Americas History Value Edition 9th Edition Edwards Test Bank

Americas History Value Edition 9th Edition Edwards

Test Bank

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Name: __________________________ Date: _____________

1. What did Alexis de Tocqueville mean when he used the term individualism to describe
American society in 1835?
A) Americans lived in social isolation, without any ties to caste, class, association, or
family.
B) Americans valued and respected differing views on political topics.
C) The American people welcomed all types of immigrants, regardless of ethnicity or
religion.
D) Most Americans were uninfluenced by political parties and did not vote by party
lines.

2. Which of the following statements characterizes the relationship between church and
state in postrevolutionary America?
A) Most citizens believed that government and politics should be completely free from
the influence of religious beliefs.
B) The Baptist Church led the campaign for state protection and funding of all
Christian denominations.
C) Most states continued to support churches indirectly by not taxing their property or
ministers' incomes.
D) By 1786, the Anglican Church of Virginia was the only example of an established
church in any state.

3. What was the Second Great Awakening that took place in the United States in the
nineteenth century?
A) A wave of educational reforms in the early republic inspired by Thomas Grimké
B) The republican cultural and intellectual movement inspired by Thomas Jefferson
C) A long-lasting religious revival that made the United States a genuinely religious
society
D) The nationalistic cultural backlash that demonstrated a rejection of English cultural
supremacy

4. Which were the two fastest-growing American church denominations during the early
nineteenth century?
A) Baptists and Methodists
B) Lutherans and Presbyterians
C) Presbyterians and Episcopalians
D) Episcopalians and Congregationalists

Page 1
5. How did evangelical Christians spread religious revival during the Second Great
Awakening?
A) By holding large camp meetings
B) By creating parochial schools
C) By preaching the doctrine of original sin
D) By using better-educated preachers

6. Which of the following was a result of the Second Great Awakening?

A) Churches split into warring factions.
B) Different denominations cooperated with one another.
C) Americans turned their backs on the poor.
D) The gulf between American politics and religion widened further.

7. How did middle-class reformers attempt to overcome disorder and lawlessness among
urban wage earners in early nineteenth-century America?
A) By supporting political reforms that were designed to help disadvantaged families
survive adversity
B) By forming regional and national organizations to institutionalize charity and
combat crime systematically
C) By establishing missions to bring their messages of moral purity and self-discipline
to the poor
D) By ignoring social problems and concentrating on improving the behavior of their
children and household servants

8. Charles Grandison Finney found success as a young revivalist preacher in the 1820s by
emphasizing which of the following issues in his sermons?
A) Workers' need for higher wages
B) Poor children's need for better schools
C) The importance of personal conversion
D) Religious justifications for slavery

9. Through which of the following movements did evangelical reformers succeed in

effecting substantial legal and cultural transformations in early nineteenth-century
America?
A) Prison reform
B) Prostitution
C) Immigration reform
D) Temperance

Page 2
10. Which of the following was the critical catalyst for antebellum reform movements?
A) National government initiatives
B) The Second Great Awakening
C) State government initiatives
D) Industrialization

11. The philosophy that people could gain mystical knowledge and harmony beyond the
world of the senses is known as which of the following?
A) Individualism
B) The cult of domesticity
C) Utopianism
D) Transcendentalism

12. Henry David Thoreau, Margaret Fuller, and Ralph Waldo Emerson were well known for
their involvement in which of the following movements?
A) Temperance
B) Prison reform
C) Educational reform
D) Transcendentalism

13. Which of the following describes the residents of the Brook Farm community of the
1840s?
A) Brook Farm's residents pioneered the use of advanced farming techniques.
B) They practiced nineteenth-century versions of free love and communism.
C) They wanted to combine farming with study and a lively intellectual life.
D) Brook Farm's residents consisted mostly of families and single women.

14. Ralph Waldo Emerson wrote about which of the following in his essays and lectures?
A) He rejected traditional biblical teachings and promoted atheism.
B) He argued that people should reject old conventions and discover their original
relation with nature.
C) He defended traditional Calvinist theology, which had been challenged by the
Second Great Awakening.
D) He suggested that science and technology would lead humankind into a new era of
enlightenment.

Page 3
15. Which of the following statements about Ralph Waldo Emerson is correct?
A) He was a Unitarian minister who eventually rejected organized religion.
B) His view of individualism promoted hard work and indulgent consumption.
C) He resigned his pulpit due to his fear of public speaking.
D) Emerson's influence was briefly intense, but it did not stand the test of time.

16. Which of the following describes the purpose of Henry David Thoreau's book Walden?
A) It was written to document Thoreau's spiritual search for meaning beyond the
artificiality of “civilized” life.
B) It was intended to serve as a guidebook for others who wanted to learn how to
survive alone in the woods.
C) The book sought to advise farmers on practical matters that would increase the
profitability of small farms.
D) It warned of the dangers that could arise from too many efforts to promote and
create social reform.

17. Which of the following is properly paired?

A) Henry David Thoreau—Uncle Tom's Cabin
B) Walt Whitman—Leaves of Grass
C) Nathaniel Hawthorne—The American Scholar
D) Herman Melville—The Scarlet Letter

18. Which of the following did Nathaniel Hawthorne and Herman Melville have in
common?
A) Both celebrated the positive potential of the individual.
B) They wrote mostly of the past and ignored current realities in the United States.
C) Both warned against the restrictions imposed on individuals by social groups.
D) They criticized transcendentalism and warned against excessive individualism.

19. Which of the following describes the nineteenth-century Shakers?

A) They believed men were spiritually weaker than women.
B) They excluded African Americans in order to maintain racial purity.
C) Men greatly outnumbered women in Shaker communities.
D) They allowed both women and men to govern their communities.

Page 4
20. Which of the following describes the Fourierist movement in America?
A) Fourierists inspired Susan B. Anthony and helped launch the women's rights
movement.
B) It demonstrated the difficulty of creating enduring utopian communities.
C) Mormonism was founded on the principles of Fourierism.
D) It created a lasting and uniquely American style of furniture.

21. Which of the following was an evangelical movement that believed the Second Coming
of Christ had already occurred and people could attain complete freedom from sin?
A) Mormonism
B) Perfectionism
C) Fourierism
D) Transcendentalism

22. The Oneida Community, founded in 1839 by John Humphrey Noyes, was known for
which of the following practices?
A) Complex marriage
B) Monogamy
C) Celibacy
D) Equality of men and women

23. Why are the Oneidians, Shakers, and Fourierists historically significant?
A) All of these groups exercised great influence over American politics.
B) These utopians all criticized capitalism but made tremendous profits through
manufacturing.
C) They repudiated heterosexual sex and sexuality.
D) They articulated criticisms of the class divisions created by the market economy.

24. Which of the following describes The Book of Mormon, published in 1830?
A) It was a historical account of the Mormons' westward migration to Utah.
B) It claimed that Jesus Christ visited an ancient American civilization soon after his
resurrection.
C) The book offered a detailed explanation and justification of the Mormons' social
philosophy.
D) The book was written anonymously by anti-Mormons to discredit Mormon beliefs.

Page 5
25. For this question, refer to the following sermon.

Intemperance is the sin of our land, and, with our boundless prosperity, is coming in
upon us like a flood; and if anything shall defeat the hopes of the world, which hang
upon our experiment of civil liberty, it is that river of fire. . . .

In every city and town the poor-tax, created chiefly by intemperance, is [increasing the
burden on taxpaying citizens]. . . . The frequency of going upon the town [relying on
public welfare] has taken away the reluctance of pride, and destroyed the motives to
providence which the fear of poverty and suffering once supplied. The prospect of a
destitute old age, or of a suffering family, no longer troubles the vicious portion of our
community. They drink up their daily earnings, and bless God for the poor-house, and
begin to look upon it as, of right, the drunkard's home. . . . Every intemperate and idle
man, whom you behold tottering about the streets and steeping himself at the stores,
regards your houses and lands as pledged to take care of him, puts his hands deep,
annually, into your pockets. . . .

What then is this universal, natural, and national remedy for intemperance? it is the
banishment of ardent spirits from the list of lawful articles of commerce, by a correct
and efficient public sentiment; such as has turned slavery out of half our land, and will
yet expel it from the world. . . .

This however cannot be done effectually so long as the traffic in ardent spirits is
regarded as lawful, and is patronized by men of reputation and moral worth in every part
of the land. Like slavery, it must be regarded as sinful, impolitic, and dishonorable. That
no measures will avail short of rendering ardent spirits a contraband of trade, is nearly
self-evident.

Lyman Beecher, Six Sermons on the Nature, Occasions, Signs, Evils, and Remedy of
Intemperance, 1829

The ideas expressed in the excerpt above most directly reflect which of the following
continuities in U.S. history?
A) The emergences of new national cultures
B) A sense of unique national mission and destiny
C) Deepening regional divisions brought about by cultural differences
D) Periodic bursts of religious reform and revivalism

Page 6
26. For this question, refer to the following sermon.

Intemperance is the sin of our land, and, with our boundless prosperity, is coming in
upon us like a flood; and if anything shall defeat the hopes of the world, which hang
upon our experiment of civil liberty, it is that river of fire. . . .

In every city and town the poor-tax, created chiefly by intemperance, is [increasing the
burden on taxpaying citizens]. . . . The frequency of going upon the town [relying on
public welfare] has taken away the reluctance of pride, and destroyed the motives to
providence which the fear of poverty and suffering once supplied. The prospect of a
destitute old age, or of a suffering family, no longer troubles the vicious portion of our
community. They drink up their daily earnings, and bless God for the poor-house, and
begin to look upon it as, of right, the drunkard's home. . . . Every intemperate and idle
man, whom you behold tottering about the streets and steeping himself at the stores,
regards your houses and lands as pledged to take care of him, puts his hands deep,
annually, into your pockets. . . .

What then is this universal, natural, and national remedy for intemperance? it is the
banishment of ardent spirits from the list of lawful articles of commerce, by a correct
and efficient public sentiment; such as has turned slavery out of half our land, and will
yet expel it from the world. . . .

This however cannot be done effectually so long as the traffic in ardent spirits is
regarded as lawful, and is patronized by men of reputation and moral worth in every part
of the land. Like slavery, it must be regarded as sinful, impolitic, and dishonorable. That
no measures will avail short of rendering ardent spirits a contraband of trade, is nearly
self-evident.

Lyman Beecher, Six Sermons on the Nature, Occasions, Signs, Evils, and Remedy of
Intemperance, 1829

Which of the following would be most likely to oppose the ideas expressed in the
excerpt above?
A) Southern slave owners
B) Members of the urban middle class
C) Ethic communities of immigrants
D) State governments

Page 7
27. For this question, refer to the following sermon.

Intemperance is the sin of our land, and, with our boundless prosperity, is coming in
upon us like a flood; and if anything shall defeat the hopes of the world, which hang
upon our experiment of civil liberty, it is that river of fire. . . .

In every city and town the poor-tax, created chiefly by intemperance, is [increasing the
burden on taxpaying citizens]. . . . The frequency of going upon the town [relying on
public welfare] has taken away the reluctance of pride, and destroyed the motives to
providence which the fear of poverty and suffering once supplied. The prospect of a
destitute old age, or of a suffering family, no longer troubles the vicious portion of our
community. They drink up their daily earnings, and bless God for the poor-house, and
begin to look upon it as, of right, the drunkard's home. . . . Every intemperate and idle
man, whom you behold tottering about the streets and steeping himself at the stores,
regards your houses and lands as pledged to take care of him, puts his hands deep,
annually, into your pockets. . . .

What then is this universal, natural, and national remedy for intemperance? it is the
banishment of ardent spirits from the list of lawful articles of commerce, by a correct
and efficient public sentiment; such as has turned slavery out of half our land, and will
yet expel it from the world. . . .

This however cannot be done effectually so long as the traffic in ardent spirits is
regarded as lawful, and is patronized by men of reputation and moral worth in every part
of the land. Like slavery, it must be regarded as sinful, impolitic, and dishonorable. That
no measures will avail short of rendering ardent spirits a contraband of trade, is nearly
self-evident.

Lyman Beecher, Six Sermons on the Nature, Occasions, Signs, Evils, and Remedy of
Intemperance, 1829

Which of the following led most directly led to the sentiments expressed in the excerpt
above?
A) The abolition movement
B) The Market Revolution
C) The Second Great Awakening.
D) The spread of democratic political ideals

Page 8
28. Which of the following factors was critical in the ballooning populations of cities like
New York in the mid-nineteenth century?
A) The rapid increase in life expectancy
B) America's relatively high birthrate
C) Immigration
D) The growth of urban culture

29. Which of these factors contributed to the tremendous increase in commercialized sex in
the new cities of the mid-nineteenth century?
A) Mainstream churches' timidity about addressing sexual issues explicitly
B) The subsistence wages and exploitative conditions of women's jobs
C) An influx of immigrants from Southern and Eastern European countries
D) Cities' refusal to pass legislation banning prostitution and pornography

30. Which of the following describes the minstrel shows that became popular in American
cities in the 1840s?
A) They were pioneered by P. T. Barnum, who founded the Barnum & Bailey Circus.
B) Minstrel shows celebrated the lifestyle of the “b'hoys.”
C) Minstrel shows contributed to the problem of prostitution in the big cities.
D) They were a popular form of entertainment and social criticism.

31. Which of the following factors contributed to the rise of anti-immigrant sentiment in
American cities in the mid-nineteenth century?
A) Male promiscuity
B) Minstrel shows
C) Prostitution
D) The Democratic Party

Page 9
32. For this question, refer to the following poster advertising Barlow, Wilson, Primrose,
and West's “Mammoth Minstrels' Colored Masquerade.”

The poster above is best understood in the context of

A) the abolitionist movement's highly visible campaign against slavery.
B) racist stereotyping and the notion of slavery as a positive good.
C) regional groups developing cultures that reflected their experiences.
D) transformations in gender roles and expectations that emerged during this period.

Page 10
33. For this question, refer to the following poster advertising Barlow, Wilson, Primrose,
and West's “Mammoth Minstrels' Colored Masquerade.”

Which of the following groups was most likely the intended audience of the poster
above?
A) Abolitionists
B) Slaves
C) Working-class whites
D) The urban elite and middle classes

Page 11
34. For this question, refer to the following poster advertising Barlow, Wilson, Primrose,
and West's “Mammoth Minstrels' Colored Masquerade.”

Which of the following ideas or trends of the twentieth century would compare most
closely with those depicted in the artwork above?
A) Society's assumptions about gender in the 1950s
B) Demands of African Americans for equality in the 1960s
C) The Harlem Renaissance movement in the 1920s
D) The ambivalence of the government toward Mexicans in the 1930s and 1940s

Page 12
35. In his 1829 pamphlet, An Appeal . . . to the Colored Citizens of the World, David
Walker did which of the following?
A) He justified slave rebellion and warned white Americans that violence and
retribution would come if justice were delayed.
B) He appealed to the religious consciences of slaveholders to recognize slavery as
being morally wrong.
C) He approved of colonization programs to establish an African republic for freed
American slaves.
D) He urged slaves not to rebel but to seek comfort in their relationships and religious
activities instead.

36. Which of the following was a result of the Turner Rebellion of the 1830s?
A) The rebels won their freedom.
B) A national convention of African American activists met in Philadelphia.
C) Tougher slave codes and restrictions were implemented.
D) Rioting erupted in northern cities.

37. Which of the following statements is true about William Lloyd Garrison?
A) He attacked the U.S. Constitution because it condoned slavery.
B) He was motivated by political, not religious, concerns.
C) Garrison believed violence was an acceptable means for ending American slavery.
D) Garrison called for the institution of gradual abolition in all states.

38. How did women participate in the abolition movement in the mid-eighteenth century?
A) Female abolitionists often discussed issues of slavery among themselves, but they
had limited involvement in the movement.
B) Women were not active in the abolition movement.
C) Women interested in abolition attended meetings with their husbands but did not
actively participate in the societies.
D) Women abolitionists established influential groups such as the Philadelphia Female
Anti-Slavery Society.

39. In its campaign to end slavery, the American Anti-Slavery Society embraced which of
the following tactics?
A) Smuggling weapons to slaves for use in an eventual uprising
B) Purchasing and freeing slaves threatened with a sale that would break up their
families
C) Mounting civil disobedience actions and mass demonstrations to protest slavery
D) Sponsoring public lectures and collecting signatures on antislavery petitions

Page 13
40. Abolitionist leaders used which of the following in their crusade to end slavery in the
middle of the 1800s?
A) Lecture tours demanding the end of the international slave trade
B) Aid to fugitive slaves
C) Continuous demonstrations against slavery outside the White House
D) Financial support for free blacks willing to foment rebellion in the South

41. Why did many northern wage earners not support abolition in the mid-eighteenth
century?
A) Wageworkers feared that freed blacks would work for lower wages and compete
for jobs.
B) The northerners supported slavery only because of the belief of black inferiority.
C) They were interested in maintaining the English Protestant society of the North.
D) They did not want the Baptists beliefs held by many slaves to spread to the North.

42. What was the gag rule passed by the House of Representatives in 1836?
A) It suspended the writ of habeas corpus for any abolitionist speaker arrested for
violating antiabolitionist laws.
B) The policy automatically tabled and prevented discussion of any antislavery
petitions received by the House.
C) It prevented southern politicians from giving proslavery speeches on the floor of
the House.
D) The rule made it a federal crime to distribute abolitionist tracts in any state where
slavery was legal.

43. Which of these statements most accurately describes the experiences of free blacks in
the early nineteenth-century United States?
A) Most held low-wage jobs as farmworkers, day laborers, or laundresses.
B) They constituted a majority of the African American population in the South by
1820.
C) Many free blacks would have settled in Africa had they been able to afford the trip.
D) Most northern states passed laws banning free blacks from owning or running a
business.

44. The public movement for women's rights developed out of which of the following
sources in the 1840s?
A) The Second Great Awakening
B) Mormonism
C) The American Revolution
D) The Oneida Community

Page 14
45. Mid-nineteenth-century publications such as Catharine Beecher's Treatise on Domestic
Economy did which of the following?
A) Advocated women's right to vote and hold elected offices
B) Promoted the notion that higher education would make women better mothers
C) Emphasized the social importance of homemaking and domesticity
D) Promoted less restrictive feminine clothing to protect women's health

46. What was the purpose of the Female Moral Reform Society, which middle-class New
York women founded in 1834?
A) To provide moral guidance for young, working women who were living away from
their families
B) To create new opportunities for male and female reformers to work together as
equals in the same organization
C) To create a network of schools to train young, middle-class women in manners and
morals
D) To condemn prostitution and punish young women who participated in urban
prostitution

47. During the 1840s, American women's rights activists focused on which of the following
goals?
A) Challenging the conventional division of labor within the family
B) Strengthening the legal rights of married women
C) Making it easier for married women to file for divorce
D) Educating women about birth control and abortion

48. Efforts by women reformers to regulate sexual behavior resulted in laws in

Massachusetts and New York that did which of the following?
A) Banned the manufacture, distribution, and sale of birth control devices
B) Made seduction of women a crime
C) Banned the common practice of abortion
D) Made solicitation of prostitutes a crime

49. Horace Mann and Catharine Beecher were both actively involved in which of the
following movements in the 1840s?
A) Prison reform
B) Educational reform
C) Temperance
D) Abolition

Page 15
Use the following to answer questions 50-73:

A) Word coined by Alexis de Tocqueville in 1835 to describe Americans as people no longer

bound by social attachments to classes, castes, associations, and families.
B) A series of evangelical Protestant revivals extending from the 1810s to the 1830s which
prompted thousands of conversion and widespread optimism about Americans' capacity for
progress and reform.
C) A web of reform organizations, heavily Whig in their political orientation, built by
evangelical Protestant men and women influenced by the Second Great Awakening.
D) A literary explosion during the 1840s inspired in part by Emerson's ideas on the liberation of
the individual.
E) A European philosophy that rejected the ordered rationality of the eighteenth-century
Enlightenment, embracing human passion, spiritual quest, and self-knowledge. Romanticism
strongly influenced American Transcendentalism.
F) A nineteenth-century American intellectual movement that posited the importance of an ideal
world of mystical knowledge and harmony beyond the immediate grasp of the senses. Influenced
by Romanticism, writers Ralph Waldo Emerson and Henry David Thoreau called for the critical
examination of society and emphasized individuality, self-reliance, and nonconformity.
G) Communities founded by reformers and Transcendentalists to help realize their spiritual and
moral potential and to escape from the competition of modern industrial society.
H) A system of social and economic organization proposed by French thinker Charles Fourier,
which was based on common ownership of goods and shared labor by members of a community.
A number of nineteenth-century American utopian communities tried to put Fourierist principles
into practice.
I) Christian movement of the 1830s that believed people could achieve moral perfection in their
earthly lives because the Second Coming of Christ had already occurred.
J) Founded by Joseph Smith in 1830. After Smith's death at the hands of an angry mob, Brigham
Young led many followers of Mormonism to lands in present-day Utah in 1846.
K) The practice of men taking multiple wives, which Mormon prophet Joseph Smith argued was
biblically sanctioned and divinely ordained as a family system.
L) Sensational and popular urban newspapers that built large circulations by reporting crime and
scandals.
M) Popular theatrical entertainment begun around 1830, in which white actors in blackface
presented comic routines that combined racist caricature and social criticism.
N) Organizations in northern free black communities that sought to help community members
and work against racial discrimination, inequality, and political slavery.
O) Church founded in 1816 by African Americans who were discriminated against by white
Protestants. The church spread across the Northeast and Midwest and even founded a few
congregations in the slave states of Missouri, Kentucky, Louisiana, and South Carolina.
P) The social reform movement to end slavery immediately and without compensation that
began in the United States in the 1830s.
Q) The first interracial social justice movement in the United States, which advocated the
immediate, unconditional end of slavery on the basis of human rights, without compensation to
slave masters.
R) An informal network of whites and free blacks in the South that assisted fugitive slaves to
reach freedom in the North.

Page 16
S) A procedure in the House of Representatives from 1836 to 1844 by which antislavery
petitions were automatically tabled when they were received so that they could not become the
subject of debate.
T) An antislavery political party that ran its first presidential candidate in 1844, controversially
challenging both the Democrats and Whigs.
U) An organization led by middle-class Christian women who viewed prostitutes as victims of
male lust and sought to expose their male customers while “rescuing” sex workers and
encouraging them to pursue respectable trades.
V) A middle-class ideal of “separate spheres” which celebrated women's special mission as
homemakers, wives, and mothers who exercised a Christian influence on their families and
communities, but which excluded women from professional careers, politics, and civic life.
W) Laws enacted between 1839 and 1860 in New York and other states that permitted married
women to own, inherit, and bequeath property.
X) The first women's rights convention in the United States. Held in New York in 1848, it
resulted in a manifesto extending to women the egalitarian republican ideology of the
Declaration of Independence.

50. Liberty Party

51. married women's property laws

52. plural marriage

53. American Renaissance

54. Romanticism

55. perfectionism

56. Fourierist socialism

57. Benevolent Empire

58. Second Great Awakening

Page 17
59. Church of Jesus Christ of Latter Day Saints, or Mormons

60. gag rule

61. individualism

62. minstrel shows

63. Free African Societies

64. Transcendentalism

65. American Anti-Slavery Society

66. penny papers

67. abolitionism

68. Seneca Falls Convention

69. Female Moral Reform Society

70. domesticity

71. utopias

72. Underground Railroad

73. African Methodist Episcopal Church

Page 18
74. How did republicanism affect the organization, values, and popularity of American
churches?

75. Why did Protestant Christianity and Protestant women emerge as forces for social
change? In what areas did women become active?

76. What effects did the Second Great Awakening have on American society?

77. What were the main beliefs of transcendentalism? How was transcendentalism an
expression of the social changes sweeping nineteenth-century society?

78. How do you explain the proliferation of rural utopian communities in the nineteenth
century? What made some more successful than others?

79. In what respects were the new cultures of the mid-nineteenth century—those of utopian
communalists and of urban residents—different from the mainstream culture described
in previous chapters? How were they alike?

80. What were the origins of the abolitionist movement in the 1830s?

81. How did black social thought change over the first half of the nineteenth century? What
role did black activists play in the abolitionist movement?

82. Why did religious women like the Grimké sisters become social reformers in the 1830s
and 1840s?

83. What were the principles and the goals of the women's rights movement? Why did they
arouse intense opposition?

84. Trace the relationship between America's republican culture and the surge of
evangelism called the Second Great Awakening. In what ways are the goals of the two
movements similar? How are they different?

Page 19
85. Compare and contrast the rural communalism and urban popular culture that emerged in
the United States between 1820 and 1860. How did each reflect the changes that
accompanied the nation's emerging market economy in this period? Which arrangement
did more to promote liberty for the Americans who adopted it?

86. How did specific utopian communities deal with gender equality? Why were gender
relationships so prominent in the agendas of these communities?

87. Did the era of reform (1820–1860) increase or diminish the extent of social and cultural
freedom that existed during the Revolutionary era (1770–1820)?

88. Analyze the relationship between religion and reform in the decades from 1800 to 1860.
Why did many religious people feel compelled to remake society? How successful were
they? Do you see any parallels with social movements today?

Page 20
Answer Key
1. A
2. C
3. C
4. A
5. A
6. B
7. B
8. C
9. D
10. B
11. D
12. D
13. C
14. B
15. A
16. A
17. B
18. D
19. D
20. B
21. B
22. A
23. D
24. B
25. D
26. C
27. C
28. C
29. B
30. D
31. B
32. B
33. C
34. A
35. A
36. C
37. A
38. D
39. D
40. B
41. A
42. B
43. A
44. A

Page 21
45. C
46. A
47. B
48. B
49. B
50. T
51. W
52. K
53. D
54. E
55. I
56. H
57. C
58. B
59. J
60. S
61. A
62. M
63. N
64. F
65. Q
66. L
67. P
68. X
69. U
70. V
71. G
72. R
73. O
74. Answer would ideally include:

- Organization: Republicanism forced lawmakers to devise new relationships

between church and state. The idea of an established church and compulsory religious
taxes lost credibility and usefulness, and the United States rejected the notion of a
state-supported church. Church organization broadened and loosened as churches
responded to value changes created by republicanism.

- Values: The values of churches became less conservative as republican-minded

individuals condemned religious restrictions.

- Popularity: Americans embraced those churches that preached spiritual equality

and governed themselves democratically, while ignoring those with hierarchal and
authoritarian institutions. Few citizens accepted the authority of Roman Catholicism and
few joined the Protestant Episcopal Church (the successor to the Church of England)
because of its hierarchy of bishops and wealthy lay members. Presbyterian and
evangelical Methodist and Baptist churches were the most successful, attracting new

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 members from the greatest number of nonreligious Americans.
75. Answer would ideally include:

- The Second Great Awakening: The Second Great Awakening strengthened

connections between the American people and Protestant Christianity, swelling the
ranks of new churches and sects of Protestantism. The new faithful rejected the
Calvinists' emphasis on human depravity and weakness and celebrated human reason
and free will, reflecting the belief that people could shape their own destiny. Individual
salvation was linked to religious benevolence and the notion that those who had
received God's grace were duty-bound to work for the greater welfare of the human
race, and especially for the poor and downtrodden.

- Women Reformers: The Second Great Awakening appealed directly to women and
their quest for social and political equality. The movement increased the confidence and
role of religious women as a positive force for social change achieved through active
efforts in the church, public arena, educational institutions, and home. Using their new
spiritual authority, Protestant women sought to address the issues of poor relief,
women's education, and female virtue.
76. Answer would ideally include:

- Religious Effects: Intolerance toward non-Protestant beliefs, including Catholicism.

There was an increase in church membership in the egalitarian denominations such as
Methodism and Baptism. The number of churches around the country increased and
they became the social centers of communities in rural areas. The number of blacks in
Protestant sects increased.

- Social Effects: People influenced by the Great Awakening formed new institutions
to train ministers, thus increasing the number of postsecondary schools. Women gained
greater importance and power in church affairs and ultimately gained more access to
education and leadership positions, and greater spiritual and community authority.

- Political Effects: The Great Awakening created a wide range of benevolent reform
movements that expanded into the political realm.
77. Answer would ideally include:

- Description of Transcendentalism: Transcendentalism was an intellectual movement

rooted in New England Puritanism, in which young men and women questioned the
Puritan constraints of their heritage. They were deeply influenced by Romanticism, a
European conception that rejected the ordered, rational world of the eighteenth-century
Enlightenment in favor of capturing the passionate aspects of the human spirit.

- Transcendentalism in Historical Context: Transcendentalism reflected the major

social changes wrought by the Industrial and Market Revolutions and the Second Great
Awakening, which reordered the relationship of the individual and society. Rapid
economic development and geographical expansion weakened many traditional
institutions and social rules, enabling individuals to define morality for themselves.

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78. Answer would ideally include:

- Origins of Utopianism: Dissatisfied with life in America's emerging market

economy, thousands of Americans retreated into rural areas of the Northeast and
Midwest and sought to create ideal communities that would allow people to live
differently and realize their spiritual potential. Farmers and artisans sought refuge and
security during the seven-year economic downturn known as the Panic of 1837. These
communes were intended to be symbols of social protest and experimentation.

- Reasons for Success: Some communities became successful based on the charisma
of a particular leader, the ability of the commune to generate adequate funding, and the
tolerance of the local community of the utopian community's existence. The most
successful communities were characterized by strong leadership, active mission work,
and communal discipline.
79. Answer would ideally include:

- Similarities Between Old and New Cultural Forms: Both new and mainstream
cultures were shaped by the economic and social forces of the era, such as the Industrial
Revolution, Market Revolution, Panic of 1837, and Second Great Awakening. Both
were dominated by Anglo-American youth who advocated individualism.

- Differences Between Old and New Cultural Forms: The new cultures rejected
traditional notions of Christianity and moral uplift in favor of more radical experiments
in social living. Urban cultures were deeply influenced by new immigrants from Ireland
and Germany. They altered traditional notions of gender relations, clothing,
entertainment, and sexual behavior.
80. Answer would ideally include:

- Sources of Abolitionism: Like other reform movements of the era, abolitionism drew
on the religious energy and ideas generated by the Second Great Awakening. Early
nineteenth-century reformers argued that human bondage was contrary to the American
values of republicanism and liberty. Abolitionists condemned slavery as a sin and took it
as their moral duty to end this violation of God's law.
81. Answer would ideally include:

- Change and Continuity in Black Activism: Over time and in response to white
violence, blacks moved away from the strategy of social uplift through education,
temperance, and hard work. In the 1820s and 1830s, they increasingly called for active
resistance—including, sometimes, violence—to free African Americans from slavery.

- Role of Black Activists: Black activists such as Frederick Douglass and David
Walker were crucial in reminding white abolitionists of the horrors of slavery, and of
the necessity for black equality and the use of violence to end slavery. Less radical black
activists also continued to argue for a strategy of social and moral uplift for poor free
and enslaved blacks, which maintained the focus on black rights and not just an end to
slavery. Black activists stimulated white violence, which kept abolitionism alive over

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 time as a social movement.
82. Answer would ideally include:

- Motivations for Religious Women's Turn to Reform: Desiring a stronger public role
to improve society (as called for by the Second Great Awakening) and motivated by the
women's rights movement, religious women viewed their gender as perfectly suited to
helping the downtrodden in American society lead a more moral life attuned to the
teachings of Christianity.
83. Answer would ideally include:

- Summary of Antebellum Women's Rights Movement: Organizers of the antebellum

women's rights movement strove to improve women's equality with men in sexual
standards and behavior, marriage and inheritance rights, and public life. Women wanted
a more active political and economic role in society.

- Reasons for Opposition: Opposition came particularly from men, based on their
traditional Christian notions of the separate duties or “spheres” for men and women.
Patriarchy or male rule prevented women from realizing true equality. Some women
resented women's rights advocates who appeared to claim superiority over other
women.
84. Answer would ideally include:

- Republicanism: In the early republic, many Americans embraced a democratic

republicanism that celebrated political equality and social mobility. The continuing
absence of a hereditary aristocracy created an ideal of legal equality and increased social
mobility for the white middle class, and a system in which status depended on financial
success. American republican ideology suggested that hard work and personal
achievement could make any man powerful and important. Middle-class white families,
operating according to these new republican assumptions, redefined the nature of family
and education by seeking more egalitarian marriages and more affectionate ways of
rearing their children.

- Evangelism: The democratized version of Protestantism spread by preachers in the

Second Great Awakening suggested that anyone who sought it could achieve salvation.
Many Americans sought the promise of the emotionally profound conversion
experiences that fueled the Second Great Awakening. The revivals attracted many
individuals and families searching for social ties as they moved to new communities.
New churches expanded dramatically through conversions, and they promoted spiritual
equality and moral discipline. The Second Great Awakening converted hundreds of
African Americans who adapted Protestant teachings to their own needs, and it
empowered devout women to take on leadership roles in social reform efforts that
sought to promote virtuous behavior and self-discipline.

- Similarities: Both phenomena broadened the level of participation of average

people in forces of social change, influenced individuals to become more moral in daily
pursuits, provided an environment of fellowship, and inspired an emotional impact.

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 - Differences: Republicanism did not seek to convert people to Christianity, but
actually made problematic the idea of an established church. While republicanism
denied women and blacks a role to play in the new nation, the Second Great Awakening
opened opportunities for both groups to achieve a religious equality with white men.
85. Answer would ideally include:

- Summary of Rural Communalism: Rural communalism emerged as some

Americans, dissatisfied with the emerging market economy and society, retreated from
the mainstream to live in rural utopian communities that experimented with new social
and religious forms. These groups varied widely, but they were typically based on
religious and/or ideological frameworks that required their members to conform to
community standards. Many, including the Shakers, Fourierists, and Oneidians,
embraced a cooperative spirit that challenged traditional gender and property
arrangements in favor of sex equality and group ownership of resources. The Mormons,
on the other hand, were utopians with a conservative agenda that wanted to perpetuate
close-knit communities and patriarchal power.

- Summary of Urban Popular Culture: Urban popular culture emerged in growing

cities populated by rural migrants and foreign immigrants. Thousands of young people
left their small communities and families to seek adventure and fortune in New York,
Philadelphia, and other areas. Most ended up working long hours for meager wages.
Individualism, combined with their new independence from traditional constraints, led
urban dwellers to alter traditional behaviors and customs. Commercialized sex and
greater sexual openness was one major facet of new urban culture. Popular
entertainment—including theatrical events, sporting events, and public
lectures—became widely available and was both a creation and a reflection of urban
cultures' greater openness. Immigrants from Ireland and Germany also imported their
cultural customs, some of which became part of the larger urban culture.

- Impact of Rural Communalism on Liberty: Rural communalism allowed participants

to experiment with new social forms and ideas, including gender equality, which both
broadened and narrowed individual liberties. Women in some of these communities had
access to new opportunities, leadership, and different modes of dress, but community
standards and charismatic leaders also limited individual liberty. In the Oneida
Community, women were freed from many elements of domesticity and participated
more fully in community affairs, but they were also sexually manipulated by the group's
leader, John Humphrey Noyes.

- Impact of Urban Popular Culture on Liberty: Urban popular culture allowed greater
expression in some ways. Individuals, particularly men, had more access to various
forms of sexuality. Urbanites could express their political opinions, personal styles, and
baser instincts more freely. But urban culture also promoted racism, nativism, and moral
reform movements, which also sought to limit individual liberties.
86. Answer would ideally include:

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 - Shakers: Following the visions of their leader, Mother Ann Lee, Shakers believed
that God was both male and female and therefore allowed both men and women to
govern their communities. Shakers practiced celibacy and rejected marriage.

- Fourierists: Fourierists believed that men should share in domestic labor and
productive labor. They believed that their phalanx system would liberate both sexes and
increase sexual equality.

- Oneidians: Oneidians rejected traditional marriage for a system they called complex
marriage. Complex marriage was meant to free men and women from the corrosive
effects of exclusiveness and jealousy. Women's hairstyle and dress emphasized their
equality with men. Oneidians also practiced a unique form of male birth control in order
to allow women to avoid multiple pregnancies and participate fully in community
affairs.

- Mormons: Mormons rejected gender equality and lived in a staunchly patriarchal

society. Salt Lake Mormons openly practiced polygamy until Utah's admission to the
Union in 1896.

- Gender in the Antebellum Period: Gender relationships were quite prominent

because many of the communes were predicated on religious ideology, which became
central to their function. Many utopians believed that the social decay of America was
connected to the lack of Christian values in society and the need to repudiate marriage
and sexual pleasure in favor of celibacy and moral purity. Furthermore, these
communities generally questioned the institutions and cultures of traditional society and
came to recognize that gender and monogamous heterosexuality were socially
constructed and therefore changeable.
87. Answer would ideally include:

- Reform Movements as Curbs on Social and Cultural Freedom: Nineteenth-century

reform movements, particularly those that constituted the first wave of moral reform
that emerged along with the Second Great Awakening, sought to limit social and
cultural freedoms for many Americans. Moral reformers of various stripes encouraged
Americans to strive for their narrow conception of virtue through regular church
attendance, temperance, refraining from tobacco consumption, and conforming to
traditional monogamous heterosexual marriages and sexual standards. Reformists'
nativist attitudes sought to eliminate the cultural practices of Germans, the Irish, and
other minority groups. They sought to narrow the spectrum of acceptable religious
practice and personal behavior, thereby narrowing social and cultural freedom.

- Reform Movements as Social and Cultural Forces: At the same time, however, the
moral reform movement increased liberty in America. Transcendentalism allowed for
greater personal expression and the pursuit of self-realization. Reform movements
increased the level of religious and social diversity through rural communes and other
social experiments, providing Americans with more choice. Reform movements, such as
women's rights and the rise of abolitionism, combined with the rise of urban popular

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Americas History Value Edition 9th Edition Edwards Test Bank

culture, represented an increase in freedom for women, blacks, and the urban poor in
American society. Second-wave reform movements were focused less on particular
behaviors and more on creating new opportunities for women, African Americans, and
others. In doing so, they expanded Americans' liberty.
88. Answer would ideally include:

- Antebellum Religion: The Second Great Awakening infused a greater Protestant

religiosity into American society and culture. The movement stressed that religious
individuals needed to be responsible, not only for self-improvement, but also for the
moral improvement of American society at large. Religious Americans believed that, by
improving the morality of American society, they could help to achieve God's mission.

- Emergence of New Social Problems: The changes wrought by the Industrial and
Market Revolutions led to social and cultural transformations that many perceived as
problematic. The first wave of religiously motivated activists resisted many features of
the new urban culture, such as commercialized sex and entertainment, by organizing
social movements. The second wave of reformers addressed old issues, such as slavery,
but subjected them to new criticisms. In the antebellum period, slavery was not just
contrary to republicanism and liberty, but was also perceived as sinful.

- Reform Movements' Successes and Failures: Americans were successful at imposing

reforms on society in the form of abolitionism, women's rights, and discouraging certain
forms of moral vice, such as prostitution and alcoholism. All of these movements
influenced American society, even when they were not entirely successful.

- Parallels: Some parallels exist today, such as the moral reform movement to halt
violence and sexual behavior in the media, and antiabortion advocates who argue for an
increase in human morality to meet the expectations of the Judeo-Christian moral
tradition.

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