Asia Best Quotes

But what would they have said to their Liaison? It’s like this, Meg. We didn’t like that Asia Crane, so we ate her. When dealing with humans, honesty isn’t always the best policy, Vlad thought

People wonder why so many writers come to live in Paris. I’ve been living ten years in Paris and the answer seems simple to me: because it’s the best place to pick ideas. Just like Italy, Spain.. or Iran are the best places to pick saffron. If you want to pick opium poppies you go to Burma or South-East Asia. And if you want to pick novel ideas, you go to Paris.

the people who live in the last places - the people who are most neglected and least valued by the larger world - often represent the best of who we are and the finest standard of what we are meant to become. This is the power that last places hold over me, and why I have found it impossible to resist their pull.

As well, they used their B-52 bombers to drop thousands of tons of bombs which included napalm and cluster bombs. In a particularly vile attack, they used poisonous chemicals on our base regions of Xuyen Moc, the Minh Dam and the Nui Thi Vai mountains. They sprayed their defoliants over jungle, and productive farmland alike. They even bull-dozed bare, both sides along the communication routes and more than a kilometre into the jungle adjacent to our base areas. This caused the Ba Ria-Long Khanh Province Unit to send out a directive to D445 and D440 Battalions that as of 01/November/1969, the rations of both battalions would be set at 27 litres of rice per man per month when on operations. And 25 litres when in base or training. So it was that as the American forces withdrew, their arms and lavish base facilities were transferred across to the RVN. The the forces of the South Vietnamese Government were with thereby more resources but this also created any severe maintenance, logistic and training problems. The Australian Army felt that a complete Australian withdrawal was desirable with the departure of the Task Force (1ATF), but the conservative government of Australia thought that there were political advantages in keeping a small force in south Vietnam. Before his election, in 1964, Johnston used a line which promised peace, but also had a policy of war. The very same tactic was used by Nixon. Nixon had as early as 1950 called for direction intervention by American Forces which were to be on the side of the French colonialists. The defoliants were sprayed upon several millions of hectares, and it can best be described as virtual biocide. According to the figure from the Americans themselves, between the years of 1965 to 1973, ten million Vietnamese people were forced to leave their villages ad move to cities because of what the Americans and their allies had done. The Americans intensified the bombing of whole regions of Laos which were controlled by Lao patriotic forces. They used up to six hundred sorties per day with many types of aircraft including B52s. On 07/January/1979, the Vietnamese Army using Russian built T-54 and T-59 tanks, assisted by some Cambodian patriots liberated Phnom Penh while the Pol Pot Government and its agencies fled into the jungle. A new government under Hun Sen was installed and the Khmer Rouge’s navy was sunk nine days later in a battle with the Vietnamese Navy which resulted in twenty-two Kampuchean ships being sunk.

Our enemies are Medes and Persians, men who for centuries have lived soft and luxurious lives; we of Macedon for generations past have been trained in the hard school of danger and war. Above all, we are free men, and they are slaves. There are Greek troops, to be sure, in Persian service — but how different is their cause from ours! They will be fighting for pay — and not much of at that; we, on the contrary, shall fight for Greece, and our hearts will be in it. As for our foreign troops — Thracians, Paeonians, Illyrians, Agrianes — they are the best and stoutest soldiers in Europe, and they will find as their opponents the slackest and softest of the tribes of Asia. And what, finally, of the two men in supreme command? You have Alexander, they — Darius!

Why should people in one part of the globe have developed collectivist cultures, while others went individualist? The United States is the individualism poster child for at least two reasons. First there's immigration. Currently, 12 percent of Americans are immigrants, another 12 percent are children of immigrants, and everyone else except for the 0.9 percent pure Native Americans descend from people who emigrated within the last five hundred years. And who were the immigrants? Those in the settled world who were cranks, malcontents, restless, heretical, black sheep, hyperactive, hypomanic, misanthropic, itchy, unconventional, yearning to be rich, yearning to be out of their damn boring repressive little hamlet, yearning. Couple that with the second reason - for the majority of its colonial and independent history, America has had a moving frontier luring those whose extreme prickly optimism made merely booking passage to the New World insufficiently novel - and you've got America the individualistic. Why has East Asia provided textbook examples of collectivism? The key is how culture is shaped by the way people traditionally made a living, which in turn is shaped by ecology. And in East Asia it's all about rice. Rice, which was domesticated there roughly ten thousand years ago, requires massive amounts of communal work. Not just backbreaking planting and harvesting, which are done in rotation because the entire village is needed to harvest each family's rice. The United States was not without labor-intensive agriculture historically. But rather than solving that with collectivism, it solved it withe slavery.

But all that's hugely unlikely -- with the exception of mosquito bites and sunburn. And yet even experienced travelers are still afraid. "What everyone forgets -- even me -- is the people who actually live here. In places like Central America, I mean. Southeast Asia. India. Africa. Millions, even billions, of people, who live out their whole lives in these places -- the places so many people like us fear. Think about it: they ride chicken buses to work every day. Their clothes are always damp. Their whole lives, they never escape the dust and the heat. But they deal with all these discomforts. They have to. "So why can't travelers? If we've got the means to get here, we owe it to the country we're visiting not to treat it like an amusement park, sanitized for our comfort. It's insulting to the people who live here. People just trying to have the best lives they can, with the hands they've been dealt.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

All this is the carpet of life. You are sitting on it. Each of those knots represents one plant or animal. They, and the air we breathe, the water we drink, and our groceries are not manufactured. They are produced by what we call nature. This rug represents that nature. If something happens in Asia or Africa and a cheetah disappears, that is one knot from the carpet. If you understand that, you’ll realize that we are living on a very limited number of species and resources, on which our life depends.” In

Yes. My ship'll be like her, he promised himself. She'll be trim and miniature and perfect like a Yoshitomo blade, and that's the best in the world, and just as dangerous. Next year she'll take a prize twenty times her own weight, like Mariko did at Osaka, ans she'll rip the enemy out of Asia.

Not so very long ago, however, such self-governing peoples were the majority of humankind. Today, they are seen from the valley kingdoms as “our living ancestors,” “what we were like before we discovered wet-rice cultivation, Buddhism and civilization.” on the contrary, I argue that hill peoples are best understood as runaway, fugitive, maroon communities who have, over the course of two millennia, been fleeing the oppressions of state-making projects in the valleys — slavery, conscription, taxes, corvée labor, epidemics, and warfare.

Thomas Friedman, in his best-selling book The Lexus and the Olive Tree, declared that what happened in Asia wasn’t a crisis at all. “I believe globalization did us all a favor by melting down the economies of Thailand, Korea, Malaysia, Indonesia, Mexico, Russia, and Brazil in the 1990s, because it laid bare a lot of rotten practices and institutions,

Most of us are not really so arrogant as to think we have a right to remold the world in our image. The best we can do, toward redeeming the states of Europe and Asia from the menace of revolution and the distresses of our time, is to realize our own conservative character, suspicious of doctrinaire alteration, respectful toward history, preferring variety over uniformity, acknowledging a moral order composed of human persons, not of mere political and economic atoms subservient to the state. We have not been appointed the correctors of mankind; but, under God, we may be an example to mankind.

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Not being able to see this, culture-based explanations for economic development have usually been little more than ex post facto justifications based on a 20/20 hindsight vision. So, in the early days of capitalism, when most economically successful countries happened to be Protestant Christian, many people argued that Protestantism was uniquely suited to economic development. When Catholic France, Italy, Austria and southern Germany developed rapidly, particularly after the Second World War, Christianity, rather than Protestantism, became the magic culture. Until Japan became rich, many people thought East Asia had not developed because of Confucianism. But when Japan succeeded, this thesis was revised to say that Japan was developing so fast because its unique form of Confucianism emphasized co-operation over individual edification, which the Chinese and Korean versions allegedly valued more highly. And then Hong Kong, Singapore, Taiwan and Korea also started doing well, so this judgement about the different varieties of Confucianism was forgotten. Indeed, Confucianism as a whole suddenly became the best culture for development because it emphasized hard work, saving, education and submission to authority. Today, when we see Muslim Malaysia and Indonesia, Buddhist Thailand and even Hindu India doing well economically, we can soon expect to encounter new theories that will trumpet how uniquely all these cultures are suited for economic development (and how their authors have known about it all along).

How unbearably tragic it would be, though, if the millions of Asia, South America and Africa were led to believe that the best we can hope for from The Way of Christ is the level of Christianity visible in Europe and America today,

Multitudes are now turning to Christ in all parts of the world. How unbearably tragic it would be, though, if the millions of Asia, South America and Africa were led to believe that the best we can hope for from the Way of Christ is the level of Christianity visible in Europe and America today, a level that has left us tottering on the edge of world destruction. The world can no longer be left to mere diplomats, politicians, and business leaders. They have done the best they could, no doubt. But this is an age for spiritual heroes-a time for men and women to be heroic in faith and in spiritual character and power. The greatest danger to the Christian church today is that of pitching its message TOO LOW.

One of the outstanding sources of resistance to imperial power in the Muslim world came from Sufi groups. While Sufi brotherhoods are generally known for a more quietist and mystic approach to Islam, they traditionally rank among the best organized and most coherent groupings in society. They constitute ready-made organizations - social-based NGOs, if you will - for maintaining Islamic culture and practices under periods of extreme oppression and for fomenting resistance and guerrilla warfare against foreign occupation. The history of Sufi participation in dozens of liberation struggles is long and widespread across Asia, the Middle East, and Africa. Sufi groups were prominent in the anti-Soviet resistance, and later against the American in Afghanistan and against US occupation forces in Iraq.

The Middle Ages in Europe are traditionally seen as the time of Crusades, chivalry and the growing power of the papacy, but all this was little more than a sideshow to the titanic struggles taking place further east. The tribal system had led the Mongols to the brink of global domination, having conquered almost the whole continent of Asia. Europe and North Africa yawned open; it was striking then that the Mongol leadership focused not on the former but on the latter. Put simply, Europe was not the best prize on offer. All that stood in the way of Mongol control of the Nile, of Egypt’s rich agricultural output and its crucial position as a junction on the trade routes in all directions was an army commanded by men who were drawn from the very same steppes: this was not just a struggle for supremacy, it was the triumph of a political, cultural and social system. The battle for the medieval world was being fought between nomads from Central and eastern Asia.

Of the things I had not known when I started out, I think the most important was the degree to which the legacy of the McCarthy period still lived. It had been almost seven years since Joe McCarthy had been censured when John Kennedy took office, and most people believed that his hold on Washington was over. ... among the top Democrats, against whom the issue of being soft on Communism might be used, and among the Republicans, who might well use the charge, it was still live ammunition. ... McCarthyism still lingered ... The real McCarthyism went deeper in the American grain than most people wanted to admit ... The Republicans’ long, arid period out of office [twenty years, ended by the Eisenhower administration], accentuated by Truman’s 1948 defeat of Dewey, had permitted the out-party in its desperation, to accuse the leaders of the governing party of treason. The Democrats, in the wake of the relentless sustained attacks on Truman and Acheson over their policies in Asia, came to believe that they had lost the White House when they lost China. Long after McCarthy himself was gone, the fear of being accused of being soft on Communism lingered among the Democratic leaders. The Republicans had, of course, offered no alternative policy on China (the last thing they had wanted to do was suggest sending American boys to fight for China) and indeed there was no policy to offer, for China was never ours, events there were well outside our control, and our feudal proxies had been swept away by the forces of history. But in the political darkness of the time it had been easy to blame the Democrats for the ebb and flow of history. The fear generated in those days lasted a long time, and Vietnam was to be something of an instant replay after China. The memory of the fall of China and what it did to the Democrats, was, I think, more bitter for Lyndon Johnson than it was for John Kennedy. Johnson, taking over after Kennedy was murdered and after the Kennedy patched-up advisory commitment had failed, vowed that he was not going to be the President of the United States who lost the Great Society because he lost Saigon. In the end it would take the tragedy of the Vietnam War and the election of Richard Nixon (the only political figure who could probably go to China without being Red-baited by Richard Nixon) to exorcise those demons, and to open the door to China.

From the perspective of nearly half a century, the Battle of Hue and the entire Vietnam War seem a tragic and meaningless waste. So much heroism and slaughter for a cause that now seems dated and nearly irrelevant. The whole painful experience ought to have (but has not) taught Americans to cultivate deep regional knowledge in the practice of foreign policy, and to avoid being led by ideology instead of understanding. The United States should interact with other nations realistically, first, not on the basis of domestic political priorities. Very often the problems in distant lands have little or nothing to do with America’s ideological preoccupations. Beware of men with theories that explain everything. Trust those who approach the world with humility and cautious insight. The United States went to war in Vietnam in the name of freedom, to stop the supposed monolithic threat of Communism from spreading across the globe like a dark stain—I remember seeing these cartoons as a child. There were experts, people who knew better, who knew the languages and history of Southeast Asia, who had lived and worked there, who tried to tell Presidents Eisenhower, Kennedy, Johnson, and Nixon that the conflict in Vietnam was peculiar to that place. They were systematically ignored and pushed aside. David Halberstam’s classic The Best and the Brightest documents this process convincingly. America had every right to choose sides in the struggle between Hanoi and Saigon, even to try to influence the outcome, but lacking a legitimate or even marginally capable ally its military effort was misguided and doomed. At the very least, Vietnam should stand as a permanent caution against going to war for any but the most immediate, direct, and vital national interest, or to prevent genocide or wider conflict, and then only in concert with other countries. After

Why has East Asia provided textbook examples of collectivism?21 The key is how culture is shaped by the way people traditionally made a living, which in turn is shaped by ecology. And in East Asia it’s all about rice. Rice, which was domesticated there roughly ten thousand years ago, requires massive amounts of communal work. Not just backbreaking planting and harvesting, which are done in rotation because the entire village is needed to harvest each family’s rice.

McIntyre’s tale may have predecessors, but it is unique. I strain for literary comparisons and think: Kipling, the classical Chinese poets, early Patrick O’Brian, Hopkins. I search for a definition of its animating presence: the predator, the Buddhist sage, the hunter. All fall short. I stand before The Snow Leopard’s Tale in awe and with a little envy. It is a gem, an uncanny evocation of the cold ancient dusty highlands of Central Asia, and could only have come from Tom McIntyre. It is his best.

Muhammad Iqbal, who had spent three rewarding years as a student in Europe in the first decade of the twentieth century, now wrote of it in the satirical tradition of the Illahabadi: The West develops wonderful new skills In this as in so many other fields Its submarines are crocodiles Its bombers rain destruction from the skies Its gases so obscure the sky They blind the sun’s world-seeing eye Dispatch this old fool to the West To learn the art of killing fast- and best On his previous trips to the West, Liang, like Tagore and Iqbal, had been a qualified admirer. During his longest sojourn there, he began to develop grave doubts about the civilization that had so blithely thrown away the fruits of progress and rationalism and sunk into barbarism. The ‘materialist’ West had managed to subdue nature through science and technology and created a Darwinian universe of conflict between individuals, classes and nations. But to what effect? Its materialistic people, constantly desiring ever-new things and constantly being frustrated, were worn out by war, were afflicted with insecurity, and were as far from happiness as ever.

The last time the "best and brightest" got control of the country, they dragged it into a protracted, demoralizing war in Southeast Asia, from which the country has still not fully recovered. Yet Reich seems to believe that a new generation of Whiz Kids can do for the faltering American economy what Robert McNamara's generation failed to do for American diplomacy: to restore, through sheer brainpower, the world leadership briefly enjoyed by the United States after World War II and subsequently lost not, of course, through stupidity so much as through the very arrogance the "arrogance of power," as Senator William Fulbright used to call it to which the "best and brightest" are congenitally addicted. This arrogance should not be confused with the pride characteristic of aristocratic classes, which rests on the inheritance of an ancient lineage and on the obligation to defend its honor. Neither valor and chivalry nor the code of courtly, romantic love, with which these values are closely associated, has any place in the world view of the best and brightest. A meritocracy has no more use for chivalry and valor than a hereditary aristocracy has for brains. Although hereditary advantages play an important part in the attainment of professional or managerial status, the new class has to maintain the fiction that its power rests on intelligence alone. Hence it has little sense of ancestral gratitude or of an obligation to live up to responsibilities inherited from the past. It thinks of itself as a self-made elite owing its privileges exclusively to its own efforts. Even the concept of a republic of letters, which might be expected to appeal to elites with such a large stake in higher education, is almost entirely absent from their frame of reference.

In 2001, when Jenn was 4 and Rory was 1, I took my first foundation trip to Asia. Rory was too young to ask questions, but Jenn wanted to know everything. “Mommy’s going to be away for a week,” I said. Then I stopped talking because I didn’t know what to say to a 4-year-old about poverty and disease. After thinking for a moment, I told her about one part of the trip: I was going to visit children who didn’t have homes and couldn’t get medicine when they were sick. “What does that mean, they don’t have homes?” she asked. I did my best to give her an answer that wouldn’t be jarring, and then I went to my room to pack

Ten years ago a book appeared in France called D'Une foi l'autre, les conversions a l'Islam en Occident. The authors, both career journalists, carried out extensive interviews with new Muslims in Europe and America. Their conclusions are clear. Almost all educated converts to Islam come in through the door of Islamic spirituality. In the middle ages, the Sufi tariqas were the only effective engine of Islamisation in Muslim minority areas like Central Asia, India, black Africa and Java; and that pattern is maintained today. Why should this be the case? Well, any new Muslim can tell you the answer. Westerners are in the first instance seeking not a moral path, or a political ideology, or a sense of special identity - these being the three commodities on offer among the established Islamic movements. They lack one thing, and they know it - the spiritual life. Thus, handing the average educated Westerner a book by Sayyid Qutb, for instance, or Mawdudi, is likely to have no effect, and may even provoke a revulsion. But hand him or her a collection of Islamic spiritual poetry, and the reaction will be immediately more positive. It is an extraordinary fact that the best-selling religious poet in modern America is our very own Jalal al-Din Rumi. Despite the immeasurably different time and place of his origin, he outsells every Christian religious poet. Islam and the New Millennium

The identification we feel towards the places where we live or were born can give us an anchor in a chaotic world and strengthen our connections to family, community, and the generations that preceded and will follow us. At their best, such feelings are a celebration of culture and all that comes with it in the form of literature, language, music, food, folktales, and even the wildlife we associate with our homelands--the eagle in America, for instance, or in the Czech Republic what's left of our lions, wolves, and bears. There is, however, a tipping point, where loyalty to one's own tribe curdles into resentment and hatred, then aggression towards others. That's when Fascism enters the picture, trailed by an assortment of woes, up to and including the Holocaust and global war. Because of that history, postwar statesmen established organizations to make it harder for deluded nationalists to trample on the rights of neighbors. These bodies include the United Nations--hence Truman's speech--and regional institutions in Europe, Africa, Asia, and the Americas.

Up and down the coast of Asia Minor St. Paul was mobbed and imprisoned and beaten. In Athens “they brought him unto the Areopagus, saying, ‘May we know what this new teaching is?’” Aristotle, the model scientist, the man of cool head and detached observation, unbiased, impersonal, does not display any dispassionate aloofness in his consideration of reason. He so loves it and delights in it that when it is the theme of discourse he cannot be held within the sober bounds of the scientific spirit. His words must be quoted, they are so characteristically Greek: Since then reason is divine in comparison with man’s whole nature, the life according to reason must be divine in comparison with (usual) human life. Nor ought we to pay regard to those who exhort us that as men we ought to think human things and keep our eyes upon mortality: nay, as far as may be, we should endeavor to rise to that which is immortal, and live in conformity with that which is best, in us. Now, what is characteristic of any nature is that which is best for it and gives most joy. Such to man is the life according to reason, since it is this that makes him man. Love

it is not only our values that matter, but the military might that backs them up. Truly, in international affairs, behind all questions of morality lie questions of power. Humanitarian intervention in the Balkans in the 1990s was possible only because the Serbian regime was not a great power armed with nuclear weapons, unlike the Russian regime, which at the same time was committing atrocities of a similar scale in Chechnya where the West did nothing; nor did the West do much against the ethnic cleansing in the Caucasus because there, too, was a Russian sphere of influence. In the Western Pacific in the coming decades, morality may mean giving up some of our most cherished ideals for the sake of stability. How else are we to make at least some room for a quasi-authoritarian China as its military expands? (And barring a social-economic collapse internally, China’s military will keep on expanding.) For it is the balance of power itself, even more than the democratic values of the West, that is often the best preserver of freedom. That also will be a lesson of the South China Sea in the twenty-first century—one more that humanists do not want to hear.

We know that these clashes with Asia and Jewry are necessary for evolution. They give the cue for the European Continent to unite. These clashes are the only evolu-tionary possibility which will enable us one day, now that Fate has given us the Fuehrer Adolf Hitler, to create the Germanic Reich. They are the necessary condition, for our race, and our blood to create for itself and put under cultivation, in the years of peace, (during which we must live and work austerely, frugally and like Spartans), that settlement area in which new blood can breed, as in a botanical garden so to speak. Only by this means can the Continent become a Germanic Continent, capable of daring to embark, in one or two or three or five or ten generations, on the conflict with this Continent of Asia which spews out hordes of humanity. Perhaps we shall also have to hold in check other coloured peoples who will soon be in their certain prime, and thus preserve the world, which is the world of our blood, of our children and of our grandchildren. Now it is just this world we like the best, the Germanic world, the world of Nordic life. We know that this conflict with the advancing pressure from Asia, with the 200 million Russians, is necessary.

businesses that could benefit from the way networks behave, and this approach yielded some notable successes. Richard came from a different slant. For twenty years, he was a ‘strategy consultant’, using economic analysis to help firms become more profitable than their rivals. He ended up co-founding LEK, the fastest-growing ‘strategy boutique’ of the 1980s, with offices in the US, Europe and Asia. He also wrote books on business strategy, and in particular championed the ‘star business’ idea, which stated that the most valuable venture was nearly always a ‘star’, defined as the biggest firm in a high-growth market. In the 1990s and 2000s, Richard successfully invested the money he had made as a management consultant in a series of star ventures. He also read everything available about networks, feeling intuitively that they were another reason for business success, and might also help explain why some people’s careers took off while equally intelligent and qualified people often languished. So, there were good reasons why Greg and Richard might want to write a book together about networks. But the problem with all such ‘formal’ explanations is that they ignore the human events and coincidences that took place before that book could ever see the light of day. The most

What’s the best thing you’ve done in your work and career? In business decision-making, certainly one of your highlights was licensing your computer operating system to IBM for almost no money, provided you could retain the right to license the system to other computer manufacturers as well. IBM was happy to agree because, after all, nobody would possibly want to compete with the most powerful company in the world, right? With that one decision, your system and your company became dominant throughout the world, and you, Bill Gates, were on your way to a net worth of more than $60 billion. Or maybe you’d like to look at your greatest career achievement from a different angle. Instead of focusing on the decision that helped you make so much money, maybe you’d like to look at the decision to give so much of it away. After all, no other person in history has become a philanthropist on the scale of Bill Gates. Nations in Africa and Asia are receiving billions of dollars in medical and educational support. This may not be as well publicized as your big house on Lake Washington with its digitalized works of art, but it’s certainly something to be proud of. Determining your greatest career achievement is a personal decision. It can be something obvious or something subtle. But it should make you proud of yourself when you think of it. So take a moment, then make your choice.

To grasp incorrectly the basic problem of “man and woman,” to deny the most profound antagonism here and the necessity for an eternally hostile tension, perhaps in this matter to dream about equal rights, equal education, equal entitlements and duties — that’s a typical sign of a superficial mind. And a thinker who has shown that he’s shallow in this dangerous place — shallow in his instincts! — may in general be considered suspicious or, even worse, betrayed and exposed. Presumably he’ll be too “short” for all the basic questions of life and of life in the future, and he’ll be incapable of any profundity. By contrast, a man who does have profundity in his spirit and in his desires as well, together with that profundity of good will capable of severity and hardness and easily confused with them, can think about woman only in an oriental way: he has to grasp woman as a possession, as a property which he can lock up, as something predetermined for service and reaching her perfection in that service. In this matter he must take a stand on the immense reasoning of Asia, on the instinctual superiority of Asia: just as the Greeks did in earlier times, the best heirs and students of Asia, who, as is well known, from Homer to the time of Pericles, as they advanced in culture and in the extent of their power, also became step by step stricter with women, in short, more oriental. How necessary, how logical, even how humanly desirable this was: that’s something we’d do well to think about for ourselves!

I’m Sushi K and I’m here to say I like to rap in a different way Look out Number One in every city Sushi K rap has all most pretty My special talking of remarkable words Is not the stereotyped bucktooth nerd My hair is big as a galaxy Cause I attain greater technology [...] I like to rap about sweetened romance My fond ambition is of your pants So here is of special remarkable way Of this fellow raps named Sushi K The Nipponese talking phenomenon Like samurai sword his sharpened tongue Who raps the East Asia and the Pacific Prosperity Sphere, to be specific [...] Sarariman on subway listen For Sushi K like nuclear fission Fire-breathing lizard Gojiro He my always big-time hero His mutant rap burn down whole block Start investing now Sushi K stock It on Nikkei stock exchange Waxes; other rappers wane Best investment, make my day Corporation Sushi K [...] Coming to America now Rappers trying to start a row Say “Stay in Japan, please, listen! We can’t handle competition!” U.S. rappers booing and hissin’ Ask for rap protectionism They afraid of Sushi K Cause their audience go away He got chill financial backin’ Give those U.S. rappers a smackin’ Sushi K concert machine Fast efficient super clean Run like clockwork in a watch Kick old rappers in the crotch [...] He learn English total immersion English/Japanese be mergin’ Into super combination So can have fans in every nation Hong Kong they speak English, too Yearn of rappers just like you Anglophones who live down under Sooner later start to wonder When they get they own rap star Tired of rappers from afar [...] So I will get big radio traffic When you look at demographic Sushi K research statistic Make big future look ballistic Speed of Sushi K growth stock Put U.S. rappers into shock

By the old Moulmein Pagoda, lookin' lazy at the sea, There's a Burma girl a-settin', and I know she thinks o' me; For the wind is in the palm-trees, and the temple-bells they say: "Come you back, you British soldier; come you back to Mandalay!" Come you back to Mandalay, Where the old Flotilla lay: Can't you 'ear their paddles chunkin' from Rangoon to Mandalay ? On the road to Mandalay, Where the flyin'-fishes play, An' the dawn comes up like thunder outer China 'crost the Bay! 'Er petticoat was yaller an' 'er little cap was green, An' 'er name was Supi-yaw-lat - jes' the same as Theebaw's Queen, An' I seed her first a-smokin' of a whackin' white cheroot, An' a-wastin' Christian kisses on an 'eathen idol's foot: Bloomin' idol made o' mud Wot they called the Great Gawd Budd Plucky lot she cared for idols when I kissed 'er where she stud! On the road to Mandalay... When the mist was on the rice-fields an' the sun was droppin' slow, She'd git 'er little banjo an' she'd sing "Kulla-lo-lo! With 'er arm upon my shoulder an' 'er cheek agin my cheek We useter watch the steamers an' the hathis pilin' teak. Elephints a-pilin' teak In the sludgy, squdgy creek, Where the silence 'ung that 'eavy you was 'arf afraid to speak! On the road to Mandalay... But that's all shove be'ind me - long ago an' fur away An' there ain't no 'busses runnin' from the Bank to Mandalay; An' I'm learnin' 'ere in London what the ten-year soldier tells: "If you've 'eard the East a-callin', you won't never 'eed naught else." No! you won't 'eed nothin' else But them spicy garlic smells, An' the sunshine an' the palm-trees an' the tinkly temple-bells; On the road to Mandalay... I am sick o' wastin' leather on these gritty pavin'-stones, An' the blasted English drizzle wakes the fever in my bones; Tho' I walks with fifty 'ousemaids outer Chelsea to the Strand, An' they talks a lot o' lovin', but wot do they understand? Beefy face an' grubby 'and - Law! wot do they understand? I've a neater, sweeter maiden in a cleaner, greener land! On the road to Mandalay... Ship me somewheres east of Suez, where the best is like the worst, Where there aren't no Ten Commandments an' a man can raise a thirst; For the temple-bells are callin', an' it's there that I would be By the old Moulmein Pagoda, looking lazy at the sea; On the road to Mandalay, Where the old Flotilla lay, With our sick beneath the awnings when we went to Mandalay! O the road to Mandalay, Where the flyin'-fishes play, An' the dawn comes up like thunder outer China 'crost the Bay !

Sinclair James - English Communication Language in Asia Is English Language a Hindrance to Communication for Foreigners in Asia? One of the hesitations of westerners in coming to Asia is the language barrier. True, Asia has been a melting pot of different aspects of life that in every country, there is a distinct characteristic and a culture which would seem odd to someone who grew up in an entirely different perspective. Language is one of the most flourishing uniqueness of Asian nations. Although their boundaries are emphasized by mere walls which can be broken down easily, the brand of each individual can still be determined on the language they use or most comfortable with. Communication may be a problem as it is an issue which neighboring countries also encounter on each other. Message relays or even simple gestures, if interpreted wrongly can cause conflicts. Indeed, the complaints are valid. However, on the present day number of American and European visitors and the boost in tourism economies, language barriers seem to have been surpassed. Perhaps, the problem may not even exist at all. According to English Language Proficiency Test (ELPT) and International English Language Testing System (IELTS), Asian countries are not altogether illiterate in speaking and understanding the universal language. If so, there are countries which can even speak English as fluent as any native can. Take for example the Philippines. Once in Manila, the country’s capital, you will find thousands of individuals representing different nationalities. The center for business growth in the country, Business Process Outsourcing (BPO) has proven the literacy of the people in conversing using the international language. Clients from abroad prefer Filipinos in dealing with customers concern since they can easily comprehend grasp and explain things in English. ELPT and IELTS did not even include the Philippines in the list of the top English speaking nations in Asia since they are already considered one of the best and most fluent in this field. Other neighboring Asian countries also send their citizens to the Philippines to learn English. With a mixture of British and American English being used in everyday conversations, the Philippines has to be considered to be included in the top 5 most native English speakers. You may even be surprised to meet a young child in Manila who has not gone to school or mingled with foreigners but can speak and understand English. Singapore, Indonesia, Malaysia and most Asian countries, if indeed all, can also easily understand and speak English. It seems that the concern for miscommunication has completely no basis and remains a groundless issue. Maybe perhaps, those who say this just want to find a dumb excuse? Read more at: SjTravels.com

Birch bark lends a mild wintergreen flavor to brewed sodas. Birch beer, flavored with sassafras and birch, is a classic American brew. Birch bark is usually sold in homebrew stores. Bitter Orange (Bergamot) s highly aromatic, and its dried peel is an essential part of cola flavor. The dried peel and its extract are usually available in spice shops, or any store with a good spice selection. They can be pricey. Burdock root s a traditional ingredient in American root beers. It has a mild sweet flavor similar to that of artichoke. Dried burdock root is available in most Asian groceries and homebrew stores. Cinnamon has several species, but they all fall into two types. Ceylon cinnamon is thin and mild, with a faint fragrance of allspice. Southeast Asian cinnamon, also called cassia, is both stronger and more common. The best grade comes from Vietnam and is sold as Saigon cinnamon. Use it in sticks, rather than ground. The sticks can be found in most grocery stores. Ginger, a common soda ingredient, is very aromatic, at once spicy and cooling. It is widely available fresh in the produce section of grocery stores, and it can be found whole and dried in most spice shops. Lemongrass, a perennial herb from central Asia, contains high levels of citral, the pungent aromatic component of lemon oil. It yields a rich lemon flavor without the acid of lemon juice, which can disrupt the fermentation of yeasted sodas. Lemon zest is similar in flavor and can be substituted. Lemongrass is available in most Asian markets and in the produce section of well-stocked grocery stores. Licorice root provides the well-known strong and sweet flavor of black licorice candy. Dried licorice root is sold in natural food stores and homebrew stores. Anise seed and dried star anise are suitable substitutes. Sarsaparilla s similar in flavor to sassafras, but a little milder. Many plants go by the name sarsaparilla. Southern-clime sarsaparilla (Smilax spp.) is the traditional root-beer flavoring. Most of the supply we get in North America comes from Mexico; it’s commonly sold in homebrew stores. Wild sarsaparilla (Aralia spp.) is more common in North America and is sometimes used as a substitute for true sarsaparilla. Small young sarsaparilla roots, known as “root bark” are less pungent and are usually preferred for soda making, although fully mature roots give fine results. Sassafras s the most common flavoring for root beers of all types. Its root bark is very strong and should be used with caution, especially if combined with other flavors. It is easily overpowering. Dried sassafras is available in homebrew stores. Star anise, the dried fruit of an Asian evergreen, tastes like licorice, with hints of clove and cinnamon. The flavor is strong, so use star anise with caution. It is available dried in the spice section of most grocery stores but can be found much more cheaply at Asian markets.

McIntyre’s tale may have predecessors, but it is unique. I strain for literary comparisons and think: Kipling, the classical Chinese poets, early Patrick O’Brian, Hopkins. I search for a definition of its animating presence: the predator, the Buddhist sage, the hunter. All fall short. I stand before The Snow Leopard’s Tale in awe and with a little envy. It is a gem, an uncanny evocation of the cold ancient dusty highlands of Central Asia, and could only have come from Tom McIntyre. It is his best.” — Stephen J. Bodio

McIntyre’s tale may have predecessors, but it is unique. I strain for literary comparisons and think: Kipling, the classical Chinese poets, early Patrick O’Brian, Hopkins. I search for a definition of its animating presence: the predator, the Buddhist sage, the hunter. All fall short. I stand before The Snow Leopard’s Tale in awe and with a little envy. It is a gem, an uncanny evocation of the cold ancient dusty highlands of Central Asia, and could only have come from Tom McIntyre. It is his best.

Sunderbans is south Asia’s largest ‘carbon sink’—it mops up carbon dioxide—

Meanwhile, at a Tokyo 7-Eleven, someone right now is choosing from a variety of bento boxes and rice bowls, delivered that morning and featuring grilled fish, sushi, mapo tofu, tonkatsu, and a dozen other choices. The lunch philosophy at Japanese 7-Eleven? Actual food. On the day we missed out on fresh soba, Iris had a tonkatsu bento, and I chose a couple of rice balls (onigiri), one filled with pickled plum and the other with spicy fish roe. For $1.50, convenience store onigiri encapsulate everything that is great about Japanese food and packaging. Let's start in the middle and work outward, like were building an onion. The core of an onigiri features a flavorful and usually salty filling. This could be an umeboshi (pickled apricot, but usually translated as pickled plum), as sour as a Sour Patch Kid; flaked salmon; or cod or mullet roe. Next is the rice, packed lightly by machine into a perfect triangle. Japanese rice is unusual among staple rices in Asia because it's good at room temperature or a little colder. Sushi or onigiri made with long-grain rice would be a chalky, crumbly disaster. Oishinbo argues that Japan is the only country in Asia that makes rice balls because of the unique properties of Japanese rice. I doubt this. Medium- and short-grain rices are also popular in parts of southern China, and presumably wherever those rices exist, people squish them into a ball to eat later, kind of like I used to do with a fistful of crustless white bread. (Come on, I can't be the only one.) Next comes a layer of cellophane, followed by a layer of nori and another layer of cellophane. The nori is preserved in a transparent shell for the same reason Han Solo was encased in carbonite: to ensure that he would remain crispy until just before eating. (At least, I assume that's what Jabba the Hutt had in mind.) You pull a red strip on the onigiri packaging, both layers of cellophane part, and a ready-to-eat rice ball tumbles into your hand, encased in crispy seaweed. Not everybody finds the convenience store onigiri packaging to be a triumph. "The seaweed isn't just supposed to be crunchy," says Futaki in Oishinbo: The Joy of Rice. "It tastes best when the seaweed gets moist and comes together as one with the rice." Yamaoka agrees. Jerk. Luckily, you'll find a few moist-nori rice balls right next to the crispy ones.

This book should never have happened. If it wasn’t for the most bizarre and twisted sequence of events involving a diverse array of people it wouldn’t have. Let us explain. If someone we, the authors, had wanted to impress - a publisher, say, or a book reviewer - had asked us how it had emerged, we could have come up with all kinds of things to establish our credentials for writing it. But they would have been only a small part of the story of how it came about, and not the interesting bit either. The truth is much more human and fascinating - and it also gets to the heart of the book and shows how networks really work. Greg has always been fascinated by ‘network theory’ - the findings of sociologists, mathematicians and physicists, which seemed to translate to the real world of links between people. Early in his professional life at Auto Trader magazine in Canada he got to see an extraordinary network of buyers and sellers in operation. Later, when he became a venture capitalist - someone who invests in new or young companies, hoping that some of them will become very valuable - he applied what he’d learned. He invested in businesses that could benefit from the way networks behave, and this approach yielded some notable successes. Richard came from a different slant. For twenty years, he was a ‘strategy consultant’, using economic analysis to help firms become more profitable than their rivals. He ended up co-founding LEK, the fastest-growing ‘strategy boutique’ of the 1980s, with offices in the US, Europe and Asia. He also wrote books on business strategy, and in particular championed the ‘star business’ idea, which stated that the most valuable venture was nearly always a ‘star’, defined as the biggest firm in a high-growth market. In the 1990s and 2000s, Richard successfully invested the money he had made as a management consultant in a series of star ventures. He also read everything available about networks, feeling intuitively that they were another reason for business success, and might also help explain why some people’s careers took off while equally intelligent and qualified people often languished. So, there were good reasons why Greg and Richard might want to write a book together about networks. But the problem with all such ‘formal’ explanations is that they ignore the human events and coincidences that took place before that book could ever see the light of day. The most

Over and over, early Christian writings tell us of how Christians were branded atheists by the imperial courts and executed for this capital crime. They had lost all faith in the empire and had become faithful to God alone as the one who could preserve peace and prosperity. They claimed Jesus as their only emperor (Acts 17:7), they preached the kingdom of their God, and they pledged allegiance to the slaughtered Lamb. Today, there are many things I love about “America the Beautiful,” and yet the book of Revelation sounds a clear warning that any glory we give to Babylon is glory that belongs only to God. As my friend Tony Campolo says, “We may live in the best Babylon in the world, but it is still Babylon, and we are called to ‘come out of her.’” John warns the church in Asia Minor to be “faithful unto death” (Rev. 2:10). He describes a marriage between God and God’s people. They are to be loyal to their lover, Yahweh, their faith remaining in God alone, adorned as a bride, the New Jerusalem. Describing Rome as the whoring seductress Babylon the Great, John warns the Christians that the empire will entice them with a counterfeit splendor, and he warns against flirting with her pleasures and treasures, which will soon come to ruin. They are not to be shocked and awed by Babylon’s power nor dazzled by her jewels. Rather than drinking humanity’s blood from her golden cup of suffering (17:6), they are to choose the eucharistic cup filled with the blood of the new covenant. We are faithful not to the triumphant golden eagle (ironically, also an imperial symbol of power in Rome) but to the slaughtered Lamb.

After Steve’s death I received letters of condolence from people all over the world. I would like to thank everyone who sent such thoughtful sympathy. Your kind words and support gave me the strength to write this book and so much more. Carolyn Male is one of those dear people who expressed her thoughts and feelings after we lost Steve. It was incredibly touching and special, and I wanted to express my appreciation and gratitude. I’m happy to share it with you. It is with a still-heavy heart that I rise this evening to speak about the life and death of one of the greatest conservationists of our time: Steve Irwin. Many people describe Steve Irwin as a larrikin, inspirational, spontaneous. For me, the best way I can describe Steve Irwin is formidable. He would stand and fight, and was not to be defeated when it came to looking after our environment. When he wanted to get things done--whether that meant his expansion plans for the zoo, providing aid for animals affected by the tsunami and the cyclones, organizing scientific research, or buying land to conserve its environmental and habitat values--he just did it, and woe betide anyone who stood in his way. I am not sure I have ever met anyone else who was so determined to get the conservation message out across the globe, and I believe he achieved his aim. What I admired most about him was that he lived the conservation message every day of his life. Steve’s parents, Bob and Lyn, passed on their love of the Australian bush and their passion for rescuing and rehabilitating wildlife. Steve took their passion and turned it into a worldwide crusade. The founding of Wildlife Warriors Worldwide in 2002 provided Steve and Terri with another vehicle to raise awareness of conservation by allowing individuals to become personally involved in protecting injured, threatened, or endangered wildlife. It also has generated a working fund that helps with the wildlife hospital on the zoo premises and supports work with endangered species in Asia and Africa. Research was always high on Steve’s agenda, and his work has enabled a far greater understanding of crocodile behavior, population, and movement patterns. Working with the Queensland Parks and Wildlife Service and the University of Queensland, Steve was an integral part of the world’s first Crocs in Space research program. His work will live on and inform us for many, many years to come. Our hearts go out to his family and the Australia Zoo family. It must be difficult to work at the zoo every day with his larger-than-life persona still very much evident. Everyone must still be waiting for him to walk through the gate. His presence is everywhere, and I hope it lives on in the hearts and minds of generations of wildlife warriors to come. We have lost a great man in Steve Irwin. It is a great loss to the conservation movement. My heart and the hearts of everyone here goes out to his family. Carolyn Male, Member for Glass House, Queensland, Australia October 11, 2006

In 1931, Japan went broke—i.e., it was forced to draw down its gold reserves, abandon the gold standard, and float its currency, which depreciated it so greatly that Japan ran out of buying power. These terrible conditions and large wealth gaps led to fighting between the left and the right. By 1932, there was a massive upsurge in right-wing nationalism and militarism, in the hope that order and economic stability could be forcibly restored. Japan set out to get the natural resources (e.g., oil, iron, coal, and rubber) and human resources (i.e., slave labor) it needed by seizing them from other countries, invading Manchuria in 1931 and spreading out through China and Asia. As with Germany, it could be argued that Japan’s path of military aggression to get needed resources was more cost-effective than relying on classic trading and economic practices. In 1934, there was severe famine in parts of Japan, causing even more political turbulence and reinforcing the right-wing, militaristic, nationalistic, and expansionistic movement. In the years that followed, Japan’s top-down fascist command economy grew stronger, building a military-industrial complex to protect its existing bases in East Asia and northern China and support its excursions into other countries. As was also the case in Germany, while most Japanese companies remained privately held, their production was controlled by the government. What is fascism? Consider the following three big choices that a country has to make when selecting its approach to governance: 1) bottom-up (democratic) or top-down (autocratic) decision making, 2) capitalist or communist (with socialist in the middle) ownership of production, and 3) individualistic (which treats the well-being of the individual with paramount importance) or collectivist (which treats the well-being of the whole with paramount importance). Pick the one from each category that you believe is optimal for your nation’s values and ambitions and you have your preferred approach. Fascism is autocratic, capitalist, and collectivist. Fascists believe that top-down autocratic leadership, in which the government directs the production of privately held companies such that individual gratification is subordinated to national success, is the best way to make the country and its people wealthier and more powerful.

All sutras claim to be the teachings of the Buddha, yet they were all were written down much later. Even the earliest sutras, the ones that make up the Pali Canon of the Theravada Buddhist tradition, which has thrived in Sri Lanka and Southeast Asia, were first written down four centuries after the Buddha died. The sutras that form the scriptural basis of the Mahayana Buddhist tradition, which has thrived in Central and East Asia, were composed starting in the first century bce, many being translated from Sanskrit into Chinese by the end of the second century of the Common Era. When these scriptures were brought from India to China, the different schools of Chinese Buddhism distinguished themselves from one another by claiming that one sutra or another is the pinnacle of the Buddha's teaching. The Zen school, however, is different. While Zen Buddhists do study and chant many sutras and other texts, the Zen school is unique in that it does not claim to be based on any written teachings at all; rather, it is based on the Buddha's actual experience of enlightenment. This experience of enlightenment is aid to be attainable by all human beings, insofar as the Buddha-nature or Buddha-mind is universal. In other words, all human beings have the same underlying nature and mind as the Buddha. Yet this Buddha-nature or Buddha-mind must be realized, awakened to, and actualized, and the best method for doing so is the one that the Buddha himself used: meditation.

Although Hīnayāna disciplines and traditions continue to exert their influence in the daily activities of Vietnamese Buddhists, Zen comes closest to expressing the Vietnamese character, and as such, their attitude in all walks of life can best be described as a “Zen outlook.

But, here’s the thing. You don’t know who I am or what I’m capable of. This is your one and only warning, Ms. Montrose. Not only do I think it’s best you never try to check me again over a man who barely looked you in your eyes but especially not over my man.

Humans wear perfumes produced by other organisms, and it is not uncommon for fungal aromas to be incorporated into our own sexual rituals. Agarwood, or oudh, is a fungal infection of Aquilaria trees found in India and south-east Asia and one of the most valuable raw materials in the world. It is used to make a scent – dank nuts, dark honey, rich wood – and has been coveted at least since the time of the ancient Greek physician Dioscorides. The best oudh is worth more, gram for gram, than gold or platinum – as much as $100,000 per kilogram – and the destructive harvest of Aquilaria trees has driven them to near extinction in the wild.

Thirty-one-year-old Snow’s book Red Star over China would do for China what a thirty-year-old John Reed’s 1919 best seller, Ten Days That Shook the World, had done for the Russian Revolution.

I mean, there was a lot of collateral damage,” Tony said. “To be my friend was not necessarily going to work out for you.” “Everybody wants to fuck people over,” Asia said. “They do, they really do.” “You know, I’m coming around on that,” Tony said. “I think, actually, that it’s not that. It’s the people who act in their perceived self-interest, and I think most people do the best they can, and a lot of times that means they’re going to fuck you over. And you know, it’s on me if I have unreasonable expectations of people, which I do.

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Leopards are powerful and graceful animals that live on the continents of Africa and Asia. They are a member of the cat family, but they are nothing like your pet cat! Leopards are strong and dangerous hunters, just like lions and tigers. Out of all the cats it is the best at climbing and is the most secretive. What do Leopards Look Like?

Hpa-An A small and fairly average town in Southeastern Myanmar but it is a base for exploring some of the fantastic surrounding areas. There are lots of curious caves to discover with the giant Saddar cave and its reclining Buddha and the Bat Cave the best ones. The Bat Cave is best visited at sunset when a ridiculous number of bats (hundreds of thousands) fly out of it only to return the following morning. You can also rent a bike or motorbike and explore the tranquil Burmese countryside. Another option is to climb to the top of Mount Zwegabin which is home to a monastery where the resident monks will let you sleep.

Moreover, the new wealth the region now enjoys is convincing East Asians to revisit their ancient culture with fresh, more confident eyes. No longer does success automatically equate with westernization; East Asians are finding new value in their old practices, teachings, and traditions. “The 200 years of Western colonization and domination of Asia was like pouring concrete slabs over Asia’s history,” Kishore Mahbubani, dean of the Lee Kuan Yew School of Public Policy at the National University of Singapore, and one of Asia’s most influential academics, told me over lunch in Beijing. “For Asia to modernize, Asia had to reject its past. Asia’s past was a burden so they focused on learning the best of the West. But now that they have succeeded, they are in a position to reengage with their past in a different way. You have to develop what I call ‘cultural confidence.’ What Asia is doing is finally drilling through those slabs and reconnecting back with its past. There will be a kind of cultural renaissance taking place in Asia.” He calls this trend “the most significant thing happening in Asia today.

Halong Bay Halong Bay is the most beautiful place in Vietnam and a true natural wonder which hasn't yet been spoiled by mass tourism and hordes of tourists. It's best explored on a boat trip around the area which will take up at least a full day if you want to see the best of it. You can explore caves, swim in tiny creaks and enjoy the sun setting over these stunning limestone islets.

Jeannette Mirsky, his biographer, explains: ‘Dandan-uilik was the classroom where Stein learned the grammar of the ancient sand-buried shrines and houses: their typical ground plans, construction, and ornamentation, their art, and something of their cultic practices. He also used it as a laboratory in which to find the techniques best suited to excavating ruins covered by sands as fluid as water, which, like water trickled in almost as fast as the diggers bailed it out. He had no precedents to guide him, no labour force already trained in the cautions, objectives and methods of archaeology.… He felt his way from what was easy to what was difficult, from what he knew he would find to discoveries he had not dared to anticipate. His approach was both cautious and experimental.

Pakistan has to recognize that it simply cannot match India through whatever stratagem it chooses—it is bound to fail. The sensible thing, then, is for Pakistan to reach the best possible accommodation with India now, while it still can, and shift gears toward a grand strategy centered on economic integration in South Asia—one that would help Pakistan climb out of its morass and allow the army to maintain some modicum of privileges, at least for a while. The alternative is to preside over an increasingly hollow state. (Cohen et al. 2009, emphasis

January 2013 Andy’s Message   Hi Young, I’m home after two weeks in Tasmania. My rowing team was the runner-up at the Lindisfarne annual rowing competition. Since you were so forthright with your OBSS experiences, I’ll reciprocate with a tale of my own from the Philippines.☺               The Canadian GLBT rowing club had organised a fun excursion to Palawan Island back in 1977. This remote island was filled with an abundance of wildlife, forested mountains and beautiful pristine beaches.               It is rated by the National Geographic Traveller magazine as the best island destination in East and South-East Asia and ranked the thirteenth-best island in the world. In those days, this locale was vastly uninhabited, except by a handful of residents who were fishermen or local business owners.               We stayed in a series of huts, built above the ocean on stilts. These did not have shower or toilet facilities; lodgers had to wade through knee-deep waters or swim to shore to do their business. This place was a marvellous retreat for self-discovery and rejuvenation. I was glad I didn’t have to room with my travelling buddies and had a hut to myself.               I had a great time frolicking on the clear aquiline waters where virgin corals and unperturbed sea-life thrived without tourist intrusions. When we travelled into Lungsodng Puerto Princesa (City of Puerto Princesa) for food and a shower, the locals gawked at us - six Caucasian men and two women - as if we had descended from another planet. For a few pesos, a family-run eatery agreed to let us use their outdoor shower facility. A waist-high wooden wall, loosely constructed, separated the bather from a forest at the rear of the house. In the midst of my shower, I noticed a local adolescent peeping from behind a tree in the woods. I pretended not to notice as he watched me lathe and played with himself. I was turned on by this lascivious display of sexual gratification. The further I soaped, the more aroused I became. Through the gaps of the wooden planks, the boy caught glimpses of my erection – like a peep show in a sex shop, I titillated the teenager. His eyes were glued to my every move, so much so that he wasn’t aware that his friend had creeped up from behind. When he felt an extra hand on his throbbing hardness, he let out a yelp of astonishment. Before long, the boys were masturbating each other. They stroked one another without mortification, as if they had done this before, while watching my exhibitionistic performance carefully. This concupiscent carnality excited me tremendously. Unfortunately, my imminent release was punctured by a fellow member hollering for me to vacate the space for his turn, since I’d been showering for quite a while. I finished my performance with an anticlimactic final, leaving the boys to their own devices. But this was not the end of our chance encounter. There is more to ‘cum’ in my next correspondence!               Much love and kisses,               Andy

Simone Simmons Simone Simmons works as an energy healer, helping her patients through empowering them rather than creating a dependency on the healer. She specializes in absent healing, mainly with sufferers of cancer and AIDS. She met Diana four years before her death when the Princess came to her for healing, and they became close friends. In 2005, Simone wrote a book titled Diana: The Last Word. I realized Diana had been born with an extraordinary ability, which had only been waiting to be released. By 1996, when she was fully in control of her life for the first time, she was able to give a great deal of consolation and encouragement to so many people. She received scant attention for this at the time. Everyone seemed to concentrate on the negative aspects. Instead of seeing how genuinely caring she was, they accused her of doing it for the publicity. That was utterly untrue. I often joined her when she returned from a day’s work, and she would be so exhausted, she found relief in crying. She was anxious about what she had seen and experienced and was determined to find something she could do to help. Her late-night visits to hospitals were supposed to be private. She knew how frustrating it is to be alone in a hospital; the staff and patients were always very surprised and pleased to see her. She used to make light of it and say, “I just came round to see if anyone else couldn’t sleep!” Although Diana saw the benefits of the formal visits she also made, and she did get excited when money poured in for her charities, she much preferred these unofficial occasions. They allowed her to talk to people and find out more about their illness and how they were feeling about themselves, in a down-to-earth way without a horde of people noting her every word. She wasn’t trying to fill a void or to make herself feel better. To her, it was not a therapy to help other people: It was a commitment born of selflessness. Diana was forever on the lookout for new projects that might benefit from her involvement. Her attention was caught by child abuse and forced prostitution in Asia. We had both seen a television program showing how little children were being kidnapped and then forced to sell themselves for sex. Diana told me she wanted to do everything she could to eradicate this wicked exploitation taking place in India, Pakistan, and most prevalently in Thailand. As it turned out, it was one of her final wishes. She didn’t have any idea of exactly how she was going to do it, and hadn’t got as far as formulating a plan, but she would have found a way. When Diana put her mind to something, nothing was allowed to stand in her way. As she said, “Because I’ve been given the gift to shine a light into the dark corners of this world, and get the media to follow me there, I have to use it,” and use it she did--to draw attention to a problem and in a very practical way to apply her incredible healing gifts to the victims. In her fight against land mines, she did exactly that. If anyone ever doubted her heartfelt concern for the welfare of others, this cause must surely have dispelled it. It needed someone of her fame and celebrity to bring the matter to the world’s attention, and her work required an immense amount of personal bravery. She faced physical peril and endured public ridicule, but Diana would have seen the campaign to get land mines banned as her greatest legacy. Helping others was her calling in life--right to the very end.

My regular rowing kept me from falling into depression. I am actively involved in a rowing club near my home and our group travel to different places on rowing expeditions; frequently to Asia and parts of Australia, New Zealand and Tasmania. This assertive exercise assisted my wellbeing enormously during the early months of Albert’s passing. Being at one with nature is a staggeringly positive way to heal the aching heart and connecting with a group of likeminded compatriots eased my pain, during those long lonely evenings without my life partner. I have long given up those bacchanalian years of debauchery and one night stands. I prefer friends and companions I can talk intimately with. Several of my friends had asked me to give online dating a try but I’m hesitant. I believe that the appropriate time will arrive for the right person to manifest, without any desperate attempts on my part to go cruising for a warm body to share my bed. Maybe, the universe has bought us together for a reason after such a lengthy absence. I firmly believe that our reunion is not by coincidence but by universal design. I suppose the best way to find out is to live and let live and the rest will take care of itself.

Liberal democracy and capitalism remain the essential, indeed the only, framework for the political and economic organization of modern societies. Rapid economic modernization is closing the gap between many former Third World countries and the industrialized North. With European integration and North American free trade, the web of economic ties within each region will thicken, and sharp cultural boundaries will become increasingly fuzzy. Implementation of the free trade regime of the Uruguay Round of the General Agreement on Tariffs and Trade (GATT) will further erode interregional boundaries. Increased global competition has forced companies across cultural boundaries to try to adopt “best-practice” techniques like lean manufacturing from whatever source they come from. The worldwide recession of the 1990s has put great pressure on Japanese and German companies to scale back their culturally distinctive and paternalistic labor policies in favor of a more purely liberal model. The modern communications revolution abets this convergence by facilitating economic globalization and by propagating the spread of ideas at enormous speed. But in our age, there can be substantial pressures for cultural differentiation even as the world homogenizes in other respects. Modern liberal political and economic institutions not only coexist with religion and other traditional elements of culture but many actually work better in conjunction with them. If many of the most important remaining social problems are essentially cultural in nature and if the chief differences among societies are not political, ideological, or even institutional but rather cultural, it stands to reason that societies will hang on to these areas of cultural distinctiveness and that the latter will become all the more salient and important in the years to come. Awareness of cultural difference will be abetted, paradoxically, by the same communications technology that has made the global village possible. There is a strong liberal faith that people around the world are basically similar under the surface and that greater communications will bring deeper understanding and cooperation. In many instances, unfortunately, that familiarity breeds contempt rather than sympathy. Something like this process has been going on between the United States and Asia in the past decade. Americans have come to realize that Japan is not simply a fellow capitalist democracy but has rather different ways of practicing both capitalism and democracy. One result, among others, is sthe emergence of the revisionist school among specialists on Japan, who are less sympathetic to Tokyo and argue for tougher trade policies. And Asians are made vividly aware through the media of crime, drugs, family breakdown, and other American social problems, and many have decided that the United States is not such an attractive model after all. Lee Kwan Yew, former prime minister of Singapore, has emerged as a spokesman for a kind of Asian revisionism on the United States, which argues that liberal democracy is not an appropriate political model for the Confucian societies.10 The very convergence of major institutions makes peoples all the more intent on preserving those elements of distinctiveness they continue to possess.

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There are three important observations about the emergence of Korean Christianity that are crucial to our understanding of the emergence of global Christianity. First, Korea is one of the few countries in the world where the church was born outside the country through expatriates who were being held as prisoners. Second, the first missionaries to Korea were not foreign missionaries but Koreans themselves who had come to Christ outside of Korea and returned as indigenous propagators of the gospel. Third, one of the earliest documentations of the Christian message was from Chinese Christian documents, rather than literature that explained the gospel in Western terminology. Since Korea has become one of the most Christianized countries in Asia and today is the home of the largest Christian churches in the world, it is important to recall the unusual origins of Korean Christianity, which was birthed through indigenous expressions of faith. If the missio dei is best understood as the arrival of the gospel prior to the missionaries, then the Korean church represents one of the foremost examples.

One of the standing examples of Gujarat strides in solar power is the Charanka Solar Power Generation Park in North Gujarat which was raised in just one year. The park, which is today Asia’s biggest single-point solar generation facility, produces 225 MW of solar power by 22 private producers who have invested Rs 3400 crores in the park. A work force of 5,000 worked on it for 1 year during peak hours everyday. Says D.J. Pandian, Gujarat’s Energy Secretary: ‘Charanka is a shining example of Gujarat’s enterprise and efficiency.’ What is more, the governance in the energy sector is not marked by just goal setting and achieving. It is a reflection of farsightedness of a rare kind that isn’t visible elsewhere in India. It is best demonstrated in its steps to control the depleting water table with an eye on future. In an age in which populism and vote-bank politics are the norm in Indian democracy, the Modi Government has purposely kept the supply of agriculture power to 8 hours though it can afford to give more power with an eye on rural votes, power being surplus now. The reason is simple, the more the power to the farm sector, the greater the exploitation of groundwater by farmers wanting to earn more by producing more. Striking this fine balance between the farmers’ needs and balancing the natural resources is seen as a fine example of precise planning and farsighted governance free of populism. Interestingly, Modi has been able to maintain this balance even in the face of electoral pressures. In 2012, an election year, the Modi Government did allow new bore connections to farmers in 40 banned tehsils but with a rider: those taking new connections would have to adopt drip or sprinkler method of irrigation which consumes less water and therefore less power.

In the past, the states best able to manage events beyond their borders have been those best able to avoid the temptation to overreach. Great powers remain great in large measure because they posses wisdom to temper active involvement in foreign interventions - to remain within the limits of a national strategy that balances ambition with military resources. The first principle of the strategic art states simply that the greatest weight of resources be devoted to safeguarding the most vital interests of the state. If a vital interest is threatened, the survival of the state is threatened. Generally, the most vital interest of a liberal democracy include, first and foremost, preservation of the territorial integrity of the state. The example of the attacks on New York and Washington should send a message to those of similar ambitions that the surest way to focus the wrath of the American people against them would be to strike this country within its borders again. The second strategic priority is the protection of the national economic welfare by ensuring free and open access to markets for vital materials and finished goods. Other important but less vital interests should be defended by the threat of force only as military resources permit. Outside the limits of U.S. territory, the strategic problem defining the geographic limits of U.S. vital interests becomes complex. While the United States may have some interests in every corner of the world, there are certain regions where its strategic interests, both economic and cultural, are concentrated and potentially threatened. These vital strategic "centers of gravity" encompass in the first instance those geographic areas essential to maintaining access to open markets and sources of raw material, principally oil. Fortunately, many of these economically vital centers are secure from serious threat. But a few happen to be located astride regions that have witnessed generations of cultural and ethnic strife. Four regions overshadow all others in being both vital to continued domestic prosperity and continually under the threat of state-supported violence. These regions are defined generally by an arc of territories along the periphery of Eurasia: Europe, the Middle East, South Asia, and north East Asia. For the past several centuries, these regions have been the areanas of the world's most serious and intractable conflicts. Points of collision begin with the intersection of Western and Eastern Christianity and continue southward to mark Islam's incursion into southeastern Europe in the Balkans. The cultural divide countries without interruption across the Levant in an unbroken line of unrest and warring states from the crescent of the Middle East to the subcontinent of South Asia. The fault-line concludes with the divide between China and all the traditional cultural competitors along its land and sea borders. Other countries outside the periphery of Eurasia might, in extreme cases, demand the presence of U.S. forces for peacekeeping or humanitarian operations. But it is unlikely that in the years to come the United States will risk a major conflict that will involve the calculated commitment of forces in a shooting war in regions outside this "periphery of Eurasia," which circumscribes and defines America's global security.

Like any rich man he collected statues from Greece, furs from the Danube, jewels and horses from Arabia, unguents and spices from Asia minor. He even had the best of our Athenian coffins despatched to Rome. But he also treasured and preserved sea creatures and old weapons and stones in which shells and beetles had been petrified. All these were laid in cabinets as if they were carved in silver or lapis. Around him he gathered the cleverest men of our age from every city of the empire. Nothing like it has ever been known or imagined, and the ardent already called it the Golden Age, hoping that if it were not, naming it would make it so.

Where the African church failed was in not carrying Christianity beyond the Romanized inhabitants of the cities and the great estates, and not sinking roots into the world of the native peoples. Like most regions of the Western empire, such as Gaul and Spain, Africa was divided between Latin-speaking provincials and old-stock natives, who spoke their ancient languages—in this case, varieties of Berber. Unlike these other provinces, though, the African church had made next to no progress in taking the faith to the villages and the neighboring tribes, nor, critically, had they tried to evangelize in local languages. This would not have been an unrealistic expectation, in that already by the fourth century missionaries elsewhere were translating the scriptures into Gothic, and Hunnic languages followed by the sixth century. Evidence of the neglect of the countryside can be found in the letters of Saint Augustine, by far the best known of African bishops, whose vision was sharply focused on the cities of Rome and Carthage; he expressed no interest in the rural areas or peoples of his diocese.3

amount to a fart in a cyclone. His parents and their parson had tried to sell him the same message, binding him to a hardscrabble farm and a church built on strict “thou shalt nots.” Ridgway had kicked over the traces, gone out on his own and proved them wrong. In spades. Once he was rich as Croesus—no, scratch that; richer than Croesus or the Lord Himself—small minds kept after him in other ways. They told him that he should concentrate on oil and gas, stick with the things he knew, where he had proven his ability. Don’t branch out into other fields and least of all space exploration. What did any Texas oil man with a sixth-grade education know about the friggin’ moon and stars beyond it? Next to nothing, granted. But he had money to burn, enough to buy the brains that did know all about the universe and rockets, astrophysics, interplanetary travel—name your poison. And he knew some other things, as well. Ridgway knew that his country had been losing ground for decades—hell, for generations. Ever since the last world war, when Roosevelt and Truman let Joe Stalin gobble up half of the world without a fight. The great U.S. of A. had been declining ever since, with racial integration and affirmative action, gay rights and abortion, losing wars all over Asia and the Middle East. He’d done his best to save America, bankrolling groups that stood against the long slide into socialism’s Sodom and Gomorrah, but he’d finally admitted to himself that they were beaten. His United States, the one he loved, was circling the drain. And it was time to start from scratch. He’d be goddamned if some inept redneck would spoil it now. You want a job done right, a small voice in his head reminded him, do it yourself. San Antonio CONGRESS HAD CREATED the National Nuclear Security Administration in 2000, following the scandal that had enveloped Dr. Wen Ho Lee and the Los Alamos National Laboratory. Lee had been accused of passing secrets about America’s nuclear arsenal to the People’s Republic of China, pleading guilty on one of fifty-nine charges, then turned around

What Musk had done that the rival automakers missed or didn’t have the means to combat was turn Tesla into a lifestyle. It did not just sell someone a car. It sold them an image, a feeling they were tapping into the future, a relationship. Apple did the same thing decades ago with the Mac and then again with the iPod and iPhone. Even those who were not religious about their affiliation to Apple were sucked into its universe once they bought the hardware and downloaded software like iTunes. This sort of relationship is hard to pull off if you don’t control as much of the lifestyle as possible. PC makers that farmed their software out to Microsoft, their chips to Intel, and their design to Asia could never make machines as beautiful and as complete as Apple’s. They also could not respond in time as Apple took this expertise to new areas and hooked people on its applications. You can see Musk’s embrace of the car as lifestyle in Tesla’s abandonment of model years. Tesla does not designate cars as being 2014s or 2015s, and it also doesn’t have “all the 2014s in stock must go, go, go and make room for the new cars” sales. It produces the best Model S it can at the time, and that’s what the customer receives. This means that Tesla does not develop and hold on to a bunch of new features over the course of the year and then unleash them in a new model all at once. It adds features one by one to the manufacturing line when they’re ready. Some customers may be frustrated to miss out on a feature here and there. Tesla, however, manages to deliver most of the upgrades as software updates that everyone gets, providing current Model S owners with pleasant surprises.

When I left America I understood the formation of public opinion in Southeast Asia. I had had the best course possible, taught by a famous Asian expert. Two minutes at Chulalongkorn taught me that I might just as profitably have studied the zither.

Give me a fine nigga that smell good, and his dick looking like he got a hammerhead, and anaconda mix sittin’ ‘tween his legs. And you can best believe that’s my nigga in my head and in real life! Bitch, a nigga like that will have me fuckin’ and suckin’ his ass on his grandmammy porch with the lights on, knowing her nosey ass is peeping through the curtain. So yeah, boop. I understand whatchu going through,” Asia carried on so bad.

In the early 1900s, Soviet agronomist Nikolai Ivanovich Vavilov discovered a strange phenomenon: weeds in crop fields sometimes begin to look like the crop themselves. Original rye plants, he realized, looked nothing like the plump grain that by then was a staple crop in Russia. It was a scraggly, inedible weed. Rye, he realized, had performed an incredible trick of mimicry. Early wheat farmers, weeding by hand, pulled out and discarded the rye-weed to keep their planted crops healthy. So, to survive, a few rye plants took on a form more similar to wheat. Farmers still extricated the pesky rye, when they could spot it. This selective pressure molded the rye to evolve to trick a farmer’s discerning eye. In this case, only the best impressionists survived. Eventually, the rye became so excellent a mimic that it became a crop itself. “Vavilovian mimicry” is now a basic fact of agriculture.* Oats are a product of the same process; they also got their start mimicking wheat. In rice paddies, the weed known as barnyard grass is indistinguishable from the rice at the seedling stage. Recent genetic analysis found that this weed began to change its architecture to match the rice about a thousand years ago, when rice cultivation in Asia was well underway. In lentil fields, common vetch is a ubiquitous weed that masterfully redesigned its previously spherical seeds to be the same flat, round disc shape as lentils themselves. In that case, the plant needed not to trick a farmer’s eye but rather make itself impossible to eliminate from the mechanical threshing process. Winnowing machines simply could not tell the difference between a vetch and a lentil. Weed genomicist Scott McElroy argues that modern herbicide-resistant plants are actually just engaging in Vavilovian mimicry at the biochemical level; they are mimicking the crop plants that have been conveniently engineered to tolerate the herbicide.

On account of their puny size and disappointing taste, in France wild pears are known as "poires d'angoisse" or pears of anguish. In Versailles, though, in the kitchen garden, pears are bred for pleasure. Of the five hundred pear trees, the best usually fruit in January--- the royal favorite, a type called "Bon Chrétien d'Hiver," or "Good Christian of Winter." Each pear is very large--- the blossom end engorged, the eye deeply sunk--- whilst the skin is a finely grained pale yellow, with a red blush on the side that has been touched by the sunlight. It is known for its brittle, lightly scented, almost translucent flesh that drips with a sugary juice; that soaks your mouth when your teeth sink into it. The gardener here, Jean-Baptiste de La Quintinie, says that when a pear is ripe its neck yields to the touch and smells slightly of wet roses. This winter they have not ripened, though, but have frozen to solid gold. Murders of crows sit on the branches of the pear trees, pecking at the rime of them. They have become fairy fruit; those dangling impossibilities. What would you give to taste one? Spring always comes, though. Is it not magic? The world's deep magic. March brings the vast respite of thaw, that huge unburdening, that gentling--- all winter's knives and jaws turning soft and blunt; little chunks of ice riding off on their own giddy melt; everything dripping and plipping and making little streams and rivulets; tender pellucid fingers feeling their way towards the sea; all the tiny busywork. And with the returning sun, too, sex. Tulips, first found as wild flowers in Central Asia--- named for the Persian word "tulipan," for turban--- thrust and bow in the warm soil of Versailles, their variegated "broken" petals licked with carmine flames. The early worm-catchers begin their chorus, skylarks and song thrushes courting at dawn. Catkins dangle like soft, tiny pairs of elven stockings. Fairy-sized wigs appear on the pussy willows. Hawthorn and sloe put on their powder and patches, to catch a bee's eye.

People of various parts of France, Belgium, Holland, Germany, Poland, the USSR, and other places, were living among the ruins in the best way that they could. Because I was alone and homeless as well as confused, I opted to join the French Foreign Legion. When I was in the Wehrmacht, I thought that their discipline was extreme. However, it was nothing when compared to the discipline as practised by the Foreign Legion!

lived in Bangkok after I graduated from uni. Best years of my life. Who’d have thought a young boy from the Sheffield countryside, who lived among the sheep, would wind up in southeast Asia, living among the elephants?

It’s not easy to condense over ten thousand years of human civilization into a readable overview. I knew that going into this, and I hope this serves as your fair warning as you begin reading this book. I’ve done my best to both provide a basic understanding of how cultures are built as well as picking interesting, atypical branches of societal development.

Every nation, it can be the best, has its lees and its yeast. Our German people, which in the course of three centuries again has grown out of the remnant of 4 million that remained after the 30 Years’ War, also has a lees. It is certainly not greater than that of other peoples. It is sometimes particularly dangerous for us as a people of such high standing, because it is particularly out of the ordinary. It is understandable and explicable, because through this wonderful country, which is so incredibly beautiful in terms of its landscape, and in which you are now in one of the most beautiful parts, through this country, which is so beautiful, but which is so unfortunate geographically, geopolitically and in terms of defence policy, with its open borders to the east and to the west, peoples and races of all kinds from Asia, from the east and from the west have passed through it over the centuries. Again and again, out of the otherwise healthy womb of our people, in the course of heredity and in the enigma of the course of heredity and the game of love; again and again, once, a dark germ will rise and becom a human being. This realisation need not sadden us.

That was when I began to understand another kind of magic. Men spoke of the glory of Japan and the weakness of China, that Japan wants the best for Asia, and that China should accept what Japan wants and give up. But what do these words mean? How can ‘Japan’ want something? ‘Japan’ and ‘China’ do not exist. They are just words, fiction. An individual Japanese may be glorious, and an individual Chinese may want something, but how can you speak of ‘Japan’ or ‘China’ wanting, believing, accepting anything? It is all just empty words, myths. But these myths have powerful magic, and they require sacrifices. They require the slaughter of men like sheep.

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Hainanese Chicken Rice An entire chicken is steeped in broth at sub-boiling temperatures and is then served with rice steamed in the same broth. Originally a Chinese dish, it was spread across Southeast Asia by migrants from the Hainan Province. A well-loved staple, it is also known as Khao Man Tai or Singapore Chicken Rice. *Many restaurants that serve it will also serve chicken soup on the side. "That makes perfect sense! This dish is an excellent choice for emphasizing the unique deliciousness of the Jidori! I already know it can't help but be good!" "That one's yours." "Uh, thanks. I'll dig right in." Delicious! It's too delicious! The tender meat so perfectly steeped! Each bite is sheer decadence! The delicate yet bold umami flavors! But that's not all... Next comes the very best part! As if that one bite wasn't enough, after it's swallowed... ... There's the subtle and sophisticated aftertaste! "Mmm! That decadent flavor lingers in the mouth for so long! Exquisite! Simply exquisite! This dish is the pinnacle of Jidori cooking!" "Don't stop yet. I've made three dipping sauces to go along with it. Chili sauce, ginger sauce and some See Ew Dum." *See Ew Dum is a dark, thick and sweet soy sauce commonly used in Thai cooking. Its viscosity is similar to tamari. "I made the chili sauce by grinding red peppers and adding them to the broth from the steeped chicken. The ginger sauce is fresh ginger mixed with chicken fat I rendered out of the bird.

I'd wanted to travel through Asia most of my life, sample all the incredible street food in Thailand and Vietnam, tour Japan's famous convenience stores that sold food as good as their restaurants, slurp cumin lamb hand-torn noodles in China.

MY DEMOGRAPHIC RESEARCH makes it crystal clear that emerging countries, outside of China and a few others like Thailand, will dominate demographic growth in the next global boom. But the even more powerful factor is the urbanization process, with the typical emerging country only 50 percent urbanized, as compared with 85 percent in the typical developed country. In emerging countries, urbanization increases household income as much as three times from its level in rural areas. As people move into the cities, they also climb the social and economic ladder into the middle class. With the cycles swirling around us for the next several years and the force of revolution reshaping our world, emerging markets are in the best position to come booming out the other side. That’s why investors and businesses should be investing more in emerging countries when this crash likely sees its worst, by early 2020. My research is unique when it comes to projecting urbanization, GDP per capita gains from it, and demographic workforce growth trends and peaks in emerging countries. It’s not what I’m most known for, but it’s the most strategic factor in the next global boom, which emerging countries will dominate. As a general guideline, those in South and Southeast Asia, from the Philippines to India and Pakistan, have strong demographic growth, urbanization trends, and productivity gains ahead. This is not the case for China, though. Latin America has mostly strong demographic growth, but limited continued urbanization and productivity gains. Much of the Middle East and Africa have not joined the democratic-capitalism party, but those regions otherwise have the most extreme urbanization and demographic potential. One day they’ll be the best places to invest, but not yet.

With wry irony, Alfred Edward Housman (1859–1936) advises preparing oneself for a world that may contain “much good, but much less good than ill.” Escapist solutions such as drink (Burton-on-Trent, mentioned in the second stanza, is a famous English brewing town) offer only the false answer of illusion. The best tack, Housman says, is to “train for ill and not for good,” and thereby steel oneself against all the unfairness life has to offer. And so he suggests as a model Mithridates, king of ancient Pontus in Asia Minor, who made himself immune to poison by swallowing small doses every day. There’s a bit of cynicism in this poem, but there’s also a good measure of hard truth: we must practice bracing ourselves for all of life’s contingencies.

Acheson and MacLeish questioned the desirability of exempting the emperor from punishment and permitting the Japanese to preserve an institution that was so easily exploited by the militarists.57 That was a view held by Owen Lattimore, a China scholar and advisor in the Pacific section of the Office of War Information. Lattimore published his thoughts on reconstructing Japan in February 1945 in a slim volume titled Solution in Asia. Lattimore argued that democratization was possible in Japan, but first the Allies had to “puncture the myth of the divinity of the Mikado.” The best way to do that, he advised, was to exile Hirohito and all males eligible for the throne to China under United Nations supervision.58

Rabies is one of the oldest infectious diseases is known to mankind. Accounts of it date all the way back to Asia in 2000 B.C but the best detailed medical accounts date from around 300 B.C. – Alan Whitcomb

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Her answer was immediate: “Climate change.” As the United States becomes warmer, she said, the ranges of the sand fly and the wood rat are both creeping northward, the leish parasite tagging along. The sand fly genus known to spread this kind of leish has now been found in the United States five hundred miles northwest and two hundred miles northeast of its previously established range. A recent study modeled the possible expansion of leishmaniasis across the United States over the next sixty-five years. Since it takes both vector and host to spread the disease, the scientists wanted to know where the sand fly/wood rat combination would migrate together. They looked at two future climate scenarios, best case and worst case. For each case, they extrapolated out to the years 2020, 2050, and 2080. Even under the best-case climate assumptions, they discovered that global warming would push leishmaniasis across the entire United States into southeastern Canada by 2080. Hundreds of millions of Americans could be exposed—and this is just by wood rats. Since many other species of mammals can host the leish parasite—including cats and dogs—we know the potential problem is far greater than what was described by this study.* A similar spread of the disease is expected in Europe and Asia. It seems that leishmaniasis, a disease that has troubled the human race since time immemorial, has in the twenty-first century come into its own. Anthony Fauci, director of the National Institute of Allergy and Infectious Diseases at the NIH, told our team bluntly that, by going into the jungle and getting leishmaniasis, “You got a really cold jolt of what it’s like for the bottom billion people on earth.” We were, he said, confronted in a very dramatic way with what many people have to live with their entire lives. If there’s a silver lining to our ordeal, he told us, “it’s that you’ll now be telling your story, calling attention to what is a very prevalent, very serious disease.

There is no way to be a perfect parent. So just be a real one.” —SUE ATKINS

Distant parts of the same continent can also be connected, isolated and then connected again. Asia and Europe form a single landmass, Eurasia, but the oak trees and beech trees that grow in eastern Asia and in Europe are not the same as one another. A single species of beech tree forms cathedral-like forests carpeted in golden autumnal leaves in Europe, but different beech species grow in China and elsewhere in eastern Asia, some with trunks that soar towards the canopy, while others branch close to the ground and jostle for space with bamboo thickets on mountain slopes. The climate of central Asia is too harsh, and these trees survive best in the more moderate oceanic regions that exist towards each end of the Eurasian landmass. Isolated, they have become separate species. European oaks also differ from those in eastern Asia, as though the two regions were giant islands separated by the frigid aridity of the continent’s centre. North American beeches and oaks differ again from those in Europe and Asia. Perhaps 55 million years ago, a new kind of tree evolved: the first oak. It originated, spread, colonized different continents, evolved into different species in different regions and climates, and at least some of them came back together again; acting like a giant, slow-acting global archipelago.

The Pāli canon that the Buddhist tradition of Ceylon and South East Asia presents us with appears to be basically the Tipiṭaka that the compilers of the commentaries had before them in the fifth and sixth centuries CE. The Pāli tradition itself records that the texts of the canon at first existed only orally and were committed to writing at a relatively late date, some time during the first century BCE. On the basis of this tradition – and scholars have generally looked upon it quite favourably – we may be justified in concluding that the Pāli canon as we have it is substantially as it was written down at that time. Presumably this canon was brought to Ceylon from India at some earlier date, possibly by Mahinda, who, according to the Pāli tradition, came to Ceylon some time during the reign of Asoka. This tradition may have a kind of corroboration in the form of Asoka's thirteenth rock edict. Certainly the language of the canon appears to be entirely consonant with a north Indian provenance, and any evidence for significant additions to the canon after its arrival in Ceylon is at best inconclusive.

Both the American and Chinese militaries acknowledge that the US has lost, or at least failed to win, four of the five major wars it has entered since World War II.21 (Korea was at best a draw, Vietnam a loss, and Iraq and Afghanistan unlikely to turn out well. Only President George H. W. Bush’s war in 1991 to force Saddam Hussein’s Iraq to retreat from Kuwait counts as a clear win.) Reflecting on that record, former secretary of defense Robert Gates stated the obvious: “In my opinion, any future defense secretary who advises the president to again send a big American land army into Asia or into the Middle East or Africa should ‘have his head examined,’ as General MacArthur so delicately put it.”22

Cloak and Dagger was lost in the summertime NBC schedule, lumped into a mystery block with several other shows of far inferior quality. It never attracted a sponsor and got almost no critical attention, but the recent discovery of the entire run reveals a gripping show with every story an unpredictable departure from formula. It was the story of the wartime activities of the OSS—the Office of Strategic Services—“this country’s first all-out effort in black warfare … dropping undercover operators behind enemy lines, organizing local partisans to blow bridges and dynamite tunnels, operating the best spy systems of Europe and Asia.” It was a tense half-hour of patriots and traitors, of love affairs doomed by war, of triumph, tragedy, and failure. The stories did not always end with the lovers embraced and the mad-dog Germans reeling in defeat: the hero-agent, in accomplishing his mission, sometimes gave up his life. It opened with a question by actor Raymond Edward Johnson: Are you willing to undertake a dangerous mission for the United States, knowing in advance you may never return alive? It was transcribed and had a definite “canned” sound, which may also have helped turn listeners away.

The story goes on, however, to the destruction and rebirth of the cosmos, and everything in it is presented in light of an enduring struggle between two groups of beings, the gods on the one hand and giants on the other hand. These terms are to some extent misleading: Although the group that creates and orders the cosmos is often referred to by words that can best be translated “gods,” the principal word, “æsir,” is explicitly presented by the important medieval interpreter, Snorri Sturluson, as meaning “People of Asia,” and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities.

They looked at two future climate scenarios, best case and worst case. For each case, they extrapolated out to the years 2020, 2050, and 2080. Even under the best-case climate assumptions, they discovered that global warming would push leishmaniasis across the entire United States into southeastern Canada by 2080. Hundreds of millions of Americans could be exposed—and this is just by wood rats. Since many other species of mammals can host the leish parasite—including cats and dogs—we know the potential problem is far greater than what was described by this study.* A similar spread of the disease is expected in Europe and Asia.

were also taken from the Turkic tribes of Central Asia, whom one author from this period notes were highly prized because of their courage and resourcefulness. When it comes to choosing “the most precious slaves,” noted another commentator, the best came “from the land of the Turks. There is no equal to the Turkish slaves among all the slaves of the earth.”12

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