Create me a 20 question multiple choice quiz on long division and equivelent fractions sutable for 12 year olds

“On this night, we share a roof protecting us from fleets of inequity. Our unification promises a better tomorrow. Those larger than myself, sitting on their marble thrones, sipping blood from cups composed of human skin and singing songs of so-called virtue, grow weaker each moment. Their caravans are revolting. There is hope yet. There is progress! Though tonight may mark a countdown, it is still a celebration. Look at all we have done, not just for Trials but for Palatium Infra as a whole. In four years, when I’m no longer Sovereignty, the Spoiled Purity and his people will continue to strive. So drink! Smoke! Crush up those exotic plants and snort them! We will not falter, weaken, or wane. Our influence is expanding, and somebody new opens their eyes every day. Even the Silbys of Aculeus have reached alarming potentials despite their embittered minds. So long as you relish in tonight, dance, and pray to your “dead” Gods, our revolution shall rise beyond the bounds of class, and when I’m only a commoner, we shall rise again beyond our brainwashed adversaries! Cheers, my people. Cheers!” Followers raised their cups. Some clinked theirs together. Others stood still and screamed breathlessly in agreement. I smiled with courtesy, then stepped off my platform. My voice still rang across the cellar. Speeches before were grander. Those displays were supposed to be emptying, and yet this one left me bloated, swollen tight. I watched as they popped the corks of their bottles and chanted in the name of Purity. Maybe the quality of my words wasn’t what mattered to them anyway, so long as I screamed loud enough. There’s no merit in attacking your people, a voice corrected me. “That’s right,” I said aloud. “Knox, my-my Sovereign!” squealed a nearby devotee, jittering as he stuffed his face with catered pastries. He was one I’d never seen before or had failed to remember. “Look what I’ve found! It’s wine, and not the shoddy Infran kind, either. Earth-made with good fruit! I don’t know how anyone managed to get their hands on this. Maybe some space travel mischief.” He giggled and held up a small glass bottle. “How neat.” “I want you to have it, Sir.” I nodded my head. “Yes, of course. Thank you.” Backing off into the midst of rowdy disciples, I clutched the bottle. What a waste of grapes. It could have been jam instead. Earthly food had a superior taste, ripe with delicate intricacies and nostalgia, but Palatium Infra had mastered the art of alcohol. Why waste your time with a drunkenness so sad and sickening? The booze of trash. Not many more followers approached me. The barren peroration must have upset them. My hands itched to submerge into my suit pockets, and my legs stood suddenly numb, wobbling. Four more years until I’m nothing. But tonight, you are nothing. “Shut up,” I told myself. Tightly packed together in the corner of the dwelling sat the Sibyls. A mound of writhing fabric and tones of skin made up their unified silhouette. I snapped the strap of the nearest gown, balancing on my hands and knees, waving the bottle before them. In their almost rodent nature, narrow noses prodded my way. Their dresses wrinkled and fell to their ankles. Knees dropped, and eyes widened. Many grumbled at me like hungry she-beasts. Those newer ones with faded curtains for hair, sunken eyes, and dirtied nails looked, hid their face, then sobbed. I imagined them in a pack together, fighting wildly against the Spoiled Purity in their rat decorum–biting down with square teeth laced with rabies. “I’ve got you all something,” I said. “Go back off to your pedestal and yap some more. We don’t want it.” A woman rose from the pile and spat. “You don’t even know what it is yet. It's Earth hooch, or more likely a near-flawless replica. I figured you girls would also like a chance to enjoy yourselves tonight.” “Your playmates have been harassing us since the moment you hung the banners and opened the cellar door.” The youngest, with a striking cyan mop upon her head, uncoiled from the mass. What was she now? 20, 21? We celebrated a birthday recently, I thought as she spun around me. “I remember something about a promise. Multiple promises, actually. Are you trying to bribe us into just shutting up and taking it? Because if another sticky, 40-year-old, Earth-born virgin gropes my shoulder, I’m going to have an aneurysm!” the girl continued. “Why not an Infran follower? Do you like it when they touch you?” I returned her accusing tone. “I’m sorry, sweet prophets, that you feel I’ve neglected my duties. I’ll keep a better eye out. Remember, you can always just holler if somebody is bothering you. And Anwen, friend, if I’ve ever tried to bribe you with anything, it was certainly the hair dye. I mean, look at you! Such handsomeness!” I exclaimed. The other Siblys began to encircle her, uttering compliments or even announcements of their envy. Anwen disappeared in a wink with flushed cheeks back into the mound. “I’ll just leave this here.” Smiling, I set down the bottle. ** “141, 143. . .” I counted each step as I trekked the staircase. There was no doubt I lost track somewhere. The ledges kept spawning under my feet, infinitely multiplying until I wasn’t moving at all–swallowing me up in a whirlpool of stone. My tie still hung around my neck, and my blazer remained tied around my hips as a skirt. Streaks of red dribbled off from the cavity in my chest. It was a gorgeous marking, sensual to my fingertips as I traced its edges. Purity, oh, Purity. Purity and his wings of burnt skin. Purity and his many faces. Purity the spoiled. Purity the mutilated. The Silbys did not bother waiting for me. On bare feet, they stormed up the stairs to their room. A trail of red, though in paint unlike mine, streamed after them. None looked remotely near me as they squeaked and gossiped intangibly. I saved them, those Infran broads, enlightened them. As much as they liked to deny it, spit at me, and bask in the thought of their victimhood, in this home, they stood empowered. You’ve done well, my thoughts affirmed, though in the manner of an insincere commentator rather than a hype man. Teeth grace in tile violin goes laundry paper when. It dissolved into an intruding drivel. I rubbed my head and sniveled. “Do you need help, Knox?” called a Silby. Fattened by my coddling, her shadow fell upon me from the doorway steps ahead. I attempted counting again. There must’ve been at least another hundred between me and her. “I’m hallucinating some,” I said, breathing deeply to suppress a burp as I struggled to recall her name. Two syllables. Typically Latin, though sometimes English. Drops of slobber leaked from my mouth. “I’m hallucinating some, Tybal. Do you like your name, Tybal? I would have named you something better. Ty-Tyballinia. No, we’d have to eliminate the ‘ball’ aspect. It sounds too crude.” “One foot in front of the other,” she said. So I walked. Mess greeted me at the doorway. Dirtied culinary obscured the dark wooden countertops, and the sink lay running. I approached the kitchen table, sat, and set my face down upon its cool wooden surface. Assaulting my nose was the smell of neglected flowers, like soil mixed with the kind of sweet cough medicine that would have left me gagging as a child. Open windows whispered songs of the twilight hour through the vessels of busy trolleys and shooting guns. My mouth strained to vomit, but there was nothing in my stomach to regurgitate except the petals of Stulto’s bloom, which came out effortlessly in little sputters. Teetering, I stood up and brushed disgorged plant parts off the tabletop. “Love,” I said as I slogged up yet another staircase. “Are you awake?” She said she’d wait. Somebody’s gotten her. No, she always misses movie night. That sleepyhead, I assured myself. There was a stirring amidst the manor’s cloak of dusk. Portraits of myself, my wife, and my daughter turned to face me as the hallway lights flickered, escaping their quartz frames to penetrate my ears with nonsense. The taxidermied heads of Infran creatures bared their teeth. I stopped to stare at my favorite, an adabactor with daunting spiked tusks poking out from its forehead. Its nose remained black and sharp, and its eyes wide with malice. “Where is my Spes, Adaba-boy? Is she sleepy?” There’s someone in the house. The sounds of the stirring rose along with my blood pressure. Footsteps orbited around me, drawing near and far and then near again, little dancers in the dark. The carpet immersed me in its mass of purples and blues, leaving my skin stained indigo and my vision abstracted. I toiled to reach the master bedroom across the aisle as it stretched out to me with bright lights and celestial howling, like a dove struggling in a pool of oil. Never again with Stulto’s bloom. Never again on what was already a bad night. My hand brushed the doorknob, and the high abruptly faded into only a persistent hum-buzz twirling around my brain. The portraits returned to their typical depression–Spes posing with her ax, Ari’s school photo, and myself in the cap I wore when addressing the military with the Verbis emblem embroidered in its center. All lifeless shots. Who were they for when they captured not the subject’s essence but only some fragment of their identity? They used to feel personal, not advertisements of some supposed characters. Servants, babysitters, and likewise civilian guests, I reminded myself, mustn’t forget whose home they’re in. Yet my body moved independently, taking Ari’s from its hook and laying it backward against the wall to hide her distant grin and tamed posture. It was time for new pictures. Sweet ones, real ones; time was ticking. I approached my own when the stirring began again. Groans and squeals erupted from the vents as if someone had set a pen of pigs loose in my crawlspace. No, not the crawlspace, my bedroom door. I turned the ruby knob. Underneath a blanket wrestled my two squealing piglets, their skins melting together beneath the layer of duvet. Fishnet leggings and manicured nails outstretched and scraped at the sheet beneath them. One raised its head, a salmon-colored man with sweat running down his forehead. Through the crack in the door, we met eyes, his Infran Dr. Sesuss nose flaring its narrow nostrils. No mark of the Spoiled Purity existed carved onto his naked body. My chest felt tight. I stepped back. I was suffocating. Spes emerged from the linens, her hair flowing down her back and her dark skin glistening in front of the bedroom window. She giggled and held the man, the blanket falling and revealing inches of her body I had not seen in months. “Darling,” whispered the rosy-faced man, “look.” He was unfathomably ugly and grotesquely young, with beady, lifeless pupils that dilated when he faced me. The excess flesh on his face sagged while he bit down on his thin lips. My wife faced me, gasped, and strained to cover herself. Suddenly, I was a stranger. A small child who had walked into his parents having sex. I unfurled the door completely. “Get out of my house,” I said. The man stayed in place. “Get out of my house,” I repeated. “Knox,” Spes began. Tears ran down her round cheeks. “Shut up!” I turned to the man, picking up a marble trophy from on top of my dresser. “Get out of my house! I’ll kill you!” “Knox!” Spes sobbed. “God damn it! I hate you! You barely look at me. Every day, there’s less passion. God, God, God, I don’t want to fuck a dead man!” she screamed, “You get out! Get! Get!” My hands wrapped tighter around the statue. That pig of a man was attached to her at the side, his face equipped with a scowl that challenged mine. He thought I was weak; frail like a decaying dementia-ridden senior. I imagined his skull bashed in, his scowl gone, and the feist and confidence in his face beaten into numbness. A new portrait was in order of such brutality, him as a splintered slab of wood, rashed and beaten, a carcass licking my boot. The churning in my brain had come back. Every wall shook. Clock faces came to life and rang in alarm. Indescribable noises caressed my eardrum before breaking into sorrowful weeps. Was it my own? I stared at Spes in motionless frenzy, clenched my teeth, and screamed like a siren. Passionless. What a lie! An excuse, more like. One that erased all my ventures, reducing me to a nobody. But I was not a nobody. I thought of my sect, my campaigns, my endurance through the political brutality of my empty hive-mind world–even my collection of literature, maps, and artifacts. I thought of daring nights alone with Spes when we were young, ravaging each other, two sardonic eggheads suddenly overcome with desire. The veins in my neck throbbed as I gasped for air. It was all I had. I threw the figurine at the man’s head. Eye shut, I heard the thud. A million singing voices of victory flooded out of the cracks in the floorboard. Proving myself a man to the woman I loved in a display of fervent violence was passion. I strained my ears for his cries, though I did not look yet. There had to be a pause, a moment of relief, where I stood tall as a skyscraper and seemingly fought to stay contained in front of my wife and her wounded, quivering paramour. Frantic footsteps rushed off the bed and past my side. I turned and grappled against myself to seize my wife’s shoulder. “Spes!” My eyelids lifted. Escaping was the man with that same numb expression in which I had imagined him. “You’re insane,” he said. I swiveled back towards the bed. With her curly locks flowing over her breasts and her limbs bent at her sides, Spes sat limp pressed against the headboard, her forehead bludgeoned and the statue resting on her stomach. Lips pursed and sweet, my Renaissance beauty reclined there in the guise of a squashed bug. But she was not dead. The desk ornament I flung was only the size of my shoe. Spes, that dramatist, may have been slightly hurt but was far from dead. She only wanted me to think she was to observe me at my most distraught, like a leech feeding on misery. “Get up.” Staggering toward the bed, I said. “You wanted passion? I showed you passion. ‘Shoved it right into your head. Of course, we both know who that gesture was meant for. . .” I fumbled to find my wit. Cold skin met my hands as I stroked her face, unable to resist checking her pulse, even though she was not dead. “I love you, Spes,” I said. Rain pelted against a nearby window. “Spes, please. Please.” No vibration answered my plea. I lifted my hand, sitting next to her now. Tears did not come. There was not any blood on the trophy, but when I picked it up, it felt to be now only a cruel instrument. It depicted a younger me in white marble, with my glasses and collared shirt being the only things painted. Both were in pink. It was a favorable color. I scrambled from the bed to vomit pure digestive bile on the rug. My stomach heaved. I ran my nails along every piece of myself I saw, a dog chasing my tail. As I slammed myself against walls and convulsed, my own heart grew ever louder in my chest. “Dad? I heard–” Ari’s slippered feet hammered across the floor. “Mom? Mom?” I kept my eyes on the storm. Silence fell. “She-She isn’t—your—.” Gasps interrupted every syllable she spoke. “You’re a murderer. Bad. Like they said,” she breathed, “ You beat her!” The words became mush, alphabet soup. Ari ran back down the hall. “My-My mom is dead. . . .Yes. . . Manor of the Trials Sovereignty. . .Ari Sorkin. . . I’m afraid he’s going to hurt me,” she said, presumably over the phone. It was all too fast. I crawled onto the windowsill, opened the glass, and let myself plummet into the alley below. Gusts of wind howled. The lack of motion or sensation informed me I had passed and again lived. Another Palatium Infra, another strange planet in which the celestial endowed rotting men with the opportunity to inhabit. Was this it? Was it all just an impossible limbo of galactic traveling? My surroundings were overwhelmingly gray, an abyss of clouds. Perhaps I had now met the real coming world, and my family and old friends lived here, ready to rush to my sides, lift me up, and jump for joy. Spes would be there. She would be enraged, but at least she’d be there. You are a bad man. You are a bad man. My eyelashes fluttered. There was a tugging sensation in my leg. The fog was wavering along with my ascendance. “No,” I yearned, trying to grip the clouds and stick them in place. “Stay with me.” But the peace was fleeting. I felt the cement under me and the moist garments clinging to my figure. My leg burned. Carefully, I craned my neck, only to observe the promenade as my surroundings. The most underwhelming of filth and danger, individually Infran. Forever my coming world. What a fool I was, having forgotten my blessing. Those idiot Gods could not tell the difference between assassination and self-infliction; a faulty insurance plan. The urge to cry at last set over me, and so I sat and wailed hot salvia into my palm, shielding my mouth to muffle the noise. Thunder echoed my hushed howling. Raindrops turned to pebbles. Under the ambiance of the stormy night, I could have sworn I heard troops stomping, guns cocking, and the chanting of my name. They had all been waiting for this. Billboards came to life, and I could only sit and spectate as the scenery flashed red. I inhaled fear and sobriety through runny nostrils. “Trials Sovereign Vsevolod “Knox” Sorkin is currently at large for the suspected homicide of Spes Sorkin, breaking the first term of the Sovereignty Charter. We now instruct you to report any sightings of the Earth-born, caucasian, roughly 195 centimeters tall, brown-haired, and brown-eyed man to your local Guard post. One can identify the suspected convict specifically by an occult tattoo of Purity’s Coronet on his lower back. No attempted execution or elongated punishment will take place until our Guards conduct an autopsy proving his guilt, per Life’s 1238 commandment. We cannot be sure when or if the Gods will revoke his blessing. Remember, when Gods frown upon strife, opt for a peaceful life. We permit all grieving festivities until Cagidus 4th. Good year!” towering buildings sang out in broadcast, repeating that same convoluted message quicker the instant it ended. Sometimes, the announcer spoke in Latin for the Infran children, other times in Chinese, Hindi, or Spanish to cater to those of irrelevant tongues. You aren’t a bad man. You are a stupid boy. Puddles sloshed. Somebody was approaching. I didn’t dare waste any remaining energy avoiding the Guards and their prodding blades. How did that phrase go? You dug your grave. Now lie in it. And so I embraced the cement. “Knox?” said the Guard. No, her tone was too sincere, and no authority would proceed in such a manner. There wasn’t confirmation on whether or not I was armed, and it wasn’t as if she could shoot me first. She was a partygoer, having just left from the cellar’s backdoor. I shooed her away with my hand. She hovered, and I discerned her shadow hesitating over my body. A man could not rot in peace. “Come on, get up! They’re after you!” Hands reached around my torso, struggling to handle my weight as they urged me onto my feet. That leg, the burning one, my right, trembled and bent unnaturally upon impact with the ground. The partygoer slung my arm over her shoulder, balancing me. My eyes caught a glimpse of a cyan mop. “Anwen?” I rasped, “hu-who let you out?” Keys jangled in her hands–my keys. “I escaped,” she said casually, coercing me to walk beside her. “Quicken your pace. I just heard somebody on your front porch. ‘You see that compost bin down the alley? We’re gonna burrow right down into the depth of that. If they open it and uncover us, I’ll be on top, and I can hide you and act like I’m just a homeless amica trying to take a nap.” With a tightening grip, she led me like livestock to the stinking crate. “I don’t understand, Anwen,” I said. “They’re going to torture and kill you, stupid. You know they’ve been wanting to, and you just handed the opportunity to them!” “I understand that.” It was becoming increasingly challenging to hide the fragility emerging in my voice. “You said you were escaping. Why stop and help your captor?” “What else could I do? Leave you there?” Attempts to shove my wounded body inside its mass of discarded fruits and vegetables began. She yanked down upon my head and submerged me in the fertilizer sea. The evidence grows indisputable, I thought as I stared at the abruptly humane Infran girl, diving in after me, that I belong here. “Damn me to hell! I’ve killed her! My love is dead!” an uncontrollable cry leaped from my mouth. “Shut up! Soon you’ll be, too, if you don’t quiet down.” The actual noise of the Guards darted past us: disorientated marching, guns clanking against each other, cluttered belts rattling, the Latin squawking. One paused to open the bin’s lid, though only rummaged through the surface layer of peat before carrying on. “What are they talking about? I struggle with my Latin,” I whispered. “The search, mainly.” Aggression remained firey in Anwen’s clenched jaw. Though she sat on top of me, there was a monumental distance between our rain-soaked forms. I curled up into a ball, ducked my head between my knees, and dreamt of Spes, ignoring the stench of spoiled food rising from every crevice of my dwelling. The next coming world was due to adopt me again as I forced sleep. I prayed for a canyon of fluffy haze, where I waltzed with pale memories but found nothing but the petrifying stillness of my mind. Killed and ran. Violent as a Guard just to prove a point and watch it backfire. Why would any heaven want to welcome me? I clung to the picture of Spes in my head like it was the last ember of an extinguished flame. “Did you mean to kill her?” Anwen interrogated. “Someone like you would immutably believe yes.” “And who is someone like me? You can’t even treat me like a person for a moment, can you?” grating drama decorated her words. “You know my opinions. I have not seen much of your or your breed’s faces besides that of cruelty and ignorance.” I retorted. “I just saved you! Does that make me cruel and ignorant?” “It makes you an idiot, which is another word for somebody ignorant.” “And why am I an idiot?” She asked. “Because you helping me does no good. Thank you anyhow. Now, do yourself a favor and scram.” As she bent her leg in anticipation, preparing to strike me on the forehead, I sensed an invisible withdrawal widening the gap between us. “You never answered my question,” Anwen took me by the end of my tattered tie suddenly and started her game of shepherd and sheep over again, pulling me back up to the crate’s exit. It appeared as a shining light at the end of a maze of rubbish and mold. “No. Of course not. Spes was my everything,” I sniffled. “I knew it. You couldn’t even bring yourself to hit us, let alone murder your wife. The girls and I always figured you were sensitive.” My heart rate quickened. Today was one of humbling and misery–one to pray a hail spike would fall from the sky as sharp as a needle, pierce into my eyelid, and lobotomize me. I wished I could have merely died or hit my head hard enough not to have to deal with it all. No, I wished I was Anwen with her snarky, careless glow and lack of depth in her eyes. As we emerged from the compost bin together, I fantasized about strangling her until her face turned purple, her weakening spirit no longer categorizing me as “sensitive”, but the thought could only remind me of wielding that trophy and the microscopic traces of my wife’s tender skin tainting it, which turned my guts inside out. “That’s why I think you could use a little help,” Anwen said, “It seems like you can’t walk, either. Your leg is all twisted up.” She undid one of her trim pigtails and handed me the band. “Take off your tie and put up your hair. ‘Will make you less recognizable. Then swallow your pride and stick with me.”

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Figlio di un decurione, Patricio, ancora pagano, e della cristiana Monnica, fu iscritto tra i catecumeni; compì gli studi in patria, a Madaura, poi a Cartagine: periodo da lui descritto come di abbandono alle passioni amorose. Da una concubina ebbe nel 372 un figlio, Adeodato. La lettura dell'Hortensius ciceroniano lo attrasse, diciannovenne, alla filosofia, e aderì presto al manicheismo, presentatogli come spiegazione scientifica dell'universo. Se ne fece anzi propagandista a Tagaste, dopo la morte del padre, e a Cartagine ove ottenne qualche successo come retore, e scrisse il suo primo libro, De pulchro et apto (perduto), in cui pare si sforzasse a dare veste filosofica al manicheismo, nel quale era però rimasto semplice uditore. Passò poi, abbandonando la madre, a Roma; quindi, su raccomandazione di Simmaco, come professore ufficiale di retorica (autunno 384), a Milano, ove maturò la crisi spirituale, in seguito alla quale, dimessa la concubina e rinunciando al matrimonio vantaggioso per cui insisteva Monnica, si decise ad abbracciare il cristianesimo, che gli si palesava, allora, come in pieno e perfetto accordo con la filosofia neoplatonica e la predicazione di s. Ambrogio. A Cassiciacum (probabilmente Cassago, in Brianza), dimessosi dalla cattedra, scrisse le prime opere pervenuteci (i dialoghi Contra academicos, De vita beata, De ordine e Soliloquia) e cominciò a comporre una serie di manuali delle arti liberali; fu battezzato da s. Ambrogio la notte del sabato santo (24-25 aprile) del 387. Trascorse a Roma l'inverno (Monnica morì ad Ostia nel novembre) e tornò a Tagaste, continuando, nella vita monastica, la sua attività di scrittore. Nel 391 fu ordinato sacerdote a Ippona, ove, tra la fine del 395 e il 396, fu consacrato come successore dal vescovo Valerio già prossimo a morte; lo stesso fece poi (426) A. col prete Eraclio. Le reliquie, portate in Sardegna da s. Fulgenzio e altri vescovi esuli nel 486, furono dopo l'invasione saracena trasportate, per opera del re Liutprando, a Pavia ove gli fu eretto il monumento: ma che fossero di lui quelle ritrovate nel 1695 fu contrastato dal Muratori e da altri. Nei 34 anni di episcopato lo tennero occupato, oltre le cure costanti dedicate alla sua chiesa, la copiosa corrispondenza (ci sono giunte 218 lettere di A., oltre i trattatelli in forma epistolare, e 53 dirette a lui), la predicazione (i sermoni conservati e noti finora sono più di 500), i concilî e le eresie e scismi, la lotta contro i quali assorbì grandissima parte dell'attività letteraria, che ha reso A. proverbiale come uno non solo dei più dotti e profondi, ma dei più fecondi scrittori mai esistiti. Appunto le polemiche, insieme con la conversione, l'ordinazione e la consacrazione, contrassegnano, all'ingrosso, anche periodi dello svolgimento del pensiero di lui. Con la conversione comincia la polemica contro i manichei, già accennata nei "Dialoghi di Cassiciaco" e continuata in una serie di scritti per lo più filosofico-religiosi (per es. De quantitate animae, De libero arbitrio, il libro VI De musica, De magistro, De vera religione, De utilitate credendi), in cui vediamo A. passare gradatamente dall'affermazione della superiorità essenziale della ragione sulla fede, a quella dell'utilità e ragionevolezza dell'affidarsi all'auctoritas fondata sulla rivelazione e universalmente riconosciuta, della Chiesa; ed elaborare insieme la sua caratteristica dottrina della conoscenza. La felicità, cui gli uomini aspirano, non si consegue senza il possesso della verità. Contro gli scettici, egli usa l'argomento principe: se dubito, so di dubitare, dunque di essere; se sbaglio, sono (motivo che da taluni storici della filosofia viene indicato tra gli antecedenti del dubbio cartesiano: non sfugge comunque il diverso contesto). Ma la verità va cercata in me stesso: è la dottrina neoplatonica del ritorno su sé stessa dell'anima, che, riconosciuta la mutevolezza del mondo esteriore, percepito dai sensi, e la sua propria, si avvia a ricercare la verità immutabile, per cui è vero ogni ragionamento vero, e che è Dio medesimo. I sensi, dunque, e anche le parole del maestro, non fanno se non ridestare idee, che sono già nell'anima: non però nel senso della dottrina platonica della reminiscenza, ma in quanto in interiore homine habitat veritas, parla cioè, in fondo all'anima, il Maestro interiore, il Verbo divino; nell'uomo (in interiore homine) brilla la luce del vero che dona a ciascuno le rationes aeternae, principio e fondamento di ogni giudizio. È questa la teoria detta dell'illuminazione, che, non del tutto chiarita da A., si presta a varie interpretazioni (secondo che le rationes aeternae si intendano come "idee innate", o come "categorie" del giudizio); essa si collega alla dottrina del "maestro interiore", il Verbo, il solo vero maestro: sicché l'insegnare degli uomini è solo un preparare ad ascoltare la voce del Verbo divino. Queste dottrine furono da A. mantenute anche in opere posteriori ma il primitivo entusiasmo per Platone, Plotino e i "platonici" (che, se fossero vissuti ora, - dice - si sarebbero fatti cristiani) e per i neoplatonici si affievolì col tempo. La polemica antimanichea venne continuata in altri scritti (per es. Contra Adimantum, Contra epistolam Manichaei quam vocant fundamenti) fino al voluminoso Contra Faustum e ad altri opuscoli fino al 405 circa, poi sporadicamente in un paio di opuscoli e, in parte, nel trattatello contro tutte le eresie (De haeresibus, 428-29). L'ordinazione sacerdotale obbliga A. a spiegare al popolo i libri sacri; egli partecipa più intimamente della vita della Chiesa e viene a conoscere lo scisma che tormenta la Chiesa africana. Comincia così la polemica contro il donatismo, con l'interessante Psalmus abecedarius contra partem Donati, primo esempio degli scritti popolareggianti di A. (versi di 16 sillabe, abbandono della prosodia e metrica classica, assonanza in e), poi con una serie di opere (Contra epistolam Parmeniani, De baptismo, Contra litteras Petiliani, Contra Cresconium) fino alla grande "conferenza" di Cartagine (411; Breviculus collationis cum donatistis) quindi, con minor frequenza di scritti, sino al Contra Gaudentium (420 circa). In questa polemica, che lo portò a occuparsi dell'ecclesiologia, A. segue s. Cipriano e s. Ottato mantenendo fermissimo il principio della validità ed efficacia obiettiva (ex opere operato) dei Sacramenti, la cattolicità e l'unità della Chiesa, fuori della quale non v'è salvezza e che è corpus permixtum: ne fanno parte cioè grano e zizzania, buoni e malvagi, che soltanto Gesù Cristo ha diritto di separare nel giorno del Giudizio. Ma mentre all'inizio, e ancora nel 411, A. non voleva ricorrere ad altro mezzo che la persuasione attraverso la discussione, tuttavia, con le leggi di Onorio contro gli scismatici e di fronte alla loro ostinazione, cambiò parere: e come dalla netta distinzione tra scisma ed eresia passò a definire questa quale "scisma inveterato", così ammise la legittimità e necessità della coercizione e del ricorso all'autorità civile, fissando altresì il dovere per il sovrano cristiano di attenersi al magistero della chiesa.Ma con l'ordinazione A. si dedica anche con maggiore intensità allo studio della Bibbia: specialmente del Genesi, passando dall'interpretazione strettamente allegorica (De Genesi adversus Manichaeos, 388-90) a quella letterale, e insieme di valore filosofico (De Genesi ad litteram liber imperfectus), e di s. Paolo (Expositio quarundam propositionum ex Epistola ad Romanos, Epistolae ad Romanos expositio inchoata, Expositio Epistolae ad Galatas, parecchie delle questioni trattate nel De diversis quaestionibus octogintatribus). Cogliamo qui un momento importantissimo nello svolgimento del pensiero teologico di A., e oggetto di molte discussioni. Egli si è sforzato di mantenere in primo luogo la giustizia di Dio, che premia i buoni, cioè coloro che credendo si acquistano un merito, e che punisce i malvagi. Ma, dopo un lungo sforzo, A. viene a riconoscere che il momento iniziale dell'atto di fede, l'initium fidei, che è initium salutis, non è opera dell'uomo ma viene da Dio: al quale non si può tuttavia rimproverare alcuna ingiustizia, se, gratuitamente, fa grazia ad alcuni; mentre gli uomini tutti, in cui sopravvive il peccato originale, non meritano se non la condanna. Questi concetti appaiono per la prima volta con tutta chiarezza, nel primo scritto posteriore all'episcopato di A., il De diversis quaestionibus ad Simplicianum. Frutto di questa conquista del suo pensiero, che lo induce a rimeditare sulla sua vita, si possono considerare le Confessioni (398 circa), nelle quali, altresì, sono ripresi altri due temi che lo appassionano: quello della cultura cristiana e quello dei principî che presiedono all'interpretazione della Scrittura. La prima questione è da lui affrontata sotto l'aspetto teorico nel De doctrina christiana (interrotto, ma ripreso e terminato nel 426): come anche nelle Confessioni A. è sensibile ai pericoli della cultura tradizionale, pagana, ma vuole salvarne il buono, che va assunto e fatto proprio dal cristianesimo. Così, conchiudendo una lunga controversia, A. assicura col peso della sua autorità la trasmissione della cultura antica. Ma nelle Confessioni il problema della memoria (in essa è la misura del tempo) trascina seco quello della creazione. A. la ritiene avvenuta nel tempo, anzi col tempo, dal nulla, e per tutte le cose simultaneamente, ma non allo stesso modo: ché alcune furono create da Dio non in atto e nella loro forma perfetta, ma solo in potenza, o in germe (rationes seminales, energie latenti destinate a svilupparsi nel tempo e a produrre, al momento opportuno per ciascuno, i diversi esseri). A queste conclusioni A. è portato da un nuovo studio dei primi 3 capitoli del Genesi (De Genesi ad litteram libri XII, tra il 401 circa e il 415 circa). Accanto al quale, tra le opere esegetiche, vanno ricordati il De consensu evangelistarum (400 circa), le Enarrationes in Psalmos, e i Tractatus in evangelium Iohannis, raccolte di sermoni su questi libri. Ma nelle Confessioni A. ha inserito anche un'istruzione catechetica (proprio con il commento al Genesi), affine a quella da lui data in un'altra operetta, il De catechizandis rudibus (400 circa). E il motivo della memoria, che appare nelle Confessioni, diventa importantissimo in un altro trattato su cui A. si affaticò lungo (400 circa -416 circa): il De Trinitate. L'anima è un pensiero (mens) da cui nasce una conoscenza (notitia), e nel suo rapportarsi a questa conoscenza nasce l'amore che essa si porta (amor). Nell'anima o, meglio, nella memoria, nell'intelletto e nella volontà, nella parte cioè più alta e nobile di essa, che ricorda, comprende e ama sé stessa, ma soprattutto ricorda, conosce e ama Dio, A. scorge le "vestigia" della Trinità divina. Di essa, criticando talvolta le formule di s. Ilario di Poitiers, egli mette in rilievo l'unità di sostanza, insistendo sull'uguaglianza delle tre Persone: le operazioni ad extra sono l'opera indistinta di tutte, ciò che si dice di ciascuna quanto alla sostanza, e anche alla sapienza e altri attributi, è comune, uguale, identico e numericamente uno in tutte; mentre esse si distinguono e si oppongono secondo le loro relazioni reciproche. Teoria che, chiarendo la processione dello Spirito Santo principaliter, sì, dal Padre, ma anche dal Figlio, divenne importantissima per lo svolgimento della teologia occidentale, cui A. ha legato il carattere "cristocentrico", conforme alla tendenza fondamentale del suo pensiero, aggirantesi intorno alla persona e all'opera del Cristo ed alla redenzione dell'uomo dal peccato, mercé la grazia. Intorno a questi temi scoppiò la polemica con Pelagio, già scandalizzatosi in Roma per l'invocazione delle Confessioni a Dio: da quod iubes et iube quod vis e ora rifugiatosi in Africa con il suo compagno Celestio (che, denunciato da Paolino di Milano, venne condannato nel 411 da un concilio locale, a Cartagine). Si possono distinguere in essa varie fasi: quella iniziale, in cui A. combatte ancora soltanto le dottrine, non gli uomini, che sa molto stimati (De peccatorum meritis et remissione, a Marcellino, il l. III composto dopo che A. ebbe conosciuto il commento di Pelagio a s. Paolo; De spiritu et littera ad Marcellinum e, a complemento, per asserire la necessità delle opere buone accanto alla fede, De fide et operibus; nonché il De bono viduitatis, dedicato a Giuliana, madre di Demetriade, in occasione della monacazione di questa); quella della polemica diretta, provocata dalle vicende di Pelagio in Oriente fino alla condanna da parte del papa Innocenzo I (con la celebre affermazione che, dopo tanti concilî, anche Roma locuta est; causa finita est; utinam aliquando finiatur error) e, dopo il grande concilio di Cartagine (418) da papa Zosimo (De natura et gratia contra Pelagium, De perfectione iustitiae hominis, contro Celestio, De gestis Pelagii, De gratia Christi et peccato originali); quella della lotta contro i pertinaci difensori di Pelagio (De nuptiis et concupiscentia ad Valerium comitem, Contra duas epistolas Pelagianorum, Contra Iulianum, e Contra secundam Iuliani responsionem, il cosiddetto Opus imperfectum, contro lo stesso Giuliano di Eclano, interrotto per la morte di A.), intesa al tempo stesso a chiarire la sua dottrina ai monaci di Adrumeto (De gratia et libero arbitrio, e De correptione et gratia, dedicati all'abate Valentino) e a combattere i "semipelagiani" della Gallia meridionale, insorti contro questi scritti (De praedestinatione sanctorum e De dono perseverantiae). Questa dottrina agostiniana del peccato originale, della grazia e della predestinazione, precisatasi ma anche irrigiditasi e spinta alle estreme conseguenze nell'ardore della polemica, si è prestata a varie e contrastanti interpretazioni. A. prende le mosse dalla condizione di Adamo, creato esente dalla morte (posse non mori, diverso da non posse mori proprio degli esseri spirituali) e dalla concupiscenza, capace quindi di non peccare (il posse non peccare, diverso dal non posse peccare degli eletti), e nella piena libertà di optare per il bene conformandosi a una ragione che aveva il perfetto predominio sui sensi, capace altresì di perseverare nel bene, grazie all'aiuto (adiutorium sine quo non) concessogli da Dio. Avendo Adamo peccato, la sua colpa si trasmise all'intero genere umano, divenuto così massa damnata; peccato di origine, che A. dimostra, fra l'altro, in base all'uso della Chiesa di amministrare agli infanti il battesimo che annulla la concupiscenza in quanto reato, ma la lascia sopravvivere actu, così che l'uomo, pur conservando il libero arbitrio, è privato di quella libertas ... quae in Paradiso fuit (Enchir. 26-27). Per poter resistere cioè alla concupiscenza, occorre ora un aiuto divino maggiore di quello dato ad Adamo: la grazia è dunque necessaria per avere la fede, e questa perché vi sia quell'amore di Dio, in quanto sommo bene, senza di che non esiste né beatitudine né vera moralità (e non vi sono pertanto vere virtù fra i pagani). Ma questo soccorso (adiutorium quo) non è concesso a tutti: Dio, senza alcuna ingiustizia, ma per un suo gratuito atto di misericordia, prepara per alcuni i mezzi, pienamente efficaci, per condurli alla salvezza cui li ha predestinati ab aeterno. Accusato dai pelagiani di manicheismo, A. tuttavia, come si vede, non considera come malvagia la stessa natura umana, e non condanna la procreazione: nel matrimonio, il male è la concupiscentia carnis; e anche questo può essere rivolto a un fine buono, la generazione dei figli congiunta alla volontà della loro rigenerazione attraverso il battesimo. Ma i bambini morti senza di questo, secondo A., non si sottraggono alla pena eterna. Poiché la trasmissione del peccato originale si spiegava più facilmente mediante la teoria secondo cui l'anima è generata, spiritualmente, da quella dei genitori (traducianismo), mentre, più conforme alla sua dottrina dell'illuminazione, era l'altra teoria, della creazione di ogni anima da Dio (creazionismo), A. rimase incerto fino all'ultimo (De anima et eius origine, 419-20). E poiché è ignoto chi siano gli eletti, la concezione agostiniana della predestinazione coincide con quella della Chiesa come corpus permixtum (v. sopra). La scossa profonda data a tutto il mondo romano dall'incursione di Alarico, le querimonie dei pagani additanti nel cristianesimo la causa di tutti i mali del mondo, indussero A. a meditare sulla storia, e a scrivere l'altra delle sue opere maggiori e più celebri dopo le Confessioni: il De civitate Dei. Nel corso della storia procedono unite le due città (Civitas Dei e Civitas terrena), nate l'una dall'amor Dei usque ad contemptum sui, l'altra dall'amor sui usque ad contemptum Dei e predestinate, la prima a regnare in eterno con Dio, l'altra a subire l'eterno supplizio. Neppure quest'opera è, in fondo, davvero sistematica; cosciente dello sviluppo del proprio pensiero, A. sembra invitare i lettori a imitarlo nello sforzo di progredire: del resto volle egli stesso correggere i suoi errori (ma anche dimostrare, specie contro i manichei, la sua fondamentale coerenza) in quella originalissima rassegna dei suoi scritti che sono le Retractationes (426-27). Va menzionato ancora, breve e bellissimo compendio della dottrina cristiana, l'Enchiridium ad Laurentium (De fide, spe, charitate, 421); e va almeno accennato il valore letterario dei suoi scritti, specie delle Confessioni. Festa, 28 agosto. L'interesse educativo di A. non è limitato ai problemi pedagogici più dibattuti dalla Patristica, e cioè all'utilizzazione della cultura pagana nella formazione dei ragazzi, ed ai modi e metodi dell'educazione religiosa. Esso si connette piuttosto ad un tema filosofico fondamentale nella sua speculazione, quello della "verità interiore" e quindi con la dottrina dell'illuminazione. Il processo educativo consiste nel trarre alla luce la verità, nel ritrovare Dio-maestro nel profondo dell'anima (Christus intus docet). Il maestro vero è quindi solo Cristo, i maestri terreni non possono far altro che stimolare la riscoperta della verità stessa che è in noi come segno della presenza di Dio. Dal punto di vista didattico A. accoglie la necessaria propedeutica delle "arti liberali", ma la cultura per sé non è indispensabile, poiché le virtù cristiane si realizzano anche al di fuori di esse. Necessaria è invece la cultura religiosa da impartire anche alle menti più rozze: nel De catechizandis rudibus Agostino parla di tale opera educativa, ponendo in rilievo la funzione fondamentale che ha in essa l'amore con cui il maestro discende al livello dell'educando (così come Cristo ha fatto per l'uomo facendosi uomo) e vivifica anche gli aspetti più elementari e consueti del fatto educativo.

Hi, I'm John Green, this is Crash Course U.S. History, and today, we're going to talk about slavery, which is not funny. 0:06 Yeah, so we put a lei on the eagle to try and cheer you up, but let's face it, this is going to be depressing. 0:10 With slavery, every time you think, like, "Aw, it couldn't have been that bad," it turns out to have been much worse. 0:14 Mr. Green, Mr. Green! But what about – 0:15 Yeah, Me from the Past, I'm going to stop you right there, because you're going to embarrass yourself. Slavery was hugely important to America. 0:20 I mean, it led to a civil war and it also lasted what, at least in U.S. history, counts as a long-ass time, from 1619 to 1865. 0:29 And yes, I know there's a 1200-year-old church in your neighborhood in Denmark, but we're not talking about Denmark! 0:35 But slavery is most important because we still struggle with its legacy. 0:38 So, yes, today's episode will probably not be funny, but it will be important. 0:42 [Theme Music] North & South economic ties 0:51 So the slave-based economy in the South is sometimes characterized as having been separate from the Market Revolution, but that's not really the case. 0:57 Without southern cotton, the North wouldn't have been able to industrialize, at least not as quickly, because cotton textiles were one of the first industrially products. 1:04 And the most important commodity in world trade by the nineteenth century, and 3/4 of the world's cotton came from the American South. 1:11 And speaking of cotton, why has no one mentioned to me that my collar has been half popped this entire episode, like I'm trying to recreate the Flying Nun's hat. 1:18 And although there were increasingly fewer slaves in the North as northern states outlawed slavery, cotton shipments overseas made northern merchants rich. 1:26 Northern bankers financed the purchase of land for plantations. 1:29 Northern insurance companies insured slaves who were, after all, considered property, and very valuable property. 1:35 And in addition to turning cotton into cloth for sale overseas, northern manufacturers sold cloth back to the South, where it was used to clothe the very slaves who had cultivated it. 1:45 But certainly the most prominent effects of the slave-based economy were seen in the South. Slave-based agriculture in the South 1:49 The profitability of slaved-based agriculture, especially King Cotton, meant that the South would remain largely agricultural and rural. 1:56 Slave states were home to a few cities, like St. Louis and Baltimore, but with the exception of New Orleans, 2:00 almost all southern urbanization took place in the upper South, further away from the large cotton plantations. 2:06 And slave-based agriculture was so profitable that it siphoned money away from other economic endeavors. 2:11 Like, there was very little industry in the South. 2:13 It produced only 10% of the nation's manufactured goods. 2:16 And, as most of the capital was being plowed into the purchase of slaves, there was very little room for technological innovation, like, for instance, railroads. 2:23 This lack of industry and railroads would eventually make the South suck at the Civil War, thankfully. 2:27 In short, slavery dominated the South, shaping it both economically and culturally, and slavery wasn't a minor aspect of American society. Popular attitudes concerning slavery 2:35 By 1860, there were four million slaves in the U.S., and in the South, they made up one third of the total population. 2:42 Although in the popular imagination, most plantations were these sprawling affairs with hundreds of slaves, 2:47 in reality, the majority of slaveholders owned five or fewer slaves. 2:51 And, of course, most white people in the South owned no slaves at all, though, if they could afford to, they would sometimes rent slaves to help with their work. 2:57 These were the so-called yeoman farmers who lived self-sufficiently, raised their own food, and purchased very little in the Market Economy. 3:04 They worked the poorest land and, as a result, were mostly pretty poor themselves. 3:08 But even they largely supported slavery, partly, perhaps, for aspirational reasons, and partly because the racism inherent to the system gave even the poorest whites legal and social status. 3:18 And southern intellectuals worked hard to encourage these ideas of white solidarity and to make the case for slavery. 3:23 Many of the founders, a bunch of whom you'll remember, held slaves, saw slavery as a necessary evil. 3:29 Jefferson once wrote, quote, "As it is, we have the wolf by the ear, and we can neither hold him, nor safely let him go. 3:37 Justice is on one scale, and self-preservation in the other." 3:41 The belief that justice and self-preservation couldn't sit on the same side of the scale was really opposed to the American idea, 3:47 and, in the end, it would make the Civil War inevitable. 3:50 But as slavery became more entrenched in these ideas of liberty and political equality were embraced by more people, 3:55 some southerners began to make the case that slavery wasn't just a necessary evil. 3:59 They argued, for instance, that slaves benefited from slavery. 4:03 Because, you know, because their masters fed them and clothed them and took care of them in their old age. 4:07 You still hear this argument today, astonishingly. 4:09 In fact, you'll probably see asshats in the comments saying that in the comments. 4:12 I will remind you, it's not cursing if you are referring to an actual ass. 4:15 This paternalism allowed masters to see themselves as benevolent and to contrast their family-oriented slavery with the cold, mercenary Capitalism of the free-labor North. 4:26 So yeah, in the face of rising criticism of slavery, some southerners began to argue that the institution was actually good for the social order. 4:33 One of the best-known proponents of this view was John C. Calhoun, who, in 1837, said this in a speech on the Senate floor: 4:40 "I hold that, in the present state of civilization, 4:43 where two races of different origin and distinguished by color and other physical differences as well as intellectual, are brought together, 4:51 the relation now existing in the slave-holding states between the two is, instead of an evil, a good. A positive good." 4:59 Now, of course, John C. Calhoun was a fringe politician, and nobody took his views particularly seriously. 5:04 Stan: Well, he was Secretary of State from 1844 to 1845. 5:07 John: Well, I mean, who really cares about the Secretary of State, Stan? 5:10 Danica: Eh, he was also Secretary of War from 1817 to 1825. 5:13 John: All right, but we don't even have a Secretary of War anymore, so... 5:16 Meredith: And he was Vice President from 1825 to 1832. 5:19 John: Oh my god, were we insane?! 5:21 We were, of course, but we justified the insanity with Biblical passages and with the examples of the Greeks and Romans, 5:28 and with outright racism, arguing that black people were inherently inferior to whites. 5:33 And that not to keep them in slavery would upset the natural order of things. 5:37 A worldview popularized millennia ago by my nemesis, Aristotle. God, I hate Aristotle. 5:42 You know what defenders of Aristotle always say? 5:44 "He was the first person to identify dolphins." 5:47 Well, ok, dolphin identifier. 5:50 Yes, that is what he should be remembered for, but he's a terrible philosopher! Lives & experiences of enslaved people 5:53 Here's the truth about slavery: 5:55 It was coerced labor that relied upon intimidation and brutality and dehumanization. 6:00 And this wasn't just a cultural system, it was a legal one. 6:03 I mean, Louisiana law proclaimed that a slave "owes his master... a respect without bounds, and an absolute obedience." 6:09 The signal feature of slaves' lives was work. 6:12 I mean, conditions and tasks varied, but all slaves labored, usually from sunup to sundown, and almost always without any pay. 6:20 Most slaves worked in agriculture on plantations, and conditions were different, depending on which crops are grown. 6:25 Like, slaves on the rice plantations of South Carolina had terrible working conditions, 6:29 but they labored under the task system, which meant that once they had completed their allotted daily work, they would have time to do other things. 6:36 But lest you imagine this is like how we have work and leisure time, bear in mind that they were owned and treated as property. 6:42 On cotton plantations, most slaves worked in gangs, usually under the control of an overseer, or another slave who was called a "driver." 6:49 This was back-breaking work done in the southern sun and humidity, and so it's not surprising that whippings – or the threat of them – were often necessary to get slaves to work. 6:58 It's easy enough to talk about the brutality of slave discipline, but it can be difficult to internalize it. 7:03 Like, you look at these pictures, but because you've seen them over and over again, they don't have the power they once might have. 7:09 The pictures can tell a story about cruelty, but they don't necessarily communicate how arbitrary it all was. 7:14 As, for example, in this story, told by a woman who was a slave as a young girl: 7:18 "[The] overseer... went to my father one morning and said, "Bob, I'm gonna whip you this morning." 7:22 Daddy said, "I ain't done nothing," and he said, "I know it, I'm going to whip you to keep you from doing nothing," 7:28 and he hit him with that cowhide – you know it would cut the blood out of you with every lick if they hit you hard." 7:33 That brutality – the whippings, the brandings, the rape – was real, and it was intentional, because, in order for slavery to function, slaves had to be dehumanized. 7:43 This enabled slaveholders to rationalize what they were doing, and it was hoped to reduce slaves to the animal property that is implied by the term "chattel slavery." 7:51 So the idea was that slaveholders wouldn't think of their slaves as human, and slaves wouldn't think of themselves as human. 7:57 But it didn't work. Let's go to the Thought Bubble. 7:59 Slaves' resistance to their dehumanization took many forms, but the primary way was by forming families. Family, love, & religion of enslaved people 8:05 Family was a refuge for slaves and a source of dignity that masters recognized and sought to stifle. 8:10 A paternalistic slave owner named Bennet H. Barrow wrote in his rules for the Highland Plantation: 8:15 "No rule that I have stated is of more importance than that relating to Negroes marrying outside of the plantation... It creates a feeling of independence." 8:23 Most slaves did marry, usually for life, and, when possible, slaves grew up in two-parent households. 8:28 Single-parent households were common, though, as a result of one parent being sold. 8:32 In the upper South, where the economy was shifting from tobacco to different, less labor-intensive cash crops, the sale of slaves was common. 8:40 Perhaps one-third of slave marriages in states like Virginia were broken up by sale. 8:45 Religion was also an important part of life in slavery. 8:47 While masters wanted their slaves to learn the parts of the Bible that talked about being happy in bondage, 8:52 slave worship tended to focus on the stories of Exodus, where Moses brought the slaves out of bondage, 8:57 or Biblical heroes, who overcame great odds, like Daniel and David. 9:01 And, although most slaves were forbidden to learn to read and write, many did anyway. And some became preachers. 9:07 Slave preachers were often very charismatic leaders, and they roused the suspicion of slave owners, and not without reason. 9:13 Two of the most important slave uprisings in the South were led by preachers. 9:16 Thanks, Thought Bubble. 9:17 Oh, it's time for the Mystery Document? Mystery Document 9:19 We're doing two set pieces in a row? All right. [buzzing noise] [music] 9:24 The rules here are simple. 9:26 I wanted to re-shoot that, but Stan said no. 9:29 I guess the author of the Mystery Document. 9:30 If I am wrong, I get shocked with the shock pen. 9:33 "Since I have been in the Queen's dominions I have been well contented, yes well contented for sure, man is as God intended he should be. 9:40 That is, all are born free and equal. 9:43 This is a wholesome law, not like the southern laws which puts man made in the image of God on level with brutes. 9:49 O, what will become of the people, and where will they stand in the day of judgment. 9:53 Would that the 5th verse of the 3rd chapter of Malachi were written as with a bar of iron, 9:59 and the point of a diamond upon every oppressor's heart that they might repent of this evil, and let the oppressed go free..." 10:06 All right, it's definitely a preacher, because only preachers have read Malachi. 10:10 Probably African American, probably not someone from the South. 10:13 I'm going to guess that it is Richard Allen, the founder of the African Methodist Episcopal Church? 10:18 [buzzing noise] DAAAH, DANG IT! 10:19 It's Joseph Taper, and Stan just pointed out to me that I should have known it was Joseph Taper because it starts out, 10:24 "Since I have been in the Queen's dominions..." 10:27 He was in Canada. He escaped slavery to Canada. The Queen's dominions! 10:31 All right, Canadians, I blame you for this, although, thank you for abolishing slavery decades before we did. 10:36 [electric sounds] AHHH! How people resisted & escaped slavery 10:37 So, the Mystery Document shows one of the primary ways that slaves resisted their oppression: by running away. 10:42 Although some slaves like Joseph Taper escaped for good by running away to northern free states, 10:47 or even to Canada, where they wouldn't have to worry about fugitive slave laws, even more slaves ran away temporarily, hiding out in the woods or the swamps, and eventually returning. 10:55 No one knows exactly how many slaves escaped to freedom, but the best estimate is that a thousand or so a year made the journey northward. 11:01 Most fugitive slaves were young men, but the most famous runaway has been hanging out behind me all day long: Harriet Tubman. 11:07 Harriet Tubman escaped to Philadelphia at the age of 29, and over the course of her life, she made about 20 trips back to Maryland to help friends and relatives make the journey north on the Underground Railroad. 11:17 But a more dramatic form of resistance to slavery was actual, armed rebellion, which was attempted. 11:22 Now, individuals sometimes took matters into their own hands and beat or even killed their white overseers or masters. 11:27 Like Bob, the guy who received the arbitrary beating, responded to it by killing his overseer with a hoe. 11:33 But that said, large-scale slave uprisings were relatively rare. 11:36 The four most famous ones all took place in a 35-year period at the beginning of the 19th century. Slave rebellions 11:41 Gabriel's Rebellion in 1800 – which we've talked about before – was discovered before he was able to carry out his plot. 11:45 Then, in 1811, a group of slaves upriver from New Orleans seized cane, knives, and guns, and marched on the city before militia stopped them. 11:52 And in 1822, Denmark Vesey, a former slave who had purchased his freedom, may have organized a plot to destroy Charleston, South Carolina. 11:59 I say "may have" because the evidence against him is disputed and comes from a trial that was not fair. 12:05 But regardless, the end result of that trial was that he was executed, as were 34 slaves. Nat Turner's Rebellion 12:09 But the most successful slave rebellion, at least in the sense that they actually killed some people, was Nat Turner's in August 1831. 12:15 Turner was a preacher, and with a group of about 80 slaves, he marched from farm to farm in South Hampton County, Virginia, 12:21 killing the inhabitants, most of whom were women and children, because the men were attending a religious revival meeting in North Carolina. 12:27 Turner and 17 other rebels were captured and executed, but not before they struck terror into the hearts of whites all across the American South. 12:34 Virginia's response was to make slavery worse, passing even harsher laws that forbade slaves from preaching, and prohibited teaching them to read. 12:42 Other slave states followed Virginia's lead and, by the 1830s, slavery had grown, if anything, more harsh. 12:47 So, this shows that large-scaled armed resistance was – Django Unchained aside – not just suicidal, but also a threat to loved ones and, really, to all slaves. How enslaved people resisted their oppression & why it matters 12:55 But, it is hugely important to emphasize that slaves did resist their oppression. 12:59 Sometimes this meant taking up arms, but usually it meant more subtle forms of resistance, 13:03 like intentional work slowdowns or sabotaging equipment, or pretending not to understand instructions. 13:08 And, most importantly, in the face of systematic legal and cultural degradation, they re-affirmed their humanity through family and through faith. 13:16 Why is this so important? 13:17 Because too often in America, we still talk about slaves as if they failed to rise up, 13:21 when, in fact, rising up would not have made life better for them or for their families. 13:26 The truth is, sometimes carving out an identity as a human being in a social order that is constantly seeking to dehumanize you, is the most powerful form of resistance. 13:34 Refusing to become the chattel that their masters believed them to be is what made slavery untenable and the Civil War inevitable, so make no mistake, slaves fought back. 13:45 And in the end, they won. I'll see you next week. Credits 13:48 Crash Course is produced and directed by Stan Muller. 13:50 The script supervisor is Meredith Danko. 13:52 Our associate producer is Danica Johnson. 13:54 The show is written by my high school history teacher Raoul Meyer and myself. 13:57 And our graphics team is Thought Cafe. 13:58 Every week, there's a new caption to the Libertage, but today's episode was so sad that we couldn't fit a Libertage in... 14:04 UNTIL NOW! [Libertage Rock Music] 14:08 Suggest Libertage caption in comments, where you can also ask questions about today's video that will be answered by our team of historians. 14:13 Thanks for watching Crash Course, and as we say in my home town, don't forget to be abolitionist.

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Create me a multiple choice type of test with 4 options on this topic for college level: SEXUAL ORIENTATION • According to the Psychological Association of the Philippines, typically at ages 6 or 8, we experience or develop attraction to other people. By adolescence, we really know who we are attracted to and would experiment through dating and relationships. Everyone’s sexuality is different and deeply personal. Our capacity for emotional and sexual attraction is diverse and complex. FOUR CATEGORIES OF SEXUAL ORIENTATION 1. HETEROSEXUALITY • The attraction to individuals of the opposite sex. 2. HOMOSEXUALITY • The attraction between people who are the same sex. 3. BISEXUALITY • The attraction to individuals of either sex. 4. ASEXUALITY • A term used to describe someone who does not experience sexual attraction toward individuals of any gender. GENDER • Gender refers to the characteristics of women, men, girls and boys that are socially constructed. This includes norms, behaviors and roles associated with being a woman, man, girl or boy, as well as relationships with each other. As a social construct, gender varies from society to society and can change over time. • There are many ways through which gender is manifested. As soon as a new baby arrives in the family, adults surrounding the baby manifests their social interpretation of the baby’s sex by the color assigned to the baby. Example: common for the families to buy blue apparels and toys when the baby is a male, as blue is associated with boyhood. • Conversely, female babies are often assigned to color pink, would buy toys and clothes that are color pink which is associated to a girlhood. Remarkably, the moment a baby is born, the name, toys, and apparels are picked by parents and relatives based on their interpretation of the baby’s sex. • Throughout childhood and adolescence, this assignment becomes more complex as the expectations go beyond the kind of clothes worn, but also in terms of how the person must or must not behave.

Create me a multiple choice test questions with 4 options on the following topic:Consumer Education for Different Audience 1. Children and Youth: - Focus: Building foundational knowledge about basic consumer concepts, making safe choices, understanding money and value, and recognizing scams and unsafe situations. 2. Teens and Young Adults: - Focus: Building financial literacy, responsible debt management, understanding contracts and agreements, responsible technology use, online safety, and consumer rights. 3. Working Adults and Families: - Focus: Managing budgets, making informed purchasing decisions, understanding credit and debt, finding consumer protection resources, and navigating complex financial products (mortgages, insurance, investments). 4. Seniors: - Focus: Protecting themselves from scams and fraud, understanding common consumer issues like telemarketing, identity theft, and online scams, managing medications and healthcare costs, and accessing community resources. 5. Special Populations: - Focus: Adapting consumer education programs to the specific needs of people with disabilities, immigrants, refugees, and other marginalized communities. 6. Business and Industry:- Focus: Understanding ethical marketing practices, complying with consumer protection laws, and providing clear and accurate information to consumers. 7. Policymakers and Regulators: - Focus: Understanding consumer needs, developing effective consumer protection laws, enforcing regulations, and ensuring a fair and competitive marketplace. Adapting consumer education programs for children, teens, and seniors requires tailoring content and delivery methods to their unique needs and learning styles. Children (Ages 5-12): - Understanding the concept of money: Teaching children about saving, spending, and the value of money. - Developing basic budgeting skills: Helping children learn to make choices about how to spend their allowance or pocket money. EFFECTIVE STRATEGIES •Focus on basic concepts: Introduce core concepts like saving, spending, and budgeting in a fun and engaging way. Use simple language and relatable examples. •Real-life scenarios: Use age-appropriate scenarios to illustrate financial concepts, like buying toys or snacks. •Parental involvement: Encourage parent participation and provide resources to help them reinforce lessons at home. Teens (Ages 13-18): - Building budgeting and financial planning skills: Teaching teens how to manage their money, set financial goals, and plan for the future. - Navigating the digital marketplace: Equipping teens with the knowledge and skills to make safe and informed online purchases, understand digital marketing, and protect themselves from scams. EFFECTIVE STRATEGIES • Practical skills: Focus on skills relevant to teens, like managing money for social activities, saving for college, and understanding credit cards. • Digital literacy: Address the growing influence of online shopping, social media advertising, and financial scams. • Real-world applications: Connect financial concepts to real-life decisions teens make, like choosing a part-time job or making purchases online. Seniors (Ages 65+) - Managing retirement savings and healthcare costs: Providing information and resources on retirement planning, Medicare and Medicaid, and other healthcare options. - Navigating the digital world: Offering technology training and resources to help seniors access online services and information safely and securely. EFFECTIVE STRATEGIES • Addressing specific concerns: Focus on topics relevant to senior citizens, like retirement planning, managing healthcare expenses, and avoiding scams. • Clear and concise communication: Use simple language and visual aids to ensure easy understanding. • Social interaction: Create opportunities for seniors to share experiences and learn from each other. Teaching Financial Literacy in school and Communities In Schools: Curriculum Integration: Financial literacy concepts can be seamlessly integrated into existing subjects, making learning more relevant and engaging. - Math: Budgeting exercises, calculating interest rates, analyzing financial data, and understanding compound interest are all natural applications of math skills. - Social Studies: Exploring the history of money, financial institutions, economic systems, and the impact of financial decisions on society provide valuable context. - Economics: Discussions about supply and demand, inflation, investment, and the role of consumers in the economy enhance financial literacy. Dedicated Courses: Offering elective courses or workshops specifically focused on personal finance provides deeper dives into crucial topics. - Personal Finance: Cover budgeting, saving, investing, credit, debt management, and insurance. - Entrepreneurship: Introduce concepts like business planning, marketing, financial forecasting, and managing cash flow. In Communities: Community Centers and Libraries: Workshops, seminars, and classes tailored to adults and families provide accessible learning opportunities. - Financial Planning: Cover budgeting, retirement planning, debt management, and estate planning. - Homeownership: Provide guidance on buying, selling, and maintaining a home. - Consumer Protection: Educate individuals about their rights and how to avoid scams. Partnerships with Financial Institutions: Collaborations with banks, credit unions, and financial advisors offer valuable resources, workshops, and financial literacy programs. Consumer Education for Low-Income and Vulnerable Populations Low-income refers to individuals or households with limited financial resources, typically below a certain threshold. Low-income individuals may face challenges like: 1. Limited education and job opportunities 2. Poor living conditions and housing 3. Food insecurity and malnutrition Causes of low income: 1. Unemployment or underemployment 2. Low-paying jobs or minimum wage 3. Limited education or skills 4. Single parenthood or large family size Vulnerable population'' is a term that is used to describe a group of people who possess some sort of disadvantage. elderly people, people with low incomes, homeless people, people in prison, migrant workers, pregnant women, Family Consumer Education: Managing Household Finances and Resources Financial literacy is the ability to understand and manage personal finances effectively. 1. Debt Debt is money you spend that isn’t yours. If you borrow money from the bank, use a credit card, or take out a short-term loan, or a payday loan, you are accumulating debt. Good debt is considered money borrowed for things that are absolutely necessary for making a life e.g. a house and for advancing your money-making potential e.g. an education. Bad debt is considered borrowing money or using a credit card to pay for things you don’t need, such as expensive clothes, hi-tech electronics, eating out at restaurants, going on holidays, etc. 2. Saving Saving is an essential part of financial wellness, a secure present, and a happy future. 3. Budgeting Budgeting is the life skill of planning and managing your money. By understanding exactly where your money goes every month, you are empowered to create an actionable plan by which you can spend less, by curtailing those unnecessary expenses and saving more for the things you need and want. 4. Investing Investing is all about creating and growing the wealth you need to enjoy a financially secure and happy future. It’s about putting your money into something that will make you a profit over time, such as property, retirement funds, and unit trusts Integrating Consumer Education into the Home Economics Curriculum. Integrating consumer education into the home economics curriculum can provide students with essential skills for making informed choices about their personal finances, food, clothing, and overall well-being. Here are some strategies and ideas for effectively incorporating consumer education: Financial Literacy Budgeting: Teach students how to create and manage a personal budget, including setting financial goals, tracking expenses, and understanding savings. Saving and Investment: Cover the basics of saving, including different saving accounts, and introduce concepts related to investing. Food and Nutrition Food Label Literacy: Engage students in learning how to read and interpret food labels, including nutrition facts and ingredient lists. Grocery Shopping Skills: Teach students how to compare product costs, understand unit pricing, and make healthy, budget-friendly choices while shopping. Clothing and Textile Education Consumer Choices in Clothing:Discuss factors influencing clothing purchases, such as quality, price, and sustainability. Fashion and Trends: Analyze the impact of marketing and advertising on consumer behavior regarding clothing. Sustainable Purchasing Eco-Friendly Choices: Raise awareness about environmentally friendly products and the importance of sustainability in consumer choices. Project-Based Learning - Assign real-life projects where students must apply their knowledge, such as creating a meal plan within a budget, planning a shopping list based on nutrient needs, or evaluating the cost-effectiveness of different products. Technology Integration - Use technology to teach students about online shopping, price comparison websites, and apps that aid budgeting and financial planning. Collaborative Learning Opportunities - Organize team projects where students work together to solve consumer-related problems, emphasizing teamwork and communication skills. Assessment and Reflection - Incorporate assessments that allow students to reflect on what they have learned about consumer education and how they can apply these skills in their daily lives.

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