While conducting research among these Muedans, anthropologist Harry G. West made a revealing discovery—for many of them, West’s efforts to elaborate an ethnographic vision of their world was itself a form of sorcery. In Ethnographic Sorcery, West explores the fascinating issues provoked by this equation.A key theme of West’s research into sorcery is that one sorcerer’s claims can be challenged or reversed by other sorcerers. After West’s attempt to construct a metaphorical interpretation of Muedan assertions that the lions prowling their villages are fabricated by sorcerers is disputed by his Muedan research collaborators, West realized that ethnography and sorcery indeed have much in common. Rather than abandoning ethnography, West draws inspiration from this connection, arguing that anthropologists, along with the people they study, can scarcely avoid interpreting the world they inhabit, and that we are all, inescapably, ethnographic sorcerers.

    A long-time resident, Meyer has, for the past two years, lived as no other Westerner—in a shared courtyard home in Beijing’s oldest neighborhood, Dazhalan, on one of its famed hutong (lanes). There he volunteers to teach English at the local grade school and immerses himself in the community, recording with affection the life stories of the Widow, who shares his courtyard; coteacher Miss Zhu and student Little Liu; and the migrants Recycler Wang and Soldier Liu; among the many others who, despite great differences in age and profession, make up the fabric of this unique neighborhood.Their bond is rapidly being torn, however, by forced evictions as century-old houses and ways of life are increasingly destroyed to make way for shopping malls, the capital’s first Wal-Mart, high-rise buildings, and widened streets for cars replacing bicycles. Beijing has gone through this cycle many times, as Meyer reveals, but never with the kind of dislocation and overturning of its storied culture now occurring as the city prepares to host the 2008 Summer Olympics.           Weaving historical vignettes of Beijing and China over a thousand years through his narrative, Meyer captures the city’s deep past as he illuminates its present. With the kind of insight only someone on the inside can provide, The Last Days of Old Beijing brings this moment and the ebb and flow of daily lives on the other side of the planet into shining focus.

    The best history of the Latter-day Saints addressed to a general audience now includes a new preface, an epilogue, and a bibliographical after-word.

    This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

    Their interests range from banking to property, from shipping to sugar, from gambling to lumber. At their peak, eight of the world's two dozen richest families were south-east Asian, yet they are largely unknown outside the region. A complex mythology surrounds them, one which informs Asian views on culture, entrepreneurialism and economics. In this explosive account, Joe Studwell finds that the facts are even more remarkable than the myths, as he lifts the lid on a world of hypocrisy, power and enormous wealth. Through the hidden lives of some mysterious and fascinating men, Studwell explores the broader economic and political issues facing a region of 500 million people: how the Asian tycoons took such a strong hold over their local economies, how they survived the Asian financial crisis that began in 1997, and what their endurance teaches us about the real state of the countries they live in.

    Here, women live within stringently enforced doctrines of wifely submission and male headship, and live by the Quiverfull philosophy of letting God give them as many children as possible so as to win the religion and culture wars through demographic means.From the Trade Paperback edition.

    First published by Yale University Press in 1981,[1] it examines how a number of seemingly insignificant events in 1587 might have caused the downfall of the Ming empire. The views expressed in the book follow the macro history perspective.

    Annawadi is a makeshift settlement in the shadow of luxury hotels near the Mumbai airport, and as India starts to prosper, Annawadians are electric with hope. Abdul, a reflective and enterprising Muslim teenager, sees "a fortune beyond counting" in the recyclable garbage that richer people throw away. Asha, a woman of formidable wit and deep scars from a childhood in rural poverty, has identified an alternate route to the middle class: political corruption. With a little luck, her sensitive, beautiful daughter - Annawadi's "most-everything girl" - will soon become its first female college graduate. And even the poorest Annawadians, like Kalu, a fifteen-year-old scrap-metal thief, believe themselves inching closer to the good lives and good times they call "the full enjoy." But then Abdul the garbage sorter is falsely accused in a shocking tragedy; terror and a global recession rock the city; and suppressed tensions over religion, caste, sex, power and economic envy turn brutal. As the tenderest individual hopes intersect with the greatest global truths, the true contours of a competitive age are revealed. And so, too, are the imaginations and courage of the people of Annawadi. With intelligence, humor, and deep insight into what connects human beings to one another in an era of tumultuous change, Behind the Beautiful Forevers carries the reader headlong into one of the twenty-first century's hidden worlds, and into the lives of people impossible to forget.

    Maarten Troost has charmed legions of readers with his laugh-out-loud tales of wandering the remote islands of the South Pacific. When the travel bug hit again, he decided to go big-time, taking on the world’s most populous and intriguing nation. In Lost on Planet China, Troost escorts readers on a rollicking journey through the new beating heart of the modern world, from the megalopolises of Beijing and Shanghai to the Gobi Desert and the hinterlands of Tibet. Lost on Planet China finds Troost dodging deadly drivers in Shanghai; eating Yak in Tibet; deciphering restaurant menus (offering local favorites such as Cattle Penis with Garlic); visiting with Chairman Mao (still dead, very orange); and hiking (with 80,000 other people) up Tai Shan, China’s most revered mountain. But in addition to his trademark gonzo adventures, the book also delivers a telling look at a vast and complex country on the brink of transformation that will soon shape the way we all work, live, and think. As Troost shows, while we may be familiar with Yao Ming or dim sum or the cheap, plastic products that line the shelves of every store, the real China remains a world—indeed, a planet--unto itself. Maarten Troost brings China to life as you’ve never seen it before, and his insightful, rip-roaringly funny narrative proves that once again he is one of the most entertaining and insightful armchair travel companions around.

    Under successive military regimes, however, the country eventually ended up as one of the poorest countries in Asia, a byword for repression and ethnic violence. Richard Cockett spent years in the region as a correspondent for The Economist and witnessed firsthand the vicious sectarian politics of the Burmese government, and later, also, its surprising attempts at political and social reform. Cockett’s enlightening history, from the colonial era on, explains how Burma descended into decades of civil war and authoritarian government. Taking advantage of the opening up of the country since 2011, Cockett has interviewed hundreds of former political prisoners, guerilla fighters, ministers, monks, and others to give a vivid account of life under one of the most brutal regimes in the world. In many cases, this is the first time that they have been able to tell their stories to the outside world. Cockett also explains why the regime has started to reform, and why these reforms will not go as far as many people had hoped. This is the most rounded survey to date of this volatile Asian nation.Richard Cockett is Southeast Asia editor and correspondent at The Economist. He is the author of several books, the most recent being Sudan: Darfur and the Failure of an African State. He lives in London.

    Out of the heart of China into the mountains of Central Asia, across northern Afghanistan and the plains of Iran and into Kurdish Turkey, Colin Thubron covers some seven thousand miles in eight months. Making his way by local bus, truck, car, donkey cart and camel, he travels from the tomb of the Yellow Emperor, the mythic progenitor of the Chinese people, to the ancient port of Antioch—in perhaps the most difficult and ambitious journey he has undertaken in forty years of travel.The Silk Road is a huge network of arteries splitting and converging across the breadth of Asia. To travel it is to trace the passage not only of trade and armies but also of ideas, religions and inventions. But alongside this rich and astonishing past, Shadow of the Silk Road is also about Asia today: a continent of upheaval.One of the trademarks of Colin Thubron's travel writing is the beauty of his prose; another is his gift for talking to people and getting them to talk to him. Shadow of the Silk Road encounters Islamic countries in many forms. It is about changes in China, transformed since the Cultural Revolution. It is about false nationalisms and the world's discontented margins, where the true boundaries are not political borders but the frontiers of tribe, ethnicity, language and religion. It is a magnificent and important account of an ancient world in modern ferment.

    It is a perfect window into the cross-currents of today's world, with all its joys and its sorrows. In this remarkably insightful, wide-ranging work of reportage, Franklin Foer takes us on a surprising tour through the world of soccer, shining a spotlight on the clash of civilizations, the international economy, and just about everything in between. How Soccer Explains the World is an utterly original book that makes sense of our troubled times.

    Where the fathers imbibed the doctrine of Confucius and learned the classics and revolted against them, these young people have been battered by many forces of the new times. They have been taught something of science, something of Christianity, something of atheism, something of free love, something of communism, something of Western philosophy, something of modern militarism, something, in fact, of everything. In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically. They have skipped, figuratively speaking, from the period of the unimproved country road to the aero plane era. The omission was too great. The mind could not compensate for it. The spirit was lost in the conflict. The first result, therefore, of the hiatus was undoubtedly to produce a class of young Chinese, both men and women, but chiefly men, who frankly did not know how to live in their own country or in the age in which their country still was. They were for the most part educated abroad, where they forgot the realities of their own race. It was easy enough for various revolutionary leaders to persuade these alienated minds that China's so-called backwardness was due primarily to political and material interference by foreign powers. The world was made the scapegoat for Chinas medievalism. Instead of realizing that China was in her own way making her own steps, slowly, it is true, and somewhatponderously, toward modernity, it was easy hue and cry to say that if it had not been for foreigners she would have been already on an equality, in material terms, with other nations. The result of this was a fresh revolution of a sort. China practically rid herself of her two great grievances outside of Japan, extraterritoriality and the tariff. No great visible change appeared as a consequence. It became apparent that what had been weaknesses were still weaknesses, and that these were inherent in the ideology of the people. It was found, for instance, that when a revolutionary leader became secure and entrenched he became conservative and as corrupt, too often, as an old style official. The same has been true in other histories. There were too many honest and intelligent young minds in China not to observe and accept the truth, that the outside world had very little to do with Chinas condition, and what she had to do with it could have been prevented if China had been earlier less sluggish and her leaders less blind and selfish. Then followed a period of despair and frenzy and increased idealistic worship of the West. The evident prosperity of foreign countries was felt to be a direct fruit of Western scientific development.

    Chapters cover the transsexual and transvestite communities in the years following World War II; trans radicalism and social change, which spanned from 1966 with the publication of The Transsexual Phenomenon, and lasted through the early 1970s; the mid-'70s to 1990-the era of identity politics and the changes witnessed in trans circles through these years; and the gender issues witnessed through the '90s and '00s. Transgender History includes informative sidebars highlighting quotes from major texts and speeches in transgender history and brief biographies of key players, plus excerpts from transgender memoirs and discussion of treatments of transgenderism in popular culture.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.