History: Fiction or Science? (Chronology, No. 1)

Book Description

Recorded history is a finely-woven magic fabric of intricate lies about events predating the sixteenth century. There is not a single piece of evidence that can be reliably and independently traced back earlier than the eleventh century. This book details events that are substantiated by hard facts and logic, and validated by new astronomical research and statistical analysis of ancient sources.

Customer Reviews:

Calculations are only as good as your numbers.......2007-08-03

Yes, we can all agree that mainstream history is nearly 100% BS due to politics, economics, ego, problems with dating techniques, and various conspiracies. Agreed. But, I've been researching the distinct possibility that human history (in terms of civilizations) are much more ancient than we've been told, so coming across this book was very interesting to me. I wondered how Fomenko could be wrong (if at all) because he is very persuasive in his presentations. Then it dawned on me. If at previous times in prehistory, due to the various catastrophies that are well documented (comets, asteroids, planetary disruptions, plasma discharge, pole reversals, etc) the Earth was in a different position in relation to the sun, different tilt on its axis, different orbit, different rotation (in terms of velocity and DIRECTION), and the continents were in different positions, then would this not cause the ancients to see the sky (constellations) differently? In other words, is Fomenko making erronious assumptions about the physics of the Earth in pre-history, which then corrupt his data with regards to dating the relevant astrology? The last event to seriously disrupt our planet occured roughly 3500 years ago, according to other good researchers, so is it possible Fomenko has been confused by this? The vastly different physics of our planet in the not so distant past may explain this confusion, which is not to say the "mainstream" version of history is correct; on the contrary. I am not an expert in these fields, but wanted to see if this idea could spark discussion.

Pants on fire?.......2007-07-19

Will people ever read before spamming? Yes, Jesuits could not rewrite world history alone, they had help. Anyway, Dr Prof Acad A.Fomenko does not point to jesuits as the driving force of world wide history manipulation in published volumes 1,2,3;, actually he barely mentions the poor devils. Check it with 'Search inside' feature, please. China is rarely mentioned either, in fact, Dr Fomenko is completely eurocentric. Right, his theory contradicts all mainstream schools of history, because in their actual state they are all built on blatantly erroneus chronology. You don't need a mysterious cabal (conspiracy) to falsify history, the falsification is its modus operandi. It is inherent to history(ians) to falsify (distort) events, as it is inherent to humans to boast as it is inherent to power (authority) to legimize itself by referrring to glorious past made to its own order. Dr Prof Fomenko and team have identified scores of instances of such manipulation in Russian, European, etc.. history, and delivered valid statistical proof thereof. His own 'reconstruction' is completely another story. Forget c14 as a valid method of dating. W.Libby has initially discovered a brilliant method of INDEPENDENT dating. Too bad, c14 method has become a joke after a forced marrige with dendrochronology with consensual chronological scale inbuilt. Radiocarbon method can't stand blind tests, but is so very productive as a rubberstamp.

Accepted History & Chronology Must Be Changed. .......2007-04-09

There is no doubt that history as most know it is a sham, & institution's version of History both University & Church is fradulent & inaccurate. Everything was established with an agenda, The real "Dark Ages" are now when we have access to incredible amounts of information past authorities & more important 'common folk' didn't have but our institutions & educators are slow to evolve because of what has ignorantly & arrogantly been taught for too long. This is on many subjects not just Chronology.

For anyone to question "Why would a Mathematician have anything credible to say of History?" The answer is from Dr. Fomenko's preface in the book: "It would be worthwhile to remind the reader that in the XVI-XVII century Chronology was considered to be a subdivision of Mathematics." These volumes could possibly be some of the most important works to date & should be read by everyone with an interest in History, especially professors & educators who have a duty to the public. I have read both books & must say that 'Chronology 1' has some very eye opening & revolutionary information. Even if these volumes are part true the implications are profound & opens the doors to further investigations & questions which must be done. I speak several different lanquages & must say the logic Dr. Fomenko uses with "inflection" of words & words being read from left to right in one region & right to left in another then written backwards, the removal of vowels & get down to basics of words, or different cities & locations having the same name etc. is correct. Vowel usage has always been optional & varied, actually complicating linquistics & study. The first thing one has to understand is that words never had a fixed spelling in history like we do now, the spelling of words was mutable & regional, as well as names & titles of people were vast, varied & changed, NOTHING WAS FIXED or understood linear. Matters of Life & Death as well as financial profiteering yesterday & today were & are made with ignorant, illogical & conspiratorial views of history & reality, it's time people get closer to the Truth & society collectively grow up.

Very Interesting.......2007-03-07

It is a good proposal and I believe it will mature into something even better in the future. I think it deserves to be read.

History as Science Fiction.......2007-01-10

Anatoly Fomenko has written a very intriguing book, full of pictures, charts, and computer 'proof' of his thesis: backwards of AD900 we don't really know what happened or when. Between AD900 and AD1600 there is more certainty, but there is still a lot of fuzzy ground, and things don't get reliable until we get past the 1600's where the printing press made it very difficult for the perpetrators of this timeline manipulation to change anything that had been committed to print. The Dark Ages did not happen. Books were burned for a reason. One organization has doubled the actual length of its existence by expanding the real chronology. Read why.

I had always wondered why Christ died about AD33 and yet men waited until the 11th century to form the Knights Templar, the Cathars, etc and go after the Holy Land by force. Why the 1000 year gap? Turns out there wasn't more than a 10-12 year gap and he proves it using astronomy. This also implies that the planet is not as old as we have been told, and current Christian and other creationist scientists are already championing that idea without being aware of Fomenko's book. The two groups, creationist scientists and the Russian mathematical analysts corroborate each other. Fascinating.

Of course, all this flies in the face of what we have been told traditionally is the 'proper' chronology of western civilization, and most readers will experience 'cognitive dissonance' in reading this book. It means that our history going backwards from AD1600 becomes progressively more incorrect and unreliable until it cannot be trusted at all... in the space of 700-800 years.

Naturally, the curious, open-minded reader will want to know WHO did this, WHY, and did any of the events we think of as really ancient ever happen?
Dr. Fomenko is a respected scientist/mathematician at Moscow State University who has already answered these questions to the satisfaction of his initially skeptical colleagues. Most of them are now believers, a few still refuse to believe (the usual diehards), and of course the western press has ignored Fomenko's work -- for obvious reasons when you read the book. The ones who perpetrated this chronology ruse have a lot to answer for. They are still with us. That's why this book is a well-kept secret.

I gave the book a 4-star rating because I was unable to check out some of his claims; those I checked were as he said. But if even 1/3 of his claims are true, this punches a big hole in what we think is our history, the meaning of western civilization, our educational process (for repeating the ruse as gospel), and the trustworthiness of the organization that perpetrated this ruse, well-intentioned or not.

This book relates to current research into a Young Earth paradigm, to John Keel's discoveries about our planet, and Fr Malachi Martin's insights (in his now out-of-print books). We are indeed sheep who are manipulated and kept ignorant -- for a reason. While knowing what these men have to say may be the "booby prize" (as in: 'what can you do with this knowledge?'), it will provide interesting reading. Didn't someone say: "...and the Truth will set you free."?? For you to judge if this book contains the truth.

Modernity at Large: Cultural Dimensions of Globalization (Public Worlds, V. 1)

Average customer rating:

too rosy of a picture
An ambitious attempt, and some provocative thinking
A waste of time
an academic antidote to academia
Required Reading

Modernity at Large: Cultural Dimensions of Globalization (Public Worlds, V. 1)
Arjun Appadurai
Manufacturer: University of Minnesota Press
ProductGroup: Book
Binding: Paperback

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ASIN: 0816627932

Customer Reviews:

too rosy of a picture.......2005-12-13

I am going to quote Aihwa Ong - Antrhopology Professor from UC Berkeley who criticized "Modernity at Large" since I cannot state it any better than her:

"When an approach to cultural globalization seeks merely to sketch out universalizing trends rather than deal with actually existing structures of power and situated cultural processes, the analysis cries out for a sense of political economy and situated ethnography."

Appadurai is essentially Thomas Friedman in a graduated sense for academia.

An ambitious attempt, and some provocative thinking.......2005-06-16

Appadurai's book, Modernity at Large, offers quite a few tools to help us think about that big fuzzy thing called "globalization." He coins quite a few words to describe multiply-constituted networks of culture - ethnoscapes, mediascapes, ideoscapes, financescapes, and technoscapes. All are different ways of looking at the global cultural flows that we're trying to describe, and all are strongly influenced by perspective, overlapping, and rapidly shifting (though the term doesn't quite capture the instability and mutability of global cultural flows).

A book like this, to be useful, should help us think about important problems in manageable, intelligible, and useful ways. Appadurai's book offers more than most in this line. His terms, such as the above, are interesting, and his willingness to theorize as well as analyze is valuable. The ways that he situates himself in his analysis is also illuminating and useful. For example, Appadurai describes a trip he and his wife made to a Hindu temple in Bombay. His wife asked about a Hindu priest that she had known before, and they were told that he was in Houston. The point isn't just that they went there and he came here. He's talking about trans-locality, and the production of locality beyond mere connection to a place. Not all Hindus live in India, and not all Indians have to live in India to maintain their Indian-ness. At the same time, Houston is Houston because of both the people and the landscape located there. But part of its identity as a place derives from the trans-local identities of some of its citizens - a "cosmopolitan" city where some citizens are both Indian and American. He does a better job than I'm doing here explaining his thinking about the contemporary experience of diaspora, which is an accomplishment in itself.

There are some flashes of real insight in this text - for me, some of his coinages were brilliant, and the comment that some trans-local modern ethnicities are forced into violent anti-statism through an inability to articulate their identity except through the language of nation and state also resonates - but overall, Appadurai tried to accomplish too much in one book. He finds himself saying things like "the details of this argument are beyond the scope of this chapter," and it seems like this happens too much. It would have been better to flesh out his thinking about the production of locality in greater detail, with more case studies. And some of his terms could use additional explanation - he doesn't seem to notice his own un-critical use of the term "cosmopolitan," and he pays remarkably little attention to literature and film after professing the importance of both in the global exchange of ideas (mediascapes and ideoscapes, as he calls them).

This is a strong book, with some real value, but I wouldn't recommend reading the whole thing all the way through. The table of contents, the index, and the chapter titles are useful signposts. It's the kind of book that might be most useful in small doses.

A waste of time .......2004-11-15

Obtuse and without meaning in the real world. Appaduarai needs to set foot on real soil and realize the world is not created, nor can it be defined behind ivy walls.

Use your time to read something of importance and let Appadurai die on the vine, he may impress other sycophantic scholars with his labeling and vocabulary but you don't need him.

an academic antidote to academia.......2004-07-31

The great strength behind Appadurai's book Modernity at Large is that he breaks out of the binary thinking that many new historians engage in. Instead, he offers what he coins landscapes, five different threads that weave together and influence one another to form our communities, imagined or otherwise. His ideas of how the imagination and imagined communities affect us build on the established works of others, especially Benedict Anderson, but his approach is very down to earth and accessible without pandering to a lowest common denominator. The book is dense, and not something to absorb in one sitting; it savours like a fine wine.

An excellent book, especially for students wanting to research deterritorialization and the transnational public sphere but are intimidated or frustrated with assigned texts.

Required Reading.......2002-04-10

This brilliant book makes a fundamental contribution to how globalization works. It is required reading not just for anthropologists but for economists, political scientists and others trying to grapple with the rapidity of cross-national economic, cultural and demographic flows in the contemporary world.

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Outsourcing, in a broader context

Global Networks, Linked Cities

Manufacturer: Routledge
ProductGroup: Book
Binding: Hardcover

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ASIN: 0415931622

Amazon.com

Reimagining cities as nodes of an immense network of commercial and political transactions, sociologist Saskia Sassen has transformed Information Age geography. Global Networks, Linked Cities collects research, theory, and case studies examining cities in this context by Sassen and 19 other social scientists, focusing particularly on the recent explosive growth in areas formerly--now inaccurately--called the Third World.

The jargon in Global Networks, Linked Cities can be fairly dense and the style arid, but the essays reward patient readers with insight into the interlinked worlds of finance, geography, communications, and geopolitics. Most of the pieces look closely at individual urban regions: Shanghai, Buenos Aires, and, interestingly, Beirut. All have much to tell us about the organic urban development coevolving with globalized commerce and communications, says editor Sassen. As barriers to free information flow erode, we see mergers between political, business, and academic entities.Global Networks, Linked Cities shows us how this is happening and how to think about what's coming next. --Rob Lightner

Book Description

In her pioneering book The Global City, Saskia Sassen argued that certain cities in the postindustrial world have become central nodes in the new service economy, strategic sites for the acceleration of capital and information flows as well as spaces of increasing socio-economic polarization. One effect has been that such cities have gained in importance and power relative to nation-states.
In this new collection of essays, Sassen and a distinguished group of contributors expand on the author's earlier work in a number of important ways, focusing on two key issues. First, they look at how information flows have bound global cities together in networks, creating a global city web whose constituent cities become "global" through the networks they participate in. Second, they investigate emerging global cities in the developing world-Sao Paulo, Shanghai, Hong Kong, Mexico City, Beirut, the Dubai-Iran corridor, and Buenos Aires. They show how these globalizing zones are not only replicating many features of the top tier of global cities, but are also generating new socio-economic patterns as well. These new patterns of development promise to lead to significant changes in the structure of the global economy, as more and more cities worldwide are integrated into globalization's circuitry.
Includes contributions from:Linda Garcia, Patrice Riemens, Geert Lovink, Peter Taylor, David Smith, Michael Timberlake, Stephen Graham, Sueli Schiffer Ramos, Christoff Parnreiter, Felicity Gu, David Meyer, Pablo Ciccolella, Iliana Mignaqui, Eric Huybrechts, Ali Parsa

Customer Reviews:

Outsourcing, in a broader context.......2004-05-10

With the ever decreasing fall in the cost of communication, both digital and analog, this book speculates that a new global phenomenon may be emerging. A few years ago, during the height of the dot com boom, others suggested that the Web might give rise to the disaggregation of cities or cultural hubs, because cheap communications might let creative individuals work from virtually anywhere with a fast bandwidth connection to the Internet.

But as many major cities in developing countries achieve this thick connection, another possibility emerges, as suggested by this book. It is now possible for some of these cities to parlay this connection and a well educated workforce into a globally prominent role. In part by assuming some of the functionality hitherto almost exclusively taken by first world cities. Think for example on how Silicon Valley is outsourcing some of its work to Mumbai or Bangalore.

Book Description

Globalization is usually thought of as the worldwide spread of Western—particularly American—popular culture. Yet if one nation stands out in the dissemination of pop culture in East and Southeast Asia, it is Japan. Pokémon, anime, pop music, television dramas such as Tokyo Love Story and Long Vacation—the export of Japanese media and culture is big business. In Recentering Globalization, Koichi Iwabuchi explores how Japanese popular culture circulates in Asia. He situates the rise of Japan’s cultural power in light of decentering globalization processes and demonstrates how Japan’s extensive cultural interactions with the other parts of Asia complicate its sense of being "in but above" or "similar but superior to" the region.

Iwabuchi has conducted extensive interviews with producers, promoters, and consumers of popular culture in Japan and East Asia. Drawing upon this research, he analyzes Japan’s "localizing" strategy of repackaging Western pop culture for Asian consumption and the ways Japanese popular culture arouses regional cultural resonances. He considers how transnational cultural flows are experienced differently in various geographic areas by looking at bilateral cultural flows in East Asia. He shows how Japanese popular music and television dramas are promoted and understood in Taiwan, Hong Kong, and Singapore, and how "Asian" popular culture (especially Hong Kong’s) is received in Japan.

Rich in empirical detail and theoretical insight, Recentering Globalization is a significant contribution to thinking about cultural globalization and transnationalism, particularly in the context of East Asian cultural studies.

Dignity of Difference: How to Avoid the Clash of Civilizations

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Universals Need Not Apply
Bold admirable attempt worth reading
A valiant try
A Lesson for the Extremists
Judaism, Globalization, and the Clash of Civilizations

Dignity of Difference: How to Avoid the Clash of Civilizations
Jonathan Sacks
Manufacturer: Continuum International Publishing Group
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ASIN: 0826468500

Book Description

The year 2001 began as the United Nations Year of Dialogue between Civilizations. By its end, the phrase that came most readily to mind was 'the clash of civilizations.' The tragedy of September 11 intensified the danger caused by religious differences around the world. As the politics of identity begin to replace the politics of ideology, can religion become a force for peace?

The Dignity of Difference is Rabbi Jonathan Sacks's radical proposal for reconciling hatreds. The first major statement by a Jewish leader on the ethics of globalization, it also marks a paradigm shift in the approach to religious coexistence. Sacks argues that we must do more than search for values common to all faiths; we must also reframe the way we see our differences.

Customer Reviews:

Universals Need Not Apply.......2007-06-05

There's a lot to like about Sacks' book. For example, its appreciation/critique of globalization is persuasive. "Morality," Sacks reminds us, "belongs no less in the boardroom than the bedroom, in the market-place as much as in a house of prayer." No argument there.

The book discusses theology as much as economics. And in doing so it does not capitulate to relativism (as a cheese-ball title like "Dignity of Difference" might lead one to believe). How could one call the book "relativist" when for Sacks, "the human project is inescapably a moral project"? How could the book be dismissed as another vacuous plea for ambivalence masked as "tolerance," when Sacks insists "something far stronger than toleration is required" in order for us to survive?

Here is Sacks' recipe for the postmodern world: "Absent religious faith, add the failure of the 'Enlightenment project' to create a universal ethic, and the result is moral relativism - a way of thinking (or rather, refusing to think) about life choices that may be suited to a consumer culture, but one that is wholly inadequate... to the challenge of assertive ethnicities and exclusive belief systems."

Rather than accepting the recipe, Sacks insists on the missing ingredient of religious faith. Though the Enlightenment predicted that religion's "public roles was at an end... The strange fact was, however, that religion refused to die. What has emerged is, in George Weigel's phrase, the "desecularization of the world."

In other words, the lunar eclipse is over, and what do you know, the sun was there all along. Contrary to the claims of generations of European intelligentsia, God is not going away. Religion is back (even though it never really left). And therefore, as Sacks puts it, the book is a "a theological basis for respect for difference, based not on relativism but on the concept of covenant."

And so, deeply respectful of religion, Sacks then sets out to give us religious folks a lesson in successful twenty-first century planetary cohabitation. But he does so by establishing a, shall we say, "New Covenant" with all world beliefs.

"The paths to salvation are many," Sacks explains. "There are multiple universes of wisdom, each capturing something of the radiance of being and drefracting it into the lives of its followers, not refuting or excluding the others, each as it were the native language of its followers, but combining in a hymn of glory to the creator." If the religions of the world therefore can just accept this idea (an idea which is arguably itself a religion) then there is hope.

Sacks' motivations are of course laudable. He doesn't want us to kill each other. Good for him. But here is his means of avoidance: God, Sacks writes, "has given us the means to save us from ourselves... we are not wrong to dream, wish and work for a better world." At such points the book, in my estimation, tends to degenerate into a well documented and sophisticated version of Can't we all just get along?

Despite my disagreements however I still can call Sacks' argument successful, because he is Jewish. He writes, "The God of the Israelites is the God of all mankind, but the demands made of the Israelites are not asked of all mankind." This is true enough. He concludes, "There is no equivalent in Judaism to the doctrine that extra ecclesiam non est salus, outside the Church there is no salvation."

But what if one is, while respecting the faith deeply, not "in Judaism"? What happens when the religion you profess is founded upon the fact that it is for everyone, as Christianity certainly is. In fact, one could make the case that the universal character of the Christian faith is the point of the New Testament (or at least of Luke, Acts, Galatians and Romans). Scholars often refer to the "sociological miracle" of the first century that resulted when the tribalized Roman world found unity in diversity in one new social body - the Church. The diversity that Sacks is seeking on a global scale may be contained by design within the Christian faith.

This ideal has of course often failed to be realized. But I don't see how anyone could convincingly argue that it's not in the charter. A Christian cannot follow suit [with Sacks' book], unless of course the charge to 'baptize all nations' actually reads 'baptize some nations' or the promise that 'every tongue shall confess and every knee shall bow' actually reads 'some tongues and some knees' or the assurance that 'Christ shall be all in all' actually reads 'Christ shall be some in some."

I can therefore read Sacks' book, learn from it, and strongly recommend it as a thoughtful perspective on globalization from a man both deeply intelligent and religious. But the very universal insistence that there can be no universal is a part I can't sign on to. Nor can a good Muslim. Nor can a good Marxist. And Christianity names itself among these as a universal religion with a truth to be offered to everyone.

Sacks says that "Unity in heaven creates diversity on earth." But a Christian does not believe in mere unity in heaven, but a diversity in heaven (the Trinty) that, strangely, can creates a unity on earth.

Sacks is concerned that we make space for one another in our dialogue, and this is of course a genuine concern. So much so that even God has followed Sacks' advice. If within the Trinity itself God has already permitted a diversity amidst Father, Son and Spirit - then there is no risk in humanity losing our distinctions (individually or even nationally) by participating in the life of this kind of God. To put it otherwise, if the "Absolute" is in itself diversified, then the postmodern prejudice against "Absolute Truth" has no beef with the Trinity.

The Trinitarian understanding of God is not that God is so "free" that he has to flex his infinite, absolute freedom leading to a Jean Paul Sartre's infuriated protest. God's freedom is well beyond the kind of smothering "divine" liberty that the existentialists abhorred. God is so free in fact that he can even give the different persons within his Godhead freedom - so free that he can even give his own creatures freedom to rebel against him. He is free enough to give them the choice to accept, or not accept his reconciling love.

Similarly, the Trinitarian understanding of God is not that God is so "powerful" that he has to flex his infinite, absolute power so mightily that it would threaten Nietzsche enough to have to compete - God is well more powerful than that. God has no need to be "macho" (which usually a sign of weakness anyway). Instead God is so powerful that he can become a creature among his creatures, allowing himself to be tried and condemned as a criminal before in a gesture of suffering love.

Such is the "freedom" and "power" of the Trinity. So free and powerful it can be bound helplessly to a cross. One might suggest a concept of God like that can afford to be universal.

I only wish there was room for such universality in Sacks' book.

Bold admirable attempt worth reading.......2007-03-19

Making world harmony a reality is a tall order and alliterated principles: control, contribution, compassion, creativity, co-operation, conservation, and conciliation are perhaps a bit `forced". But the deep and sincere thinking is much better than this might suggest. The title is more to the point; accepting the "dignity of difference" is entirely possible but for politicized extremists of every stripe (Faith) who ignore not only common principles but exclude any room at all for legitimate differences thereby proclaiming only they know divine will (the sin of `shirk' in Islam) and therefore there is no room for negotiation or compromise. This exclusivity is not unique to any faith or civilization except in the most delusional and arrogant self perception.

Perhaps empathy (compassion), a real sense of justice, and the space for what is essential to each faith are most important. The spirituality and morality of men of all faiths usually can provide toleration and conciliation - it is the politicians, ethnics, opportunists - and usually less spiritual individuals - who stop such developments.

This is a wonderful, even inspirational, book for people of good faith. But reactions, most of all from within the Rabbi's own faith so far, show the difficulty. Maybe psychology (as studied by books like "Blind Trust") needs to be integrated for a more actionable effective plan.

Now, a comment on limitations is required. Sacks remains idealistic and sometimes a bit superficial. He has not even reasonable agreement within his own community. There is little indicating real understanding of Islam in particular (perhaps this is much to ask in a short book). The discussion of education is lively but inadequate regarding quality versus quantity and the difficulty of opening minds. (The largely uncritical reading of "Clash" is itself an indication of limits of education.) It begs questions about why the oldest of the three faiths remains by far that with fewest adherents, and why a persecuted people now persecute others. The moral case for a market economy perhaps avoids too many of the negatives and how democracy evolves towards oligarchy without economic democracy. The critique of elements of globalism identifies but does not explain the role of that same capitalist "Washington Consensus". Greed and materialism more than empathy and generosity are characteristic of the present market economy. In general analysis is better than resolution of problems. Good will is not alone enough.

A valiant try .......2004-11-23

Rabbi Sachs is an intelligent and astute political thinker. His moral values his concern for the dignity of every human being his desire for peace in the world are felt strongly in the text.His overall prescription and hope is that the major civilizations of the world can through tolerant recognition and acceptance of each other bring great benefit to mankind as a whole. As an ideal prescription and formulation ' The Dignity of Differences' makes great sense.
But as a realistic assessment of where Mankind is and what precisely is going on within these Civilizations there is something lacking here. Any consideration of the present world situation which aims at providing some new and better direction has to look realistically at the character and goals of the major civilizations. The value of recognizing and tolerating others which Rabbi Sachs so rightly promotes is at this historical moment not the note which Islamic Civilization is ready to hear. In Huntington's Clash of Civilizations he spoke about an arc of confrontation in the world in which Muslim countries in thirty some odd places are engaged in aggressive violent behavior against neighbors. Islamic fundamentalist terrorism denies the fundamental premise of all that Rabbi Sachs is trying to teach. There is an assymetry between the Civilization which has to be recognized if there is going to be real progress toward a better world. Rabbi Sachs has made a valiant and admirable try here in offering a better way for the world. Unfortunately this does not address the ' threats' of the moment , threats of terror and violence, also by states which can bring disaster to Mankind. Let us hope and pray that Mankind will get in some years time into the position where all civilizations will recognize and tolerate the legitimate place of others.

A Lesson for the Extremists.......2004-10-26

I am an American who teaches overseas, and I think that this book clearly illustrates the problem facing our various countries today: as the author states, we "narrowcast," meaning that we seek out those who are like us, communicate with those individuals, and then pronounce ourselves correct without ever truly seeking a diverse opinion.

The political faultlines we walk today are a perfect example of what happens when we stop talking to each other and only desire positive feedback. This book, however, is not for any standard reader: it appeals, I believe, more to moderates than someone of a strident ideological background. If you blindly follow an extremist path in a political party or religion, I think this book could radically change your mind about said path, but you need to approach the book with as open a mind as possible.

I write this only a few days before the next U.S. presidential election, which has been the ugliest since I came of voting age in '92. I wish both candidates and their quislings would read this fine book.

Judaism, Globalization, and the Clash of Civilizations.......2003-01-24

As an International Relations major in college, I spent four years debating and writing about Samuel Huffington's warning of a "clash of civilizations." Then, it seemed that globalization and the United States' increasing role as the hegemonic superpower of the world were discussions limited to academia. In the years since, our world has become much smaller, we have been introduced to the "axis of evil," terrorism has penetrated our own borders, and a vocal anti-globalization effort has gone mainstream. Now, the chief rabbi of the British Commonwealth has proposed that we borrow values from Judaism to avoid the clash of civilizations, seeking an alternative to religious coexistence through his notion of the ethics of globalization.

Much of the Jewish media's coverage of Sacks' book has focused on his criticism of Israel's stance in the current conflict with the Palestinians. However, looking past this critique (only a short section of the book treats this subject), one finds a novel argument about how people of different nationalities and faiths can coexist in the new world. Sacks argues that religion does not have to lead to a clash between rival civilizations, but rather can be used to generate tolerance. In our politically correct society, we often look for ways to put our differences aside and search out our commonalities, and we feel the need to be all-inclusive in our dialogue efforts. Sacks challenges us by asking whether this "dialogue" is doing any good, or if we would be better served to embrace our differences. Monotheism doesn't mean there's only one way to God, he argues, rather, it's the belief that the unity of God creates diversity.

Our global borders have clearly shrunk, as evidenced by African children eating McDonalds and sipping Coke while wearing Nike shoes and watching MTV; and, we must now ask what the implications of globalization are to us as Jews. Sacks ingeniously looks to the Torah for insight into the great debates about globalization, the clash of civilizations, and the campaign against terror. He divides his book into seven moral principles (all beginning with the letter C) needed to make world harmony a reality: control, contribution, compassion, creativity, co-operation, conservation, and conciliation. We, in the Jewish community, have a long history of striving to attain these core moral imperatives, labeling them as acts of tikkun olam, repairing the world.

In this post-September 11 world of great uncertainty, we must not be too quick to label globalization, which Sacks argues has compromised human dignity, as wholly positive or negative. For every story of a Jew living in a remote part of the world once removed from Jewish existence and now able to participate fully in Jewish life due to vast technological advances, there is a story of how globalization has infused a community with American/Western values to the point that its own identity and cultural differences are forgotten.

Book Description

Global Civil Society: Dimensions of the Nonprofit Sector provides a comprehensive country-by-country analysis of the scope, size, composition, and financing of the nonprofit sector in twenty-two countries in North America, South America, Europe, Asia, and the Middle East, with new data on nonprofit employment, volunteering, expenditures, and revenues. In addition, it provides a comparative overview and documents recent trends in sector size and composition.

Among other things, the results demonstrate that the nonprofit sector is a far more significant economic force around the world than is commonly understood, that substantial differences exist in both the overall size and the composition of this sector in different countries, that private philanthropy plays a far less significant role in the financing of this sector than either fees or public sector support, and that the sector has grown substantially in recent years in most of the countries for which trend data are available.

Included in the book are Belgium, Finland, France, Germany, Ireland, the Netherlands, Spain, and the United Kingdom in Western Europe; the Czech Republic, Hungary, Poland, Romania, and Slovakia in Central and Eastern Europe; Argentina, Brazil, Colombia, Mexico, and Peru in Latin America; as well as Australia, Israel, Japan, and the United States.

Global Civil Society is essential reading for nonprofit and foundation leaders, public policy makers, educators, and others interested in nonprofit activity around the world. This 511-page volume is the result of years of study by nearly 150 researchers in 22 countries through the Johns Hopkins Comparative Nonprofit Sector Project.

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Ambassadors in Pinstripes: The Spalding World Baseball Tour and the Birth of the American Empire
Thomas W. Zeiler
Manufacturer: Rowman & Littlefield Publishers, Inc.
ProductGroup: Book
Binding: Paperback

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Uncle Sam's War of 1898 and the Origins of Globalization

The Cold War and the Color Line: American Race Relations in the Global Arena

ASIN: 0742551695

Book Description

In this lively chronicle of the 1888-1889 Spalding world baseball tour, Thomas Zeiler examines the roots of the post-1898 American empire by analyzing the ways in which the tour drew on elements of globalization to inject American values, and thus, power into the international arena. As Zeiler follows the players on each leg of their journey, he explores important elements of globalization: the business ethic, technological innovation, racial hierarchy, attempts at Americanization abroad, and promotion of an exceptionalist identity.

A World Beyond Difference: Cultural Identity in the Age of Globalization

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A World Beyond Difference: Cultural Identity in the Age of Globalization
Ronald Niezen
Manufacturer: Blackwell Publishing Limited
ProductGroup: Book
Binding: Paperback

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ASIN: 1405126906

Book Description

A World Beyond Difference unpacks the globalization literature and fills a void by presenting a lively conceptual and historical map of how we think about the emerging socio-political world, and - above all - how we think politically about human cultural differences. Anthropologist Ronald Niezen extracts central themes from the work of recent major theorists, comparing them to classical social theorists in an instructive manner. He also draws on the local work of ethnographers to counter relativist and globalist discourses. Because of its interdisciplinary scope and engaging style, A World Beyond Difference will appeal to non-specialists as well as to those in courses on globalization, cultural theory, history, political science, sociology, and anthropology.

The Origins of the Modern World: A Global and Ecological Narrative

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pleasantly surprised
Interesting points, but clearly anti-Western
Wonderfully explained!
Bridging the Gap

The Origins of the Modern World: A Global and Ecological Narrative
Robert B. Marks
Manufacturer: Rowman & Littlefield Publishers, Inc.
ProductGroup: Book
Binding: Paperback

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ASIN: 0742517543

Book Description

This clearly written and engaging book presents a global narrative of the origins of the modern world. Unlike most studies, which assume that the rise of the West is the story of the coming of the modern world, this history, drawing upon new scholarship

Customer Reviews:

pleasantly surprised.......2005-02-25

After reading the last review, I was not looking forward to reading this book. As a history major, I've read a lot of really awful and uninsightful stuff, and I figured I was in for 150 pages of an average, West-hating, unbalanced, and bitter view of history.

Fortunately, I found that this wasn't at all the case. Marks managed to cover some of the most difficult and emotionally charged material (colonialism, racism, etc.) without injecting hatred or even judgement into his writing. [The Hitler comment mentioned by the other reviewer was taken radically out of context.]

Marks' view is really just that all people (not just Europeans, not just Asians) are capable of innovation and power given the right contingent circumstances. He even introduces many creative new ways of looking at old facts.

Furthermore, he seems much more aware of the difficulties of historical analyses than others. On several occasions, he discusses the problems that categorization presents for the historian. Unlike countless other academics, he does not pretend that our categories are things in themselves - he acknowledges that a term like, say, "European" is shorthand, rather than some unchanging essence. In short, he does not try to hide the fact that history is created by people, and thus should be subjected to careful scrutiny.

Given the enormity of the task he's presented with (summarizing world history in a half inch thick book), he does a fantastic job. The only "complaint" I can muster is that there could have been more coverage of Japan and Austrailia, but this was a judgement call that he made with good reason. This book provides a good framework in which to build a more detailed picture. I wholeheartedly recommend it for college courses or even as a supplement to an AP World History class.

Interesting points, but clearly anti-Western.......2004-11-28

All throughout the reading, I kept having this overwhelming feeling that Marks really loves Asia and would love nothing more than to demoralize Westerners with the reminder that they haven't always been number one. Thanks, buddy, we've got that. But it wasn't until the end that it all came together with glaring clarity: he generalizes Westerners as racists that think they're better than everyone else. According to even high school rules of debate, he's definitely lost the argument by finishing off his sweeping statement of the West with an association to Hitler on page 151. I couldn't help but laugh at this guy's overt hatred of the West. This whole "history" book was just a diatribe. Listen, I'm not proud of everything that was done to bring the most powerful nations to where they are today, but that doesn't mean that, given the proper historical contigency, the Asian nations wouldn't have done the very same. And just because I may prosper as a result of the atrocities committed in the past, should I tuck my head and mourn? I hope his work never comes up again on a class reading list, for then I shall be forced to drop the class.

Wonderfully explained!.......2003-05-21

I took two classes with Dr. Marks. All I have to say is that I think he is absolutely brilliant. I really learned a lot from this book and his classes. He enjoys his profession and clearly knows what he is talking about. I would recommend this book to anyone interested in history.

Bridging the Gap.......2002-08-05

It often takes 5-10 years or longer for new scholarship to filter down into undergraduate survey textbooks, and this is especially true of the rapidly developing field of world history. Robert Marks' short book is an attempt to bridge this gap. It is a terse synthesis of recent historical revisionism surrounding 'the rise of the west'.

Those familiar with the recent scholarship in world history will note that Marks has shamelessly stolen concepts and arguments outlined by historians such as Fernand Braudel, William McNeill, Andre Gunder Frank, Ken Pomeranz, Charles Tilly, Bin Wong, Jim Blaut, Philip Curtin, Janet Abu-Lughod, Immanuel Wallerstein, Dennis Flynn and Arturo Giraldez - and a host of other historians whose works form the foundation of 'the new world history'. This is no doubt the strength of this short 160 page book since there is virtually no other book that summarizes and integrates this scholarship so succinctly at the moment. Indeed, Marks' book works better as an historiographical survey than as a historical narrative, as the subtitle would suggest.

While the book is ostensibly written for both students and the educated public, it seems clear that it will be most useful as a text for college courses and perhaps even graduate seminars in world history. It should also find its way onto the bookshelves of teachers of world history survey courses and high school AP World History.

A final caveat - be prepared for sticker shock. It is obscenely expensive; even counting the index and preface... an exorbitant price for a paperback book of this length.

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