Problem: Background: The North American fur trade was the industry and activities related to the acquisition, trade, exchange, and sale of animal furs in North America. Aboriginal peoples in Canada and Native Americans in the United States of different regions traded among themselves in the Pre-Columbian Era, but Europeans participated in the trade beginning from the time of their arrival in the New World and extended its reach to Europe. The French started trading in the 16th century, the English established trading posts on Hudson Bay in present-day Canada in the 17th century, and the Dutch had trade by the same time in New Netherland. The 19th-century North American fur trade, when the industry was at its peak of economic importance, involved the development of elaborate trade networks.
Context: Native American--specifically the Creek's--beliefs revolved around respecting the environment. The Creek believed they had a unique relationship with the animals they hunted. The Creek had several rules surround how a hunt could occur, particularly prohibiting needless killing of deer. There were specific taboos against taking the skins of unhealthy deer. However, the lucrative deerskin trade prompted hunters to act past the point of restraint they had operated under before. The hunting economy collapsed due to the scarcity of deer as they were over-hunted and lost their lands to white settlers. Due to the decline of deer populations, and the governmental pressure to switch to the colonists' way of life, animal husbandry replaced deer hunting both as an income and in the diet. Rum was first introduced in the early 1700s as a trading item, and quickly became an inelastic good. While Native Americans were for the most part acted conservatively in trading deals, they consumed a surplus of alcohol. Traders used rum to help form partnerships. Rum had a significant effect on the social behavior of Native Americans. Under the influence of rum, the younger generation did not obey the elders of the tribe, and became involved with more skirmishes with other tribes and white settlers. Rum also disrupted the amount of time the younger generation of males spent on labor. Alcohol was one of the goods provided on credit, and led to a debt trap for many Native Americans. Native Americans did not know how to distill alcohol, and thus were driven to trade for it. Native Americans had become dependent on manufactured goods such as guns and domesticated animals, and lost much of their traditional practices. With the new cattle herds roaming the hunting lands, and a greater emphasis on farming due to the invention of the Cotton Gin, Native Americans struggled to maintain their place in the economy. An inequality gap had appeared in the tribes, as some hunters were more successful than others. Still, the creditors treated and individual's debt as debt of the whole tribe, and used several strategies to keep the Native Americans in debt. Traders would rig the weighing system that determined the value of the deerskins in their favor, cut measurement tools to devalue the deerskin, and would tamper with the manufactured goods to decrease their worth, such as watering down the alcohol they traded. To satisfy the need for deerskins, many males of the tribes abandoned their traditional seasonal roles and became full-time traders. When the deerskin trade collapsed, Native Americans found themselves dependent on manufactured goods, and could not return to the old ways due to lost knowledge.
Question: What was the effect of the deerskin trade on Native Americans?
Answer: Native American--specifically the Creek's--beliefs revolved around respecting the environment.

Problem: Background: Dorothy Day, Obl.S.B. (November 8, 1897 - November 29, 1980) was an American journalist, social activist, and Catholic convert. Day initially lived a bohemian lifestyle before gaining fame as a social activist after her conversion. She later became a key figure in the Catholic Worker Movement and earned a national reputation as a political radical, perhaps the most famous radical in American Catholic Church history.
Context: In the Catholic Worker in May 1951, Day wrote that Marx, Lenin, and Mao Tse-Tung "were animated by the love of brother and this we must believe though their ends meant the seizure of power, and the building of mighty armies, the compulsion of concentration camps, the forced labor and torture and killing of tens of thousands, even millions." She used them as examples because she insisted that the belief that "all men are brothers" required the Catholic to find the humanity in everyone without exception. She explained that she understood the jarring impact of such an assertion: Peter Maurin was constantly restating our position, and finding authorities from all faiths, and races, all authorities. He used to embarrass us sometimes by dragging in Marshall Petain and Fr. Coughlin and citing something good they had said, even when we were combating the point of view they were representing. Just as we shock people by quoting Marx, Lenin, Mao-Tse-Tung, or Ramakrishna to restate the case for our common humanity, the brotherhood of man and the fatherhood of God. In 1970, Day emulated Maurin when she wrote: the two words [anarchist-pacifist] should go together, especially at this time when more and more people, even priests, are turning to violence, and are finding their heroes in Camillo Torres among the priests, and Che Guevara among laymen. The attraction is strong, because both men literally laid down their lives for their brothers. "Greater love hath no man than this." "Let me say, at the risk of seeming ridiculous, that the true revolutionary is guided by great feelings of love." Che Guevara wrote this, and he is quoted by Chicano youth in El Grito Del Norte.
Question: what was her biggest accomplishment?
Answer:
In the Catholic Worker in May 1951, Day wrote that Marx, Lenin, and Mao Tse-Tung "were animated by the love of brother