chicha [corn beer]…at their own expense, and they deduct the price from their labor and their workdays. In this way, the Indians end up very poor and deep in debt, and they have no way to pay their tribute.
There is no remedy for all this, because any [colonial official] who enters comes to an agreement with the mine owners, and all the owners join forces in bribing him….Even the protector of the Indians is useless;…he [does not] warn Your Majesty or your royal Audiencia [court] about the harms done to the poor Indians."
Excerpt from The First New Chronicle and Good Government [abridged], by Felipe Guaman Poma de Alaya. Selected, translated, and annotated by David Frye. Copyright 2006 Hackett Publishing Company. Reprinted with permission from the publisher.
Felipe Guaman Poma de Ayala, The First New Chronicle and Good Government, ca. 1610
The production of the mines mentioned in the passage most directly contributed to which of the following in the period 1450–1750 C.E.?
3. This question refers to the following information.
That day the Reverend Xuanzang was chosen from among all the monks. He had been a monk from infancy, and ever since birth he had eaten vegetarian food and observed the prohibitions. His maternal grandfather was an imperial commander, Yin Kaishan. His father Chen Guangrui had come top in the Palace Examination and had been appointed a grand secretary in the Imperial Library. Xuanzang, however, had no interest in honour and glory, and his only joy was to cultivate Nirvana. His virtue was great; of the thousand sutras and ten thousand holy books there was not a single one that he did not know.
…
He looked to the West and prayed, "I am the believer Chen Xuanzang sent on imperial orders to fetch the scriptures. If I am fated to have a disciple, may I be able to unseal the golden words and release the divine Monkey King to come with me to the Vulture Peak. If I am not fated to have a disciple, and this monkey is an evil monster who has deceived me and will do me no good, then may I be unable to remove the seal." When he had prayed he bowed again.
From Wu Chengen, Journey to the West, ca. 1590s
In which of the following ways does the excerpt above most complicate historians' understanding of the career of the Chinese monk and traveler Xuanzang?
4. This question refers to the following information.
By what principle of reason then, should these foreigners send in return a poisonous drug? Without meaning to say that the foreigners harbor such destructive intentions in their hearts, we yet positively assert that from their inordinate thirst after gain, they are perfectly careless about the injuries they inflict upon us! And such being the case, we should like to ask what has become of that conscience which heaven has implanted in the breasts of all men? We have heard that in your own country opium is prohibited with the utmost strictness and severity. This is a strong proof that you know full well how hurtful it is to mankind. Since you do not permit it to injure your own country, you ought not to have this injurious drug transferred to another country, and above all others, how much less to the Inner Land! Of the products which China exports to your foreign countries, there is not one which is not beneficial to mankind in some shape or other.
Lin Zexu, Chinese trade commissioner, letter to Queen Victoria, 1839
Which of the outcomes listed below followed the delivery of Lin Zexu's letter?
5. This question refers to the following information.
Every two months His Majesty sends from Lima 60,000 pesos to pay for the mita of the Indians. Up on the Huanacavelica range there are 3,000 or 4,000 Indians working in the mercury mine, with picks and hammers, breaking up the ore. And when they have filled up their little sacks, the poor fellows, loaded down, climb up those ladders and rigging, so distressing that a man can hardly get up them. That is the way they work in this mine, with many lights and the loud noise of the pounding and great confusion. Nor is that the greatest evil; that is due to thievish and undisciplined superintendents. According to His Majesty's warrant, the mine owners at Potosí have a right to the mita of 13,300 Indians. These mita Indians earn each day 4 reals. Besides these there are others not under obligation, who hire themselves out voluntarily: these each get from 12 to 16 reals, and some up to 24, according to how well they wield their picks or their reputation for knowing how to get the ore out.
Antonio Vasquez de Espinosa, report on mining in Huanacavelica and Potosí, 1620s
The third principal reason the local Yakut and Tungus natives are ruined is that from the time they first came under Russian control, they have been forced to pay yasak tribute. Some have paid in sables, others in red foxes, still others in cash. At first there were plenty of furbearing animals there, but now there are no sables and not many foxes in those lands, from the shores of the Arctic Ocean all the way south to the great Lena River. Moreover, almost half the natives cannot hunt because they no longer have horses, many of which have been pawned to the yasak collectors.
Heinrich von Füch, "On the Treatment of Natives in Northeast Siberia," 1744
Which of the following factors, not mentioned in the second passage, would have been most likely to create added difficulties for native Siberians attempting to fulfill their tribute obligations?
