The northwest ordinance had a number of firsts. two in particular were important to the course of american history. one dealt with slavery and another with education. describe how these two issues were provided for in the northwest territory.

the beginning of the iditarod trail sled dog race. the iditarod trail sled dog race first ran to nome in 1973.   the trail they used is today known as the iditarod trail, first surveyed by the alaska road commission in 1908 and now one of the national historic trails as so designated by the congress of the united states.

what inspired

the children of nome were dying in january 1925. infected with diphtheria, they wheezed and gasped for air, and every day brought a new case of the lethal respiratory disease. nome’s lone physician, dr. curtis welch, feared an epidemic that could put the entire village of 1,400 at risk. he ordered a quarantine but knew that only an antitoxin serum could ward off the fast-spreading disease.the nearest batch of the life-saving medicine, however, rested more than 1,000 miles away in anchorage. nome’s ice-choked harbor made sea transport impossible, and open-cockpit airplanes could not fly in alaska’s subzero temperatures. with the nearest train station nearly 700 miles away in nenana, canine power offered nome its best hope for a speedy delivery.sled dogs regularly beat alaska’s snowy trails to deliver mail, and the territory’s governor, scott c. bone, recruited the best drivers and dog teams to stage a round-the-clock relay to transport the serum from nenana to nome. on the night of january 27, 1925, a train whistle pierced nenana’s stillness as it arrived with the precious cargo—a 20-pound package of serum wrapped in protective fur. musher “wild bill” shannon tied the parcel to his sled. as he gave the signal, the paws of shannon’s nine malamutes pounded the snow-packed trail on the first steps of a 674-mile “great race of mercy” through rugged wilderness, across frozen waterways and over treeless tundra.even by alaskan standards, this winter night packed extra bite, with temperatures plummeting to 60 degrees below zero fahrenheit. although every second was precious as the number of confirmed cases in nome mounted, shannon knew he needed to control his speed. if his dogs ran too fast and breathed too deeply in such frigid conditions, they could frost their lungs and die of exposure. although shannon ran next to the sled to raise his own body temperature, he still developed hypothermia and frostbite on the 52-mile leg to tolovana before handing off the serum to the second dog team.

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an example of japanese imperial rule that was evident when it placed restrictions on korean rights was that. it assumed control of newspapers and free speech.

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an example of japanese imperial rule that was evident when it placed restrictions on korean rights was that. it assumed control of newspapers and free speech.

an example of japanese imperial rule that was evident when it placed

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jun 7, 2016 - an example of japanese imperial rule that was evident when it placed restrictions on korean rights was that. it took away all guns. it squelched nationalist groups. it assumed control of the government.

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.