Which was true about swing music?

from the religious point of view, the conflicts began because of the enmity between catholic and protestants. in 1649, at the insistence of baltimore, the colonial assembly approved the act of religious tolerance, the first law in the colonies granting freedom of worship, though only for christians. in 1654, however, with the protestants of maryland in the majority, the act was revoked. the almost civil war broke out and order was not restored until 1658, when lord baltimore was returned to power.

on the issue of class conflict, the chesapeake region offered few economic opportunities to contract employees who had served their term of obligation. even with the small amount of capital needed to grow tobacco, former hired servants at best became subsistence farmers, a mature class for those called to rebellion, such as those proposed by nathaniel bacon. as the number of new hired workers declined because of limited chances of progress and reports of severe treatment, they were replaced by african slaves.

from the racial point of view, after 1660, the chesapeake colonies imposed laws that defined slavery as a lifelong and hereditary condition based on race. this made slaves profitable because planters could rely not only on their work but also on their children. the slave population, which numbered four thousand in virginia and maryland in 1675, grew significantly by the end of the century.

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would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]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.