A. Nevertheless, the focus of otherwise very different movements - from cultural feminism to environmentalism to radical jihadism - is fundamentally the same: moral regulation.

B. Identity politics constantly demands the creation of new identities and lifestyle groups, often hostile to one another.

C. The main beneficiary of this shift from explicit political clashes to new forms of culture war has been identity politics.

D. Many of the political battles of the past two decades have actually been battles over cultural values, be it marriage, family, sexuality, abortion, immigration, multiculturalism, Islam or the EU.

A. Patrilineal ownership of lands and the culture of dowry attached to it have turned daughters into bad debts.

B. The control of such castes on local politics aggravates masculine hubris.

C. The bigotry of our village culture and polity is intrinsically linked to a control of land and agriculture.

D. Land makes certain castes ‘kingly’ in rural communities.

A. The Cold War was underpinned by an understanding which allowed the US to maintain hegemony over the capitalist world and which gave the Soviet Union a regional sphere of influence in Eastern Europe.

B. The bloody upheavals and wars occurred not in Europe, America or Russia, but in Asia, Africa and the Middle East, and were either directly or indirectly a response to the experience of Western colonialism.

C. Despite the aggressive rhetoric of this era, the Cold War was a period of relative peace between hostile geopolitical blocs.

D. In retrospect, what was remarkable about the Cold War was the ability of most of the major players to manage their conflict.

A. The Mandate of Heaven indicated divine approval of a king’s right to rule.

B. In other words, the Mandate of Heaven gave divine ruling authority to kings that lived a moral life, administered justice, and protected the welfare of his people.

C. Whereas Medieval Europeans legitimized their ruling authority by the divine right of kings, Confucian societies used a similar concept called the Mandate of Heaven.

D. However, it differed from the divine right of kings in that Heaven’s endorsement depends upon the virtuous conduct of the ruler.

A. General Yi knew that the Ming dynasty was more powerful than Mongols were and judged that if he attacked, the Ming would likely invade Korea.

B. Upon his arrival in Kaes?ng, General Yi toppled the government through a military coup and in 1392 CE, he placed himself on the throne —ushering in the Chos?n Kingdom.

C. Due to his prominence in 1388 CE, the anti-Ming (pro-Mongol) faction sent General Yi to expel a contingent of Ming troops stationed on the northern part of the Korean Peninsula.

D. Seeing the campaign as a potential disaster, General Yi turned his troops south towards the Kory? capital, Kaes?ng.