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Vietnam was divided in two at the ________ parallel.

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"When I was ten years old, I worked on my father's farm, digging, hoeing, and gathering and carrying our crop. We had no horses because only officials are allowed to have horses in China. I worked on my father's farm until I was about sixteen years old, when a man from our clan came back from America. In America, he had purchased land about as large as four city blocks and made it into a paradise. The man had left our village as a poor boy. Now, he returned with unlimited wealth, which he had obtained in the country of the American wizards.The man's wealth filled my mind with the idea that I, too, would like to go to the country of the wizards and gain some of their wealth. After a long time, my father gave me his blessing and my mother took leave of me with tears. My father gave me some money and I went with five other boys from our village to take a steamship from Hong Kong. The engines that moved the ship were wonderful monsters, strong enough to lift mountains.When I got to San Francisco, I was half-starved because I was afraid to eat American food. But after a few days of living in the Chinese quarter, I was happy again. A man got me work as a servant with an American family and my start was the same as most of the Chinese in this country."Li Zhou, laborer from Guangzhou province in southern China, interview given to a reporter in the United States describing his journey to the United States in the 1860sQuestionOn a global scale, the gender makeup of the migrants referred to in the second paragraph best helps to explain which of the following social changes in home societies in the nineteenth and early twentieth centuries?

"Every denial of justice, every beating by the police, every demand of [colonial] workers that is drowned in blood, every scandal that is hushed up, every punitive expedition . . . brings home to us the value of our old societies. They were communal societies, never societies of the many for the few. They were societies that were not only pre-capitalist, but also anti-capitalist. They were democratic societies, always. They were cooperative societies, fraternal societies. I make a systematic defense of the societies destroyed by imperialism."Aimé Césaire, Afro-Caribbean intellectual, Discourse on Colonialism, 1953QuestionCésaire's statement above was most likely made in response to

"The misfortunes and decline of this country [Bengal, a region in eastern India] began on the day of the Muslim conquest. Just as a storm wreaks destruction and disorder upon a garden, so did the unscrupulous and tyrannical Muslims destroy the happiness and good fortune of Bengal. Ravaged by endless waves of oppression, the people of Bengal became withdrawn and timid. Hinduism, our native religion, also took distorted forms.But there are limits to everything. When the oppressions of the Muslims became intolerable, Brahma, the Lord of the Universe, provided a means of escape. The resumption of Bengal's good fortune began on the day the British flag was first planted on this land. Tell me, if Muslim rule had continued, what would the condition of this country have been today? It must be loudly declared that it is to bless us that the Lord Brahma has brought the English to this country. British rule has ended the atrocities of Muslim rule. There can be no comparison between the two: the difference seems to be greater than that between darkness and light or between misery and bliss."Bholanath Chakravarti, Bengali religious scholar, lecture at a meeting of a Hindu reformist society, Kolkata, India, 1876QuestionA historian analyzing the lecture would most likely argue that the audience of Chakravarti's lecture is significant because it shows the most direct contrast with which of the following developments in the nineteenth century?

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