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In groups of 3, designate group responsibilities: a notetaker/time keeper, leader/facilitator, and an arbitrator/monitor.

Choose any 3 resources to analyze from both pandemics.

Identify and record the similarities and differences of the spread of misinformation about the diseases and the reasons and examples of xenophobia between both historical pandemics on the graphic organizer.

Groups should synthesize the similarities and differences.  Then, answer the questions on the Padlet. The recorder should post the group's response on the Padlet.

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Johns Hopkins Coronavirus Resource Center

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Animated Maps - Johns Hopkins Coronavirus Resource Center

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Watch reported coronavirus cases increase around the world country by country over time with these global animations. They show the new daily cases and cumulative cases across the globe.

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Racism against Asians spikes as coronavirus spreads

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Infodemic: Coronavirus and the fake news pandemic

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Covid-19 Fueling Anti-Asian Racism and Xenophobia Worldwide

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Governments should take urgent steps to prevent racist and xenophobic violence and discrimination linked to the Covid-19 pandemic while prosecuting racial attacks against Asians and people of Asian descent.

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Donald Trump calls coronavirus 'kung flu' again

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In 1348 there appeared in Europe a devastating plague which is reported to have killed off ultimately twenty-five million people. By the fall of that year the rumor was current that these deaths were due to an international conspiracy of Jewry to poison Christendom. It was reported that the leaders in the Jewish metropolis of Toledo had initiated the plot and that one of the chief conspirators was a Rabbi Peyret who had his headquarters in Chambéry, Savoy, whence he dispatched his poisoners to France, Switzerland, and Italy.

By authority of Amadeus VI, Count of Savoy, a number of the Jews who lived on the shores of Lake Geneva, having been arrested and put to the torture, naturally confessed anything their inquisitors suggested. These Jews, under torture, incriminated others. Records of their confessions were sent from one town to another in Switzerland and down the Rhine River into Germany, and as a result, thousands of Jews, in at least two hundred towns and hamlets, were butchered and burnt. The sheer loss of numbers, the disappearance of their wealth, and the growing hatred of the Christians brought German Jewry to a catastrophic downfall. It now began to decline and did not again play an important part in German life till the seventeenth century.

The first account that follows is a translation from the Latin of a confession made under torture by Agimet, a Jew, who was arrested at Chatel, on Lake Geneva. It is typical of the confessions extorted and forwarded to other towns.

The second account describes the Black Death in general and treats specifically of the destruction of the Jewish community in Strasbourg. In this city the authorities, who attempted to save the Jews, were overthrown by a fear-stricken mob led by the butchers' and tanners' guilds and by the nobles who were determined to do away with the Jews who were their economic competitors and to whom they were indebted for loans. Thus in this city, at least, it was not merely religious bigotry and fear of the plague, but economic resentment that fired the craftsmen and the nobles to their work of extermination. Those people of Strasbourg, who had thus far escaped the plague and who thought that by killing off the Jews they would insure themselves against it in the future, were doomed to disappointment, for the pest soon struck the city and, it is said, took a toll of sixteen thousand lives.

The confession of Agimet is found in the Appendix to Johann S. Schilter's 1698 edition of the Middle High German chronicle of the Strasbourg historian, Jacob von Königshofen (1346-1420). The second selection is taken from the body of Königshofen's history. This account merits credence, not only because K6nigshofen was an archivist and lived close to the events of which he writes, but also because he incorporated considerable material from his Strasbourg predecessor, the historian F. Closener, who was probably an eyewitness of the tragedy. The third selection is an epitaph of an otherwise unknown Jew who died a victim of the plague in 1349. Obviously, Jews, too, were not spared by this dread disease. The epitaph in the original Hebrew is in poetical form.

I. The Confession of Agimet of Geneva, Châtel, October 20, 1348

The year of our Lord 1348.

On Friday, the 10th of the month of October, at Châtel, in the castle thereof, there occurred the judicial inquiry which was made by order of the court of the illustrious Prince, our lord, Amadeus, Count of Savoy, and his subjects against the Jews of both sexes who were there imprisoned, each one separately. [Jews were sometimes imprisoned separately to prevent suicide.] This was done after public rumor had become current and a strong clamor had arisen because of the poison put by them into the wells, springs, and other things which the Christians use-demanding that they die, that they are able to be found guilty and, therefore, that they should be punished. Hence this their confession made in the presence of a great many trustworthy persons.

Agimet the Jew, who lived at Geneva and was arrested at Châtel, was there put to the torture a little and then he was released from it. And after a long time, having been subjected again to torture a little, he confessed in the presence of a great many trustworthy persons, who are later mentioned. To begin with it is clear that at the Lent just passed Pultus Clesis de Ranz had sent this very Jew to Venice to buy silks and other things for him. When this came to the notice of Rabbi Peyret, a Jew of Chamb6ry who was a teacher of their law, he sent for this Agimet, for whom he had searched, and when he had come before him he said: "We have been informed that you are going to Venice to buy silk and other wares. Here I am giving you a little package of half a span in size which contains some prepared poison and venom in a thin, sewed leather-bag. Distribute it among the wells, cisterns, and springs about Venice and the other places to which you go, in order to poison the people who use the water of the aforesaid wells that will have been poisoned by you, namely, the wells in which the poison will have been placed."

Agimet took this package full of poison and carried it with him to Venice, and when he came there he threw and scattered a portion of it into the well or cistern of fresh water which was there near the German House, in order to poison the people who use the water of that cistern. And he says that this is the only cistern of sweet water in the city. He also says that the mentioned Rabbi Peyret promised to give him whatever he wanted for his troubles in this business. Of his own accord Agimet confessed further that after this had been done he left at once in order that he should not be captured by the citizens or others, and that he went personally to Calabria and Apulia and threw the above mentioned poison into many wells. He confesses also that he put some of this same poison in the well of the streets of the city of Ballet.

He confesses further that he put some of this poison into the public fountain of the city of Toulouse and in the wells that are near the [Mediterranean] sea. Asked if at the time that he scattered the venom and poisoned the wells, above mentioned, any people had died, he said that he did not know inasmuch as he had left everyone of the above mentioned places in a hurry. Asked if any of the Jews of those places were guilty in the above mentioned matter, he answered that he did not know. And now by all that which is contained in the five books of Moses and the scroll of the Jews, he declared that this was true, and that he was in no wise lying, no matter what might happen to him. [This Jew does not seem to know that the books of Moses and the scroll of the Jews are identical!]

II. The Cremation of Strasbourg Jewry St. Valentine's Day, February 14, 1349 - About The Great Plague And The Burning Of The Jews

In the year 1349 there occurred the greatest epidemic that ever happened. Death went from one end of the earth to the other, on that side and this side of the sea, and it was greater among the Saracens than among the Christians. In some lands everyone died so that no one was left. Ships were also found on the sea laden with wares; the crew had all died and no one guided the ship. The Bishop of Marseilles and priests and monks and more than half of all the people there died with them. In other kingdoms and cities so many people perished that it would be horrible to describe. The pope at Avignon stopped all sessions of court, locked himself in a room, allowed no one to approach him and had a fire burning before him all the time. [This last was probably intended as some sort of disinfectant.] And from what this epidemic came, all wise teachers and physicians could only say that it was God's will. And as the plague was now here, so was it in other places, and lasted more than a whole year. This epidemic also came to Strasbourg in the summer of the above mentioned year, and it is estimated that about sixteen thousand people died.

In the matter of this plague the Jews throughout the world were reviled and accused in all lands of having caused it through the poison which they are said to have put into the water and the wells-that is what they were accused of-and for this reason the Jews were burnt all the way from the Mediterranean into Germany, but not in Avignon, for the pope protected them there.

Nevertheless they tortured a number of Jews in Berne and Zofingen [Switzerland] who then admitted that they had put poison into many wells, and they also found the poison in the wells. Thereupon they burnt the Jews in many towns and wrote of this affair to Strasbourg, Freiburg, and Basel in order that they too should burn their Jews. But the leaders in these three cities in whose hands the government lay did not believe that anything ought to be done to the Jews. However in Basel the citizens marched to the city-hall and compelled the council to take an oath that they would burn the Jews, and that they would allow no Jew to enter the city for the next two hundred years. Thereupon the Jews were arrested in all these places and a conference was arranged to meet at Benfeld rAlsace, February 8, 13491. The Bishop of Strasbourg [Berthold II], all the feudal lords of Alsace, and representatives of the three above mentioned cities came there. The deputies of the city of Strasbourg were asked what they were going to do with their Jews. Thev answered and said that they knew no evil of them. Then they asked the Strasbourgers why they had closed the wells and put away the buckets, and there was a great indignation and clamor against the deputies from Strasbourg. So finally the Bishop and the lords and the Imperial Cities agreed to do away with the Jews. The result was that they were burnt in many cities, and wherever they were expelled they were caught by the peasants and stabbed to death or drowned. . . .

[The town-council of Strasbourg which wanted to save the Jews was deposed on the 9th-10th of February, and the new council gave in to the mob, who then arrested the Jews on Friday, the 13th.]

THE JEWS ARE BURNT

On Saturday - that was St. Valentine's Day-they burnt the Jews on a wooden platform in their cemetery. There were about two thousand people of them. Those who wanted to baptize themselves were spared. [Some say that about a thousand accepted baptism.] Many small children were taken out of the fire and baptized against the will of their fathers and mothers. And everything that was owed to the Jews was cancelled, and the Jews had to surrender all pledges and notes that they had taken for debts. The council, however, took the cash that the Jews possessed and divided it among the working-men proportionately. The money was indeed the thing that killed the Jews. If they had been poor and if the feudal lords had not been in debt to them, they would not have been burnt. After this wealth was divided among the artisans some gave their share to the Cathedral or to the Church on the advice of their confessors.

Thus were the Jews burnt at Strasbourg, and in the same year in all the cities of the Rhine, whether Free Cities or Imperial Cities or cities belonging to the lords. In some towns they burnt the Jews after a trial, in others, without a trial. In some cities the Jews themselves set fire to their houses and cremated themselves.

THE JEWS RETURN TO STRASBOURG

It was decided in Strasbourg that no Jew should enter the city for a hundred years, but before twenty years had passed, the council and magistrates agreed that they ought to admit the Jews again into the city for twenty years. And so the Jews came back again to Strasbourg iii the year 1368 after the birth of our Lord.

III. The Epitaph of Asher aben Turiel, Toledo, Spain, 1349

This stone is a memorial
That a later generation may know
That 'neath it lies hidden a pleasant bud,
A cherished child.
Perfect in knowledge,
A reader of the Bible,
A student of the Mishnah and Gemara.
Had learned from his father
What his father learned from his teachers:
The statutes of God and his laws.
Though only fifteen years in age,
He was like a man of eighty in knowledge.
More blessed than all sons: Asher-may he rest in Paradise -
The son of Joseph ben Turiel-may God comfort him,
He died of the plague, in the month of Tam muz, in the year 109 [June or July, 1349].
But a few days before his death
He established his home;
But yesternight the joyous voice of the bride and groom
Was turned to the voice of wailing.
[Apparently he had just been married.]
And the father is left, sad and aching.
May the God of heaven
Grant him comfort.
And send another child
To restore his soul.

BIBLIOGRAPHY

REFERENCES TO TEXTBOOKS
Elbogen, pp. 108-109; Roth, pp. 213fF.; Sachar, pp. 200-203.

READINGS FOR ADVANCED STUDENTS
Graetz, IV, pp. 100-135; Graetz-Rhine, IV, pp. 35-54; Margolis and Marx, pp. 402-412.

Nohl, J., The Black Death, pp. 181-196.

JE, "Black Death"; "Strasburg."

ADDITIONAL SOURCE MATERIALS IN ENGLISH Nohl, J.,
The Black Death, pp. 196-202. Contains further correspondence on the seizure of Jews who were accused of responsibility for the plague.

Jacob Marcus, Later printings of this text (e.g. by Atheneum, 1969, 1972, 1978) do not indicate that the copyright was renewed) The Jew in the Medieval World: A Sourcebook, 315-1791, (New York: JPS, 1938), 43-48

This text is part of the Internet Jewish History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts for introductory level classes in modern European and World history.

Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use of the Sourcebook.

© Paul Halsall, July1998

The Site Concept and Design: created 26 Jan 1996: latest revision 20 January 2021 [ Internet History Sourcebooks Project is located at the History Department of Fordham University, New York. The Internet Medieval Sourcebook, and other medieval components of the project, are located at the Fordham University Center for Medieval Studies.The IHSP recognizes the contribution of Fordham University, the Fordham University History Department, and the Fordham Center for Medieval Studies in providing web space and server support for the project. The IHSP is a project independent of Fordham University. Although the IHSP seeks to follow all applicable copyright law, Fordham University is not the institutional owner, and is not liable as the result of any legal action. Paul Halsall CV]

©

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In 1348 there appeared in Europe a devastating plague which is reported to have killed off ultimately twenty-five million people. By the fall of that year the rumor was current that these deaths were due to an international conspiracy of Jewry to poison Christendom.

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The text for this document was taken from:

A vain attempt by the king to freeze wages paid to laborers at their pre-plague levels, the ordinance is indicative of the labor shortage caused by the Black Death. It also shows the beginnings of the redefinition of societal roles.

The king to the sheriff of Kent, greeting. Because a great part of the people, and especially of workmen and servants, late died of the pestilence, many seeing the necessity of masters, and great scarcity of servants, will not serve unless they may receive excessive wages, and some rather willing to beg in idleness, than by labor to get their living; we, considering the grievous incommodities, which of the lack especially of ploughmen and such laborers may hereafter come, have upon deliberation and treaty with the prelates and the nobles, and learned men assisting us, of their mutual counsel ordained:

That every man and woman of our realm of England, of what condition he be, free or bond, able in body, and within the age of threescore years, not living in merchandise, nor exercising any craft, nor having of his own whereof he may live, nor proper land, about whose tillage he may himself occupy, and not serving any other, if he in convenient service, his estate considered, be required to serve, he shall be bounden to serve him which so shall him require; and take only the wages, livery, meed, or salary, which were accustomed to be given in the places where he oweth to serve, the twentieth year of our reign of England, or five or six other commone years next before. Provided always, that the lords be preferred before other in their bondmen or their land tenants, so in their service to be retained; so that nevertheless the said lords shall retain no more than be necessary for them; and if any such man or woman, being so required to serve, will not the same do, that proved by two true men before the sheriff or the constables of the town where the same shall happen to be done, he shall anon be taken by them or any of them, and committed to the next gaol, there to remain under strait keeping, till he find surety to serve in the form aforesaid.

Item, if any reaper, mower, or other workman or servant, of what estate or condition that he be, retained in any man's service, do depart from the said service without reasonable cause or license, before the term agreed, he shall have pain of imprisonment. And that none under the same pain presume to receive or to retain any such in his service.

Item, that no man pay, or promise to pay, any servant any more wages, liveries, meed, or salary than was wont, as afore is said; nor that any in other manner shall demand or receive the same, upon pain of doubling of that, that so shall be paid, promised, required, or received, to him which thereof shall feel himself grieved, pursuing for the same; and if none such will pursue, then the same to be applied to any of the people that will pursue; and such pursuit shall be in the court of the lord of the place where such case shall happen.

Item, if the lords of the towns or manors presume in any point to come against this present ordinance either by them, or by their servants, then pursuit shall be made against them in the counties, wapentakes, tithings, or such other courts, for the treble pain paid or promised by them or their servants in the form aforesaid; and if any before this present ordinance hath covenanted with any so to serve for more wages, he shall not be bound by reason of the same covenant, to pay more than at any other time was wont to be paid to such person; nor upon the said pain shall presume any more to pay.

Item, that saddlers, skinners, white-tawers, cordwainers, tailors, smiths, carpenters, masons, tilers, [shipwrights], carters, and all other artificers and workmen, shall not take for their labor and workmanship above the same that was wont to be paid to such persons the said twentieth year, and other common years next before, as afore is said, in the place where they shall happen to work; and if any man take more, he shall be committed to the next gaol, in manner as afore is said.

Item, that butchers, fishmongers, hostelers, breweres, bakers, puters, and all other sellers of all manner of victual, shall be bound to sell the same victual for a reasonable price, having respect to the price that such victual be sold at in the places adjoining, so that the same sellers have moderate gains, and not excessive, reasonably to be required according to the distance of the place from whence the said victuals be carried; and if any sell such victuals in any other manner, and thereof be convict in the manner and form aforesaid, he shalll pay the double of the same that he so received, to the party damnified, or, in default of him, to any other that will pursue in this behalf: and the mayors and bailiffs of cities, boroughs, merchant-towns, and others, and of the ports and places of the sea, shall have power to inquire of all and singular which shall in any thing offend the same, and to levy the said pain to the use of them at whose suit such offenders shall be convict; and in case that the same mayors or bailiffs be negligent in doing execution of the premises, and thereof be convict before our justices, by us to be assigned, then the same mayors and bailiffs shall be compelled by the same justices to pay the treble of the thing so sold to the party damnified, or to any other in default of him that will pursue; and nevertheless toward us they shall be grievously punished.

Item, because that many valiant beggars, as long as they may live of begging, do refuse to labor, giving themselves to idleness and vice, and sometime to theft and other abominations; none upon the said pain of imprisonment shall, under the color of pity or alms, give any thing to such, which may labor, or presume to favor them toward their desires, so that thereby they may be compelled to labor for their necessary living.

We command you, firmly enjoining, that all and singular the premises in the cities, boroughs, market towns, seaports, and other places in your bailiwick, where you shall think expedient, as well within liberties as without, you do cause to be publicly proclaimed, and to be observed and duly put in execution aforesaid; and this by no means omit, as you regard us and the common weal of our realm, and would save yourself harmless. Witness the king at Westminster, the 18th day of June. By the king himself and the whole council.

Like writs are directed to the sheriffs throughout England.

The king to the reverend father in Christ W. by the same grace bishop of Winchester, greeting. "Because a great part of the people," as before, until "for their necessary living," and then thus: And therefore we entreat you that the premises in every of the churches, and other places of your diocese, which you shall think expedient, you do cause to be published; directing the parsons, vicars, ministers of such churches, and others under you, to exhort and invite their parishioners by salutary admonitions, to labor, and to observe the ordinances aforesaid, as the present necessity requireth: and that you do likewise moderate the stipendiary chaplains of your said diocese, who, as it is said, do now in like manner refuse to serve without an excessive salary; and compel them to serve for the accustomed salary, as it behooveth them, under the pain of suspension and interdict. And this by no means omit, as you regard us and the common weal of our said realm. Witness, etc. as above. By the king himself and the whole council.

Like letters of request are directed to the serveral bishops of England, and to the keeper of the spiritualities of the archbishopric of Canterbury, during the vacancy of the see, under the same date.

White, Albert Beebe and Wallace Notestein, eds. Source Problems in English History. New York: Harper and Brothers Publishers, 1915.

The Site Concept and Design: created 26 Jan 1996: latest revision 20 January 2021 [ Internet History Sourcebooks Project is located at the History Department of Fordham University, New York. The Internet Medieval Sourcebook, and other medieval components of the project, are located at the Fordham University Center for Medieval Studies.The IHSP recognizes the contribution of Fordham University, the Fordham University History Department, and the Fordham Center for Medieval Studies in providing web space and server support for the project. The IHSP is a project independent of Fordham University. Although the IHSP seeks to follow all applicable copyright law, Fordham University is not the institutional owner, and is not liable as the result of any legal action. Paul Halsall CV]

©

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The text for this document was taken from: A vain attempt by the king to freeze wages paid to laborers at their pre-plague levels, the ordinance is indicative of the labor shortage caused by the Black Death. It also shows the beginnings of the redefinition of societal roles.

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This is part of a student blog series as part of the University of Pittsburgh's Disease Ecology Class that our own Shane M Hanlon is currently teaching. Find out more about the series and read all the posts here!
By Pooja Gupta
The Black Death, believed to have been caused by infection with the bacterium Yersinia pestis, killed about 100 million people worldwide in the fourteenth century. However, there is still much that is unknown about this deadly disease, also known as the bubonic plague, and there are still myths about it that continue to be spread. Even though it wiped out a decent portion of Europe all those years ago, if someone were to contract the disease today it no longer means death thanks to modern medicine. To begin, the first myth about the disease revolves around its name. Many people assume that it was called the "Black Death" because it turned the flesh of its victims black. While the bubonic plague did cause some body parts to turn black as victims died, the term "Black Death" did not arise during the fourteenth century when the plague was occurring. The term was actually first coined in the sixteenth century by translators who were translating a fourteenth century poem by Simon de Covinus referencing the plague. He titled the poem "mors atra" which can be translated into "Black Death" or "Terrible Death" with the former being chosen by the translators for whatever reason. As the name was taken on by historians, it helped them distinguish the Bubonic Plague from the Great Plague of 1665 that occurred in England.

A second myth is that the black death was a disease that primarily affected the poor. Even though the poor tended to be around fleas and rats which were vectors of the disease, the rich were just as affected. The poor died in greater numbers simply because their population greatly outnumbered that of the rich. Records show that many important knights, ladies, merchants, friaries and monasteries were just as affected by the plague as the rest of Europe. The plague also gave peasants newfound power because those who survived the plague believed that it was a blessing from god and put them above parliament. This led to a revolt in 1381 to fight against taxes imposed by parliament and also an employment shortage.

Another myth is that advancements in transportations increased the speed of the plague. The bubonic plague spread faster during the middle ages than bubonic plagues that travelled in the 20 th century so advancements in transportation was not the cause. Scientists conducted experiments to track the speed of the plague that was occurring in the 20 th century and found that it was travelling no faster than eight miles per year. The Black Death is believed to have travelled at a rate of a mile per day. Despite modern methods of transportation such as trains, cars and planes, the spread of the bubonic plague in the modern era was much slower than that of the medieval era. Some think this is due to better hygiene and medical treatment; however, this does not affect the spread of the plague. The plague was spread by rodents, and in the modern era it was rare to see rodents in a home and if it was, it was removed and dealt with immediately.

Lastly, another myth about the Black Death was that human efforts to stop its spread were useless. However, this is not the case as some cities were able to implement measures that saved large portions of their populations. One city in particular was Milan which walled up infected patients instead of bleeding them. If a person was infected with the plague, their entire house would be closed shut with bricks regardless if other individuals in the house were not infected. Sound a little familiar? This method of quarantining largely stopped the spread of the Plague in Milan as well as border patrols. It is interesting to see how methods used centuries ago are still being used today to stop the spread of our current pandemic. History tends to repeat itself as we have seen with various pandemics. However, it is up to us to see these recurring patterns and be proactive so that we may stop situations from becoming as deadly as they have the potential to be.

Sources: Human Efforts to Stop the Plague Were Not Useless

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Debunked Myths about the Bubonic Plague - The Plainspoken Scientist

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The Black Death, believed to have been caused by infection with the bacterium Yersinia pestis, killed about 100 million people worldwide in the fourteenth century. However, there is still much that is unknown about this deadly disease, also known as the bubonic plague, and there are still myths about it that continue to be spread.

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Use this strategy to analyze political cartoons.
T = Time Period
A = Action
C = Captions
O = Objects/Symbolism
S = Summarize

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Directions:  As we watch the introductory video of the Black Death, compose two guided questions about the video.  Post your questions.  Then, answer one of your peer's questions.

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The Black Death and Coronavirus Venn Diagram

# data[].attributes.body
Click on the following document for directions and rubric

# data[].attributes.body
dislike of or prejudice against people from other countries.

# data[].attributes.body
xenophobia - an aversion or hostility to, disdain for, or fear of foreigners, people from different cultures, or strangers
pandemic - an aversion or hostility to, disdain for, or fear of foreigners, people from different cultures, or strangers

# data[].attributes.body
pandemic: global outbreak of disease
xenophobia: prejudice or fear of foreigners.

# data[].attributes.body
pandemic is an epidemic of an infectious disease that has spread across a large region

# data[].attributes.body
dislike of or prejudice against people from other countries

# data[].attributes.headline
pandemic - a rapidly spreading disease across a country

# data[].attributes.subject
pandemic - a rapidly spreading disease across a country

# data[].attributes.body
possession of control, authority, or influence over others

# data[].attributes.headline
pandemic: disease prevalent over an entire country, continent, or world

# data[].attributes.subject
pandemic: disease prevalent over an entire country, continent, or world

# data[].attributes.body
xenophobia:

# data[].attributes.headline
 xenophobia- an aversion or hostility to, disdain for, or fear of foreigners, people from different cultures, or strangers

# data[].attributes.subject
 xenophobia- an aversion or hostility to, disdain for, or fear of foreigners, people from different cultures, or strangers

# data[].attributes.body
pandemic- a global outbreak of disease

# data[].attributes.body
xenophobia- fear of foreigners
pandemic-disease prevalent over a whole country or the world.

# data[].attributes.body
dislike of or prejudice against people from other countries.

# data[].attributes.body
an outbreak of a world- wide disease

# data[].attributes.body
(of a disease) prevalent over a whole country or the world.

# data[].attributes.body
(of a disease) prevalent over a whole country or the world.

# data[].attributes.body
similarities: Both were blamed on a certain group of people (jews and asian people)
differences:

Black death spread a lot slower than coronavirus

Started in different places (one in europe, one in china)

The plague caused more deaths than the coronavirus

# data[].attributes.body
these pandemics caused xenophobia and anti-semitic ideas to spread even more because people blamed the diseases on certain groups of people

# data[].attributes.body
Similarly:

# data[].attributes.body
The Black Death effected people
proportionately
Coronavirus effected people
disproportionately
Medicine
- medicine back then wasn’t very
good, but today we technological advantages
and modern medicine