Now that you’ve prepared your exhibition, give your exhibit a title and a brief introduction (about 200 words). Your introduction will appear at the beginning of the exhibit. It should tell the visitor what the exhibits is about and why it’s important. Conduct additional research on the Navajo code talkers to help you curate the exhibition. The following sites may be helpful. Along with your introduction, be sure to list all sources that you used to find your information.

increasing defense spending.

explanation:

the correct answer is "pioneers carried all of their possessions on long and dangerous trails".

the first wave of pioneers travelled in 1842. they were merely 100 people. the next year that sum climbed to 1000 men, women, and children. these people travelled around 2,000 miles to oregon in the hopes of a better life. although the first part of the trip didn't present many obstacles, as time and miles went by they learnt that threat came from simple things, like becoming ill due to unclean water or bad food.

the weather didn't much, as wagons couldn't protect them from storms. as they travelled through the desert, the intense heat caused wood to shrink. their own lips abscessed and split because of the dry air. the only cure for this was to rub axle grease on their lips.

even crossing rivers was dangerous. sometimes wheels were damaged by unseen rocks on shallow water. mud didn't much either. pioneers were afraid of indian attacks, but there aren't many records of fights between pioneers and native americans. accidents happened because of negligence, exhaustion, guns, and bad weather.

history says that 1 of 10 pioneers who travelled to oregon didn't survive the journey. diseases spread fastly because they didn't have doctors and medical care was ofently improvised. one of the most deadly diseases they came upon was cholera, which became a worldwide pandemia.

the american civil war was not caused   by slavery but by economic factors.

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.