Read the passage from a letter by Christopher Columbus. The inhabitants . . . are well made, but because they are timid and full of terror. . . . But when they see that they are safe, and all fear is banished, they are very guileless and honest, and very liberal of all they have. –Letter to Gabriel Sanchez, Christopher Columbus Which statement best explains why the passage is biased? The author expresses an opinion about the native people. The author provides factual evidence about the native people. Multiple perspectives on the native people are included in the passage. Specific details about the native people’s actions are included in the passage.

answer:   migrations were important in the neolithic period. "two major migrations passing through southeastern europe were confirmed by the means of archaeo-genetic studies."

the first migration was the early neolithic period -- 6,000 before common era (bce) -- when the first farmers, from anatolia -- asia minor -- spread through europe. the second migration occurred during the early bronze age (3,000-2,500 bce) when the so-called "steppe population," from the eurasian steppe, replaced much of northern europe's previous population.

the first farmers of northern and western europe passed through southeastern europe with limited hunter-gatherer genetic admixture, which occurs when two or more previously isolated populations begin interbreeding. however, some groups that remained mixed extensively -- without the male-biased, hunter-gatherer admixture that prevailed later in the north and west, according to latest discoveries. southeastern europe continued to be a nexus between east and west, with intermittent genetic contact with the steppe people up to 2,000 years before the migrations that replaced much of northern europe's population.

"in some places, hunter-gatherers and incoming farmers seem to have mixed very quickly," says iain mathieson, a geneticist at the university of pennsylvania, who was first author of the paper. "but, mostly, the two groups remained isolated, at least for the first few hundred years. these hunter-gatherers had been living there for thousands of years, and it must have been quite a shock to have these new people show up -- with a completely different lifestyle and appearance."

during world war ii, the united states officially had no propaganda, but the roosevelt government used means to circumvent this official line. one such propaganda tool was the publicly owned but government-funded writers' war board (wwb).

explanation:

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.