But the road to these mega events is paved by big business. We all know who the winners on the field are—but who wins off the field?The numbers are staggering: China spent $40 billion to host the 2008 Summer Olympic Games in Beijing and Russia spent $50 billion for the 2014 Sochi Winter Games. Brazil's total expenditures are thought to have been as much as $20 billion for the World Cup this summer and Qatar, which will be the site of the 2022 World Cup, is estimating that it will spend $200 billion.How did we get here? And is it worth it? Those are among the questions noted sports economist Andrew Zimbalist answers in Circus Maximus: The Economic Gamble Behind Hosting the Olympics and the World Cup. Both the Olympics and the World Cup are touted as major economic boons for the countries that host them, and the competition is fierce to win hosting rights. Developing countries especially see the events as a chance to stand in the world's spotlight.Circus Maximus traces the path of the Olympic Games and the World Cup from noble sporting events to exhibits of excess. It exposes the hollowness of the claims made by their private industry boosters and government supporters, all illustrated through a series of case studies ripping open the experiences of Barcelona, Sochi, Rio, and London. Zimbalist finds no net economic gains for the countries that have played host to the Olympics or the World Cup. While the wealthy may profit, those in the middle and lower income brackets do not, and Zimbalist predicts more outbursts of political anger like that seen in Brazil surrounding the 2014 World Cup.

    Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed. This book extends that analysis to postmodernism by looking at the status of science, technology, and the arts, the significance of technocracy, and the way the flow of information is controlled in the Western world.

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    It covered 2,000 kilometres and was raced in appalling conditions across the battlefields of the Western Front, otherwise known as the Zone Rouge. The race was so tough that only 21 riders finished, and it was never staged again.With one of the most demanding routes ever to feature in a bicycle race, and plagued by appalling weather conditions, the Circuit des Champs de Bataille was beyond gruelling, but today its extraordinary story is largely forgotten. Many of the riders came to the event straight from the army and had to ride 18-hour stages through sleet and snow across the battlefields on which they had fought, and lost friends and family, only a few months before. But in addition to the hellish conditions there were moments of high comedy, even farce.The rediscovered story of the Circuit des Champs de Bataille is an epic tale of human endurance, suffering and triumph over extreme adversity.

    He tells of the Nazi cult of the primeval German forest; the play of Christian and pagan myth in Bernini's Fountain of the Four Rivers; and the duel between a monumental sculptor and a feminist gadfly on the slopes of Mount Rushmore. The result is a triumphant work of history, naturalism, mythology, and art. "A work of great ambition and enormous intellectual scope...consistently provocative and revealing."--New York Times"Extraordinary...a summary cannot convey the riches of this book. It will absorb, instruct, and fascinate."--New York Review of Books

    This study concentrates on incorporated practices and provides an account of how these things are transmitted in and as traditions. The author argues that images and recollected knowledge of the past are conveyed and sustained by ritual performances, and that performative memory is bodily. This is an essential aspect of social memory that until now has been badly neglected.

    Tracing American Judaism from its origins in the colonial era through the present day, Jonathan Sarna explores the ways in which Judaism adapted in this new context. How did American culture—predominantly Protestant and overwhelmingly capitalist—affect Jewish religion and culture? And how did American Jews shape their own communities and faith in the new world? Jonathan Sarna, a preeminent scholar of American Judaism, tells the story of individuals struggling to remain Jewish while also becoming American. He offers a dynamic and timely history of assimilation and revitalization, of faith lost and faith regained.The first comprehensive history of American Judaism in over fifty years, this book is both a celebration of 350 years of Jewish life in America and essential reading for anyone interested in American religion and life.

    "An important text in the rethinking of sexuality and sexual politics spurred by the feminist and gay liberation movements".--Margaret Cerullo, Hampshire College.

    The calls to ban it were more or less instant.Re:cyclists is the tale of what happened next, of how we have spent two centuries wheeling our way about town and country on bikes--or on two-wheeled things that vaguely resembled what we now call bikes. Michael Hutchinson picks his way through those 200 years, discovering how cycling became a kinky vaudeville act for Parisians, how it became an American business empire, and how it went on to find a unique home in the British Isles. He considers the penny-farthing riders exploring the abandoned and lonely coaching roads during the railway era, and the Victorian high-society cyclists of the 1890s bicycle craze--a time when no aristocratic house party was without bicycles and when the Prince of Wales used to give himself an illicit thrill on a weekday afternoon by watching the women's riding-school in the Royal Albert Hall.Re:cyclists looks at how cycling became the sport, the pastime and the social life of millions of ordinary people, how it grew and how it suffered through the 1960s and '70s, and how at the dawn of the twenty-first century it rose again, much changed but still ultimately just someone careering along on two wheels.

    Empress of the French, she shared the Second Empire with her husband, Napoleon III, so impressing the Prussian Chancellor Bismarck that he called her 'the only man in Paris'. In the first biography of her for many years, Desmond Seward recreates the nerve-racking politics and glittering social world of her empire, and gives an often startling reassessment of an extraordinary life that began in a tent at Granada during an earthquake.This biography charts the dramatic rise and fall of the Second Empire and of the fascinating woman at its heart. It will be a captivating read for anyone interested in the history of France or in women's history.

    On 1 July 1916 the British Army went over the top and attacked the German trenches. It was the first day of the battle of the Somme, and on that day the British suffered nearly 60,000 casualties, two for every yard of their front. With more than fifty times the daily losses at El Alamein and fifteen times the British casualties on D-day, 1 July 1916 was the blackest day in the history of the British Army. But, more than that, it was a watershed in the history of the First World War. The Army that attacked on that day was the volunteer Army that had answered Kitchener's call. It had gone into action confident of a decisive victory. But by sunset on the first day on the Somme, no one could any longer think of a war that might be won. After that it was a struggle that had simply to be endured. Martin Middlebrook's research has covered not just official and regimental histories and tours of the battlefields, but interviews with hundreds of survivors, both British and German. As to the action itself, he conveys the overall strategic view and the terrifying reality of an new kind of war for front-line soldiers.

    Written for a generation presented with challenges of terrible proportions--the Industrial, American, and French Revolutions, to name the most obvious--Burke's Reflections of the Revolution in France displays an acute awareness of how high political stakes can be, as well as a keen ability to set contemporary problems within a wider context of political theory.

    "Are the German people guilty?" These lectures by Karl Jaspers, an outstanding European philosopher, attracted wide attention among German intellectuals and students; they seemed to offer a path to sanity and morality in a disordered world.Jaspers, a life-long liberal, attempted in this book to discuss rationally a problem that had thus far evoked only heat and fury. Neither an evasive apology nor a wholesome condemnation, his book distinguished between types of guilt and degrees of responsibility. He listed four categories of guilt: criminal guilt (the commitment of overt acts), political guilt (the degree of political acquiescence in the Nazi regime), moral guilt (a matter of private judgment among one's friends), and metaphysical guilt (a universally shared responsibility of those who chose to remain alive rather than die in protest against Nazi atrocities). Karl Jaspers (1883-1969) took his degree in medicine but soon became interested in psychiatry. He is the author of a standard work of psychopathology, as well as special studies on Strindberg, Van Gogh and Nietsche. After World War I he became Professor of Philosophy at Heidelberg, where he achieved fame as a brilliant teacher and an early exponent of existentialism. He was among the first to acquaint German readers with the works of Kierkegaard.Jaspers had to resign from his post in 1935. From the total isolation into which the Hitler regime forced him, Jaspers returned in 1945 to a position of central intellectual leadership of the younger liberal elements of Germany. In his first lecture in 1945, he forcefully reminded his audience of the fate of the German Jews. Jaspers's unblemished record as an anti-Nazi, as well as his sentient mind, have made him a rallying point center for those of his compatriots who wish to reconstruct a free and democratic Germany.

    Published in early 1968, it both kindled and colored the May 1968 upheavals in France, which captured the attention of the world. Naming and defining the alienating features of everyday life in consumer society: survival rather than living in full, the call to sacrifice, the cultivation of false needs, the dictatorship of the commodity, subjection to social roles, and the replacement of God by the economy, the book argues that the countervailing impulses that exist within deep alienation - creativity, spontaneity, poetry present an authentic alternative to nilhilistic consumerism. This carefully edited new translation marks the first North American publication of this important work and includes a new preface by the author.

    Is it permissible to laugh at Hitler? This is a question that is often debated in Germany today, where, in light of the dimension of the horrors committed in the name of its citizens, many people have difficulty taking a satiric look at the Third Reich. And whenever some do, accusations arise that they are downplaying or trivializing the Holocaust. But there is a long history of jokes about the Nazis. In this groundbreaking volume, Rudolph Herzog shows that the image of the “ridiculous Führer” was by no means a post-war invention: In the early years of Nazi rule many Germans poked fun at Hitler and other high officials. It’s a fascinating and frightening history: from the suppression of the anti-Nazi cabaret scene of the 1930s, to jokes about Hitler and the Nazis told during WWII, to the collections of “whispered jokes” that were published in the immediate aftermath of the war, to the horrific accounts of Germans who were imprisoned and executed for telling jokes about Hitler and other Nazis. Significantly, the jokes collected here also show that not all Germans were hypnotized by Nazi propaganda—or unaware of Hitler’s concentration camps, which were also the subject of jokes during the war. In collecting these quips, Herzog pushes back against the argument, advanced in aftermath of World War II, that people were unaware of Hitler’s demonic maneuvering. The truth, Herzog writes, is more troubling: Germans knew much about the actions of their government, joked about it occasionally . . . and failed to act.