Political Dynasty Quotes

Power is always personal: any study of a Western democratic leader today reveals that, even in a transparent system with its short periods in office, personalities shape administrations. Democratic leaders often rule through trusted retainers instead of official ministers. In any court, power is as fluid as human personality.

The urge to find the real facts is destructive only to people or systems (friendships, family dynamics, political dynasties) that are based on lies. The truth can scare you half to death, but it’s never as destructive as deception.

Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess.

For Cixi, the whole episode taught her that to survive at court she must hold her tongue about state affairs. This was difficult, as she could see that the dynasty was in trouble. The victorious Taiping rebels not only consolidated their bases in southern China, but were sending military expeditions with a view to attacking Beijing. Cixi felt that she had practicable ideas – in fact it was under her rule that the Taiping rebels were later defeated. But she could not say a word, and could only share non-political interests with her husband, such as music and art.

The personal inevitably trumps the political, and the erotic trumps all: We will remember that Cleopatra slept with Julius Caesar and Mark Antony long after we have forgotten what she accomplished in doing so, that she sustained a vast, rich, densely populated empire in its troubled twilight in the name of a proud and cultivated dynasty. She remains on the map for having seduced two of the greatest men of her time, while her crime was to have entered into those same "wily and suspicious" marital partnerships that every man in power enjoyed. She did so in reverse and in her own name; this made her a deviant, socially disruptive, an unnatural woman. To these she added a few other offenses. She made Rome feel uncouth, insecure, and poor, sufficient cause for anxiety without adding sexuality into the mix.

Evangelicals hadn’t betrayed their values. Donald Trump was the culmination of their half-century-long pursuit of a militant Christian masculinity. He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity.

Who is fit to be elected?' asked Napoleon. 'A Caesar, an Alexander only comes along once a century, so that election must be a matter of chance.

Tanga Tanga: The conversation has always been about tribalism We need to change it" Me: How? TT: Let's talk about class! Hustler vs Dynasty. Me: Separatists!

It matters also that both Henry and his daughter Elizabeth were not just rulers but consummate performers, masters of political propaganda and political theater. They

I mean, it’s not that we lack the technology or the resources to solve every one of the world’s problems, but we lack the political and moral will to prioritize people over profit, or people over power. We lack a worldwide spiritual wellness or a mutual love for others beyond our own tribe or religion, a humanity without racism or bigotry. Our prosperity has morphed into a ravenous, greedy cancer that transforms even basic life needs into cradle-tograve profit centers and corporate dynasties. Even worse, the average person has little control or real voice. Governments, technologies, and innovations systemically move wealth upward but do little or nothing to eliminate poverty or ignorance overall. At what point in time does humanity get honest with ourselves and have an intervention?

And he stood so closely behind her that she felt his breath feather her neck. Blanche leaped away, putting a polite distance between them, her heart suddenly thundering in her chest. His body hadn't touched hers, but it might as well have, for she had felt his heat.

Struggles to coerce uniformity of sentiment in support of some end thought essential to their time and country have been waged by many good as well as by evil men. Nationalism is a relatively recent phenomenon but at other times and places the ends have been racial or territorial security, support of a dynasty or regime, and particular plans for saving souls. As first and moderate methods to attain unity have failed, those bent on its accomplishment must resort to an ever-increasing severity. . . . Those who begin coercive elimination of dissent soon find themselves exterminating dissenters. Compulsory unification of opinion achieves only the unanimity of the graveyard. It seems trite but necessary to say that the First Amendment to our Constitution was designed to avoid these ends by avoiding these beginnings. There is no mysticism in the American concept of the State or of the nature or origin of its authority. We set up government by consent of the governed, and the Bill of Rights denies those in power any legal opportunity to coerce that consent. Authority here is to be controlled by public opinion, not public opinion by authority. If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein.

Hustler vs dynasty; Women vs men; straight vs crooked; white vs black; left vs right; youth vs old; are forms of separatist business enterprises I don't subscribe to. They drain your energy chasing what we can't change when we can be the best we wanna be.

We still think it natural that a man should leave his property to his children, that is to say we accept the hereditary principle as regards economic power, while rejecting it as regards political power. Political dynasties have disappeared; economic dynasties survive. When you consider how natural it seems to us that the power over the lives of others resulting from great wealth should be hereditary, you will understand better how men like Sir Robert Filmer could take the same view as regards the power of kings.

Nowhere do “politicians” form a more separate and powerful section of the nation than precisely in North America. There, each of the two major parties which alternatively succeed each other in power is itself in turn controlled by people who make a business of politics, who speculate on seats in the legislative assemblies of the Union as well as of the separate states, or who make a living by carrying on agitation for their party and on its victory are rewarded with positions. It is well known how the Americans have been trying for thirty years to shake off this yoke, which has become intolerable, and how in spite of it all they continue to sink ever deeper in this swamp of corruption. It is precisely in America that we see best how there takes place this process of the state power making itself independent in relation to society, whose mere instrument it was originally intended to be. Here there exists no dynasty, no nobility, no standing army, beyond the few men keeping watch on the Indians, no bureaucracy with permanent posts or the right to pensions. And nevertheless we find here two great gangs of political speculators, who alternately take possession of the state power and exploit it by the most corrupt means and for the most corrupt ends – and the nation is powerless against these two great cartels of politicians, who are ostensibly its servants, but in reality dominate and plunder it.

Political dynasties have disappeared, but economic dynasties survive. I am not at the moment arguing either for or against this different treatment of the two forms of power; I am merely pointing out that it exists, and that most men are unconscious of it. When you consider how natural it seems to us that the power over the lives of others resulting from great wealth should be hereditary, you will understand better how men like Sir Robert Filmer could take the same view as regards the power of kings, and how important was the innovation represented by men who thought as Locke did.

Zhao Gao was contemplating treason but was afraid the other officials would not heed his commands, so he decided to test them first. He brought a deer and presented it to the Second Emperor but called it a horse. The Second Emperor laughed and said, "Is the chancellor perhaps mistaken, calling a deer a horse?" Then the emperor questioned those around him. Some remained silent, while some, hoping to ingratiate with Zhao Gao, said it was a horse, and others said it was a deer. Zhao Gao secretly arranged for all those who said it was a deer to be brought before the law. Thereafter the officials were all terrified of Zhao Gao.

Dynasties rise and fall according to what the Chinese used to call ‘the mandate of heaven’, but life for the peasant changes little.

But, like all medieval dynasties, their power was embodied in the physical person of the king and passed on through marriage and reproduction. The personal was therefore political.

People of all political persuasions work for Koch, but given the company's strong institutional perspective, some employees with liberal beliefs tend not to advertise their politics.

The two women did more than resolve a major problem, they went on to form a political alliance and launch a coup. Cixi was twenty-five years old and Empress Zhen a year younger. Facing them were eight powerful men in control of the state machine. The women were well aware of the risk they were taking. A coup was treason, and if it failed the punishment would be the most painful ling-chi, death by a thousand cuts. But they were willing to take the risk. Not only were they determined to save their son and the dynasty, but they also rejected the prescribed life of imperial widows – essentially living out their future years as virtual prisoners in the harem. Choosing to change their own destiny as well as that of the empire, the two women plotted, often with their heads together leaning over a large glazed earthenware water tank, pretending to be appraising their reflections or just talking girls’ talk.

The Constitution, the National Assembly, the dynastic parties, the blue and the red republicans, the heroes of Africa, the thunder from the platform, the sheet lightning of the daily press, the entire literature, the political names and the intellectual reputations, the civil law and penal code, the liberté, égalité, fraternité and the second of May 1852—all have vanished like a phantasmagoria before the spell of a man whom even his enemies do not make out to be a magician. Universal suffrage seems to have survived only for a moment, in order that with its own hand it may make its last will and testament before the eyes of all the world and declare in the name of the people itself: Everything that exists has this much worth, that it will perish.

The Islamic world can be viewed as an onion-layered multiple dictatorship: the dictatorship of political dynasties like the Mubarak, Gaddafi, Hussein, Ben Ali, and Assad families forms its first layer; the dictatorship of the military, the next; after that, that the dictatorship of religion, which determines how children are raised and educated; and finally, the dictatorship of society, which impacts life within families through archaic gender roles.

This prompted Reggie to ask me how the Ming dynasty finally ended. “Internal strife,” I said. “Power struggles, corruption, peasants starving ’cause the rich got greedy or just didn’t care …” “So, the usual,” Reggie said. I nodded. “The usual.

A king or despot can maintain his power if he is astute in internal politics and successful externally. If he is quasi-divine, his dynasty may be prolonged indefinitely. But the growth of civilisation puts an end to belief in his divinity; defeat in war is not always avoidable; and political astuteness cannot be an invariable attribute of monarchs. Therefore sooner or later, if there is no external conquest, there is revolution, and the monarchy is either abolished or shorn of its power.

It seemed as if the people of our nation had decided - or, as if it had been decided on behalf of the people of our nation - that the only way to counter the political narrative of 'dynasty' was to spin the opposite narrative if 'bachelorhood'. A man free of a visible woman would be free of visible progeny who would lay claim to his legacy. Maybe it was meant to signal that, having no heirs, these men would have no impulse to be corrupt, to amass wealth, to build dynasties. Maybe it meant that not having any domestic responsibilities, these men would devote all their time to the service of society. These bachelor politicians emerged in every tiny village and every tiny ward-councillor election - flaunting the absence of a family.

It was created by David Rockefeller, the chairman of Chase Manhattan Bank and from the Rockefeller oil dynasty. The other founder was a political scientist from Columbia University named Zbigniew Brzezinski. The two of them founded the Trilateral Commission.

Five kings followed Romulus on the throne of Rome; and when the sixth, Tarquin the Proud, proved himself a vicious tyrant more than deserving of his nickname, his subjects put their lives on the line and rose in rebellion. In 509 BC, the monarchy was ended for good. The man who had led the uprising, a cousin of Tarquin’s named Brutus, obliged the Roman people to swear a collective oath, ‘that they would never again allow a single man to reign in Rome’. From that moment on, the word ‘king’ was the dirtiest in their political vocabulary. No longer subjects, they ranked instead as cives, ‘citizens’.

No great nation is ever conquered until it has destroyed itself. Deforestation and the abuse of the soil, the depletion of precious metals, the migration of trade routes, the disturbance of economic life by political disorder, the corruption of democracy and the degeneration of dynasties, the decay of morals and patriotism, the decline or deterioration of the population, the replacement of citizen armies by mercenary troops, the human and physical wastage of fratricidal war, the guillotining of ability by murderous revolutions and counterrevolutions—all these had exhausted the resources of Hellas at the very time when the little state on the Tiber, ruled by a ruthless and farseeing aristocracy, was training hardy legions of landowners, conquering its neighbors and competitors, capturing the food and minerals of the western Mediterranean, and advancing year by year upon the Greek settlements in Italy.

What is the endgame of all these megaconstructions? Well, in ancient Egypt, the late 6th-dynasty state had not only become so large that it was nonfunctional (think of the giant cable company that never answers the phone), it had also become a mass of intercompeting elites who used the government to serve no one but themselves. (Think of today´s relentless multimillion-dollar bonuses, payoffs, bribes, insider trading, and fraud, all happening openly with no one going to prison.) As the competition ramped up, and as the Egyptian state became impoverished from mismanagement, the end result was nothing less than war.

. . .even a cursory glance at history”, wrote Arthur Koestler, “should convince one that individual crimes committed for selfish motives play a quite insignificant part in the human tragedy, compared to the numbers massacred in unselfish loyalty to one’s tribe, nation, dynasty, church, or political ideology. . .

The North Korean capital, Pyongyang, is a city consecrated to the worship of a father-son dynasty. (I came to think of them, with their nuclear-family implications, as 'Fat Man and Little Boy.') And a river runs through it. And on this river, the Taedong River, is moored the only American naval vessel in captivity. It was in January 1968 that the U.S.S. Pueblo strayed into North Korean waters, and was boarded and captured. One sailor was killed; the rest were held for nearly a year before being released. I looked over the spy ship, its radio antennae and surveillance equipment still intact, and found photographs of the captain and crew with their hands on their heads in gestures of abject surrender. Copies of their groveling 'confessions,' written in tremulous script, were also on show. So was a humiliating document from the United States government, admitting wrongdoing in the penetration of North Korean waters and petitioning the 'D.P.R.K.' (Democratic People's Republic of Korea) for 'lenience.' Kim Il Sung ('Fat Man') was eventually lenient about the men, but not about the ship. Madeleine Albright didn't ask to see the vessel on her visit last October, during which she described the gruesome, depopulated vistas of Pyongyang as 'beautiful.' As I got back onto the wharf, I noticed a refreshment cart, staffed by two women under a frayed umbrella. It didn't look like much—one of its three wheels was missing and a piece of brick was propping it up—but it was the only such cart I'd see. What toothsome local snacks might the ladies be offering? The choices turned out to be slices of dry bread and cups of warm water. Nor did Madeleine Albright visit the absurdly misnamed 'Demilitarized Zone,' one of the most heavily militarized strips of land on earth. Across the waist of the Korean peninsula lies a wasteland, roughly following the 38th parallel, and packed with a titanic concentration of potential violence. It is four kilometers wide (I have now looked apprehensively at it from both sides) and very near to the capital cities of both North and South. On the day I spent on the northern side, I met a group of aging Chinese veterans, all from Szechuan, touring the old battlefields and reliving a war they helped North Korea nearly win (China sacrificed perhaps a million soldiers in that campaign, including Mao Anying, son of Mao himself). Across the frontier are 37,000 United States soldiers. Their arsenal, which has included undeclared nuclear weapons, is the reason given by Washington for its refusal to sign the land-mines treaty. In August 1976, U.S. officers entered the neutral zone to trim a tree that was obscuring the view of an observation post. A posse of North Koreans came after them, and one, seizing the ax with which the trimming was to be done, hacked two U.S. servicemen to death with it. I visited the ax also; it's proudly displayed in a glass case on the North Korean side.

Wit is so shining a quality that everybody admires it, most people aim at it, all people fear it and few love it unless in themselves. A man must have a good share of wit himself to endure it in others. The more wit you have, the more good nature and politness you must show to induce people to pardon your superiority, for that is no easy matter.

A jaw like a mastiff's, a frame like a giant's, eyes like two daggers, a smile like a tiger's snarl,"Bernard murmured. "Aye, he is all that!!" Master Herbert said."A murrain be on him! And when I came to him,what did I do? I did bow in all politeness, yet stiffly withal to show him I'd not brook his surliness." "I did hear ye did bow so low that your head came below your knees,"Bernard said.

DULLARD, n. A member of the reigning dynasty in letters and life. The Dullards came in with Adam, and being both numerous and sturdy have overrun the habitable world. The secret of their power is their insensibility to blows; tickle them with a bludgeon and they laugh with a platitude. The Dullards came originally from Boeotia, whence they were driven by stress of starvation, their dullness having blighted the crops. For some centuries they infested Philistia, and many of them are called Philistines to this day. In the turbulent times of the Crusades they withdrew thence and gradually overspread all Europe, occupying most of the high places in politics, art, literature, science and theology. Since a detachment of Dullards came over with the Pilgrims in the _Mayflower_ and made a favorable report of the country, their increase by birth, immigration, and conversion has been rapid and steady. According to the most trustworthy statistics the number of adult Dullards in the United States is but little short of thirty millions, including the statisticians. The intellectual centre of the race is somewhere about Peoria, Illinois, but the New England Dullard is the most shockingly moral.

In the political settlement that followed, Tipu’s sons were despatched to exile in the fort of Vellore and most of the best lands of the state of Mysore were divided between the Company and the Nizam of Hyderabad. The rump was returned to the Hindu Wadyar dynasty whose throne Haidar and Tipu had usurped. A five-year-old child from the dynasty was found living ‘in a state of misery … in kind of stable with sheds attached to

At the age of fifteen, during the winter when she’d discovered smashball, romance, and her parents’ profound imperfections, Mon Mothma had decided to devote her life to studying history; decided to turn her back on her family’s political dynasty and to spend her days in a cramped study reading thousand-year-old diaries and letters and cargo manifests until her eyes burned. She would be detective, coroner, and philosopher all at once, examining means and motive and cause of death for entire civilizations. She hadn’t become a historian, of course. By the next summer, Mon’s moment of rebellion had been forgotten. Inertia and family pressures and a genuine love of governance had returned her to the road to politics. She’d gone on to become a senator (far too young, she thought now) and scrabbled for votes and smiled and kept her head above water until she’d learned how to play the game for real.

You grew up in a world of magical power,” Jason said, turning his gaze from Neil to address the whole team. “Direct, objective, honest power. I come from a political world, where power is nebulous and the wars are as much about ideology as territory. We grow up watching leaders who need to sway the populace in order to hold power, even as the populace can share information in ways that would be as amazing to you as magic was to me.” Jason nodded at Humphrey. “Humphrey’s mother encouraged our friendship because she recognised that I had a more political mind than is normally to be found in Greenstone. I’m sure it’s different in more cosmopolitan cities, but the politics here are amateurish and crude. Dangerous, yes, because power always is, but not especially complicated. She wanted Humphrey to get to know me so that he would see the next guy like me coming.” Jason conjured his dagger into his hand. “This,” he said, “Is the weakest weapon there is. A blade can cut down a person but words can bring down a kingdom. Adultery can end a dynasty, greed can start a war and compassion can end one. People will die for strangers out of faith and kill their neighbours out of fear.” He casually tossed aside the dagger and it vanished. “Everything is a weapon,” he concluded. “The trick is learning to wield them without doing yourself an injury.

Sacrosanctis was in fact the public face of a corporate conspiracy between the leading men of three powerful European families: the Medici (in the form of Pope Leo); Jakob Fugger, head of the Augsburg banking and mining dynasty and a man often said to have been the richest in human history; and Albert, archbishop of Mainz, a member of the politically influential Hohenzollern dynasty and (not coincidentally) the man to whom Luther mailed the first copy of his Theses.

I like to judge people and it was clear to me that Colin’s life has been about as exciting as a cluster headache. You can tell this just from his humour tumour which runs through every conversation you have with him. I got the impression that Colin had arrived at his early fifties resenting the fact that he’s spent his entire career worshiping at the altar of Dynasty PLC. But he is now so indoctrinated by the world of corporate banking that he’s forgotten how to express the real him. This is what a life working for large corporations does to people. The workplace is a place not to be you; it’s a place to be the corporate you. The you that doesn’t really exist. We all see this corporate you and pretend that it’s a normal part of life. But we know that something isn’t quite right. We know that the real you is slowly fading away like old wallpaper. The corporate you is a myth; just like Icarus. And yet we are powerless against it. All of us are powerless against the wrath of the corporate world.

The Ming Dynasty controlled almost all of China and was the most advanced and powerful empire in the world. Like European empires, it was family-controlled with an emperor who had the “mandate of heaven.” The emperor oversaw a bureaucracy that was run and protected by ministers and military leaders who worked in symbiotic—though sometimes contentious—relationships with landowning noble families who oversaw peasant workers. In 1500 the Ming Dynasty was approaching its peak and was leaps and bounds ahead of Europe in wealth, technology, and power. It had enormous cultural and political influence all over East Asia and Japan.

The principle of the national state, that is to say, the political demand that the territory of every state should coincide with the territory inhabited by one nation, is by no means so self-evident as it seems to appear to many people to-day. Even if anyone knew what he meant when he spoke of nationality, it would be not at all clear why nationality should be accepted as a fundamental political category, more important for instance than religion, or birth within a certain geographical region, or loyalty to a dynasty, or a political creed like democracy (which forms, one might say, the uniting factor of multi-lingual Switzerland).

The wu in wuxia means both “to cut” and “to stop.” It also refers to the weapon—usually a sword—carried by the assassin, the hero of the story. The genre became very popular during the Song Dynasty [960–1279]. These stories often depicted a soldier in revolt, usually against a corrupt political leader. In order to stop corruption and the killing of innocent people, the hero must become an assassin. So wuxia stories are concerned with the premise of ending violence with violence. Although their actions are motivated by political reasons, the hero’s journey is epic and transformative—physically, emotionally, and spiritually. In the Tang Dynasty, a prominent poet named Li Bai wrote some verses about an assassin. This is the earliest example I know of wuxia literature. Gradually, the genre gave shape to ideas and stories that had been percolating in historical and mythological spheres. Although these stories were often inspired by real events of the past, to me they feel very contemporary and relevant. It’s one of the oldest genres in Chinese literature, and there are countless wuxia novels today. I began to immerse myself in these novels when I was in elementary school, and they quickly became my favorite things to read. I started with newer books and worked my way back to the earliest writing from the Tang Dynasty.

Mark appears to acknowledge the reality that “no one had the strength to subdue” the demon of Roman military occupation (5: 4)—including the Jewish rebels. Yet he makes his revolutionary stance clear by symbolically reenacting the exodus story through a “herd” of pigs. With the divine command, the imperial forces are drowned in the sea. It is no accident that in the aftermath of this action the crowd, like Pilate, responds with “wonder” (thaumazein; 5: 20). To invoke the great exodus liberation story was, as it has been subsequently throughout Western history, to fan the flames of revolutionary hope (Walzer, 1986). Yet Mark realized that the problem was much deeper than throwing off the yoke of yet another colonizer. After all, biblical history itself attested to the fact that Israel had always been squeezed, courted, or threatened by the great empires that surrounded it. And the Maccabean revolt against the Seleucids had only resulted in recycling oppressive power into the hands of a native dynasty, one that in turn became an early victim of a newly ascendent imperial power, Rome. Thus the meaning of Jesus’ struggle against the strong man is not reducible solely to his desire for the liberation of Palestine from colonial rule, though it certainly includes that. It is a struggle against the root “spirit” and politics of domination—which, Mark acknowledges matter of factly, is most clearly represented by the “great men” of the Hellenistic imperial sphere (10: 42).

Lamentations about the tribulations of public life, followed by celebrations of the bucolic splendor of retirement to rural solitude, had become a familiar, even formulaic, posture within the leadership class of the revolutionary generation, especially within the Virginia dynasty. Everyone knew the classical models of latter-day seclusion represented by Cincinnatus and described by Cicero and Virgil. Declarations of principled withdrawal from the hurly-burly of politics to the natural rhythms of one’s fields or farms had become rhetorical rituals. If Washington’s retirement hymn featured the “vine and fig tree,” Jefferson’s idolized “my family, my farm, and my books.” The motif had become so commonplace that John Adams, an aspiring Cicero himself, claimed that the Virginians had worn out the entire Ciceronian syndrome: “It seems the Mode of becoming great is to retire,” he wrote Abigail in 1796. “It is marvellous how political Plants grow in the shade.” Washington

Instead, nationalist forces under Chiang Kai-shek and Communist armies under Mao Zedong battled for supremacy until 1949, when the Communists emerged victorious and the Nationalists withdrew to Taiwan. That same year Radio Beijing announced: ‘The People’s Liberation Army must liberate all Chinese territories, including Tibet, Xinjiang, Hainan and Taiwan.’ Mao centralised power to an extent never seen in previous dynasties. He blocked Russian influence in Inner Mongolia and extended Beijing’s influence into Mongolia. In 1951 China completed its annexation of Tibet (another vast non-Han territory), and by then Chinese school textbook maps were beginning to depict China as stretching even into the Central Asian republics. The country had been put back together; Mao would spend the rest of his life ensuring it stayed that way and consolidating Communist Party control in every facet of life, but turning away from much of the outside world. The country remained desperately poor, especially away from the coastal areas, but unified.

The heartland is the political, cultural, demographic and – crucially – the agricultural centre of gravity. About a billion people live in this part of China, despite it being just half the size of the United States, which has a population of 327 million. Because the terrain of the heartland lent itself to settlement and an agrarian lifestyle, the early dynasties felt threatened by the non-Han regions which surrounded them, especially Mongolia with its nomadic bands of violent warriors. China chose the same strategy as Russia: attack as defence, leading to power. As we shall see, there were natural barriers which – if the Han could reach them and establish control – would protect them. It was a struggle over millennia, only fully realised with the annexation of Tibet in 1951. By the time of the famous Chinese philosopher Confucius (551–479 BCE) there was a strong feeling of Chinese identity and of a divide between civilised China and the ‘barbarous’ regions which surrounded it. This was a sense of identity shared by 60 million or so people.

Many scholars argue that the voyages of Admiral Zheng He of the Chinese Ming dynasty heralded and eclipsed the European voyages of discovery. Between 1405 and 1433, Zheng led seven huge armadas from China to the far reaches of the Indian Ocean. The largest of these comprised almost 300 ships and carried close to 30,000 people.7 They visited Indonesia, Sri Lanka, India, the Persian Gulf, the Red Sea and East Africa. Chinese ships anchored in Jedda, the main harbour of the Hejaz, and in Malindi, on the Kenyan coast. Columbus’ fleet of 1492 – which consisted of three small ships manned by 120 sailors – was like a trio of mosquitoes compared to Zheng He’s drove of dragons.8 Yet there was a crucial difference. Zheng He explored the oceans, and assisted pro-Chinese rulers, but he did not try to conquer or colonise the countries he visited. Moreover, the expeditions of Zheng He were not deeply rooted in Chinese politics and culture. When the ruling faction in Beijing changed during the 1430s, the new overlords abruptly terminated the operation. The great fleet was dismantled, crucial technical and geographical knowledge was lost, and no explorer of such stature and means ever set out again from a Chinese port. Chinese rulers in the coming centuries, like most Chinese rulers in previous centuries, restricted their interests and ambitions to the Middle Kingdom’s immediate environs. The Zheng He expeditions prove that Europe did not enjoy an outstanding technological edge. What made Europeans exceptional was their unparalleled and insatiable ambition to explore and conquer. Although they might have had the ability, the Romans never attempted to conquer India or Scandinavia, the Persians never attempted to conquer Madagascar or Spain, and the Chinese never attempted to conquer Indonesia or Africa. Most Chinese rulers left even nearby Japan to its own devices. There was nothing peculiar about that. The oddity is that early modern Europeans caught a fever that drove them to sail to distant and completely unknown lands full of alien cultures, take one step on to their beaches, and immediately declare, ‘I claim all these territories for my king!

Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess. A

The inescapable and troublesome conclusion was that if there was a political entity in tenth-century Judea, it was a small tribal kingdom, and that Jerusalem was a fortified stronghold. It is possible that the tiny kingdom was ruled by a dynasty known as the House of David. An inscription discovered in Tell Dan in 1993 supports this assumption, but this kingdom of Judah was greatly inferior to the kingdom of Israel to its north, and apparently far less developed. The documents from el-Amarna, dating from the fourteenth century BCE, indicate that already there were two small city-states in the highlands of Canaan—Shechem and Jerusalem—and the Merneptah stela shows that an entity named Israel existed in northern Canaan at the end of the thirteenth century BCE. The plentiful archaeological finds unearthed in the West Bank during the 1980s reveal the material and social difference between the two mountain regions. Agriculture thrived in the fertile north, supporting dozens of settlements, whereas in the south there were only some twenty small villages in the tenth and ninth centuries BCE. The kingdom of Israel was already a stable and strong state in the ninth century, while the kingdom of Judah consolidated and grew strong only by the late eighth. There were always in Canaan two distinct, rival political entities, though they were culturally and linguistically related—variants of ancient Hebrew were spoken by the inhabitants of both.

As the future draws ever closer – with speedy travel, immediate communication and almost-instant trade – the historical past can seem more remote, like another world, rapidly receding. And whilst we may be increasingly aware of cultures other than our own, the genuine understanding that allows us to connect through what we share, and also to respect our differences, does not always come naturally. But at a time when misunderstanding can easily escalate, it is vitally important that we seize opportunities to learn – both from our global neighbours and from our collective past. If we consider an age of unexpectedly changing political landscapes, with regions of cosmopolitanism alongside those of parochialism, when developments bring a better quality of life to many, yet the world remains vulnerable to serious threats such as disease, poverty, changing climate, violence and oppression, we might well recognise this as our own age. It is equally true of the 10th century, on which this book focuses. The centuries surrounding the second millennium saw enormous dynamism on the global stage. Influential rules such as those of the great Maya civilisation of mesoamerica and the prosperous Tang dynasty in China were on the decline, while Vikings rampaged across north-western Europe, and the Byzantine Empire entered its second-wave of expansion. Muslim civilisation was thriving, with the establishment of no fewer than three Islamic caliphates.

While David runs the financial end of the Rockefeller dynasty, Nelson runs the political. Nelson would like to be President of the United States. But, unfortunately for him, he is unacceptable to the vast majority of the grass roots of his own party. The next best thing to being President is controlling a President. Nelson Rockefeller and Richard Nixon are supposed to be bitter political competitors. In a sense they are, but that still does not preclude Rockefeller from asserting dominion over Mr. Nixon. When Mr. Nixon and Mr. Rockefeller competed for the Republican nomination in 1968, Rockefeller naturally would have preferred to win the prize, but regardless of who won, he would control the highest office in the land. You will recall that right in the middle of drawing up the Republican platform in 1960, Mr. Nixon suddenly left Chicago and flew to New York to meet with Nelson Rockefeller in what Barry Goldwater described as the "Munich of the Republican Party." There was no political reason why Mr. Nixon needed to crawl to Mr. Rockefeller. He had the convention all sewed up. The Chicago Tribune cracked that it was like Grant surrendering to Lee. In The Making of the President, 1960, Theodore White noted that Nixon accepted all the Rockefeller terms for this meeting, including provisions "that Nixon telephone Rockefeller personally with his request for a meeting; that they meet at the Rockefeller apartment…that their meeting be secret and later be announced in a press release from the Governor, not Nixon; that the meeting be clearly announced as taking place at the Vice President's request; that the statement of policy issuing from it be long, detailed, inclusive, not a summary communiqué." The meeting produced the infamous "Compact of Fifth Avenue" in which the Republican Platform was scrapped and replaced by Rockefeller's socialist plans. The Wall Street Journal of July 25, 1960, commented: "…a little band of conservatives within the party…are shoved to the sidelines… [T]he fourteen points are very liberal indeed; they comprise a platform akin in many ways to the Democratic platform and they are a far cry from the things that conservative men think the Republican Party ought to stand for…" As Theodore White put it: "Never had the quadrennial liberal swoop of the regulars been more nakedly dramatized than by the open compact of Fifth Avenue. Whatever honor they might have been able to carry from their services on the platform committee had been wiped out. A single night's meeting of the two men in a millionaire's triplex apartment in Babylon-by-the-Hudson, eight hundred and thirty miles away, was about to overrule them; they were exposed as clowns for all the world to see." The whole story behind what happened in Rockefeller's apartment will doubtless never be known. We can only make an educated guess in light of subsequent events. But it is obvious that since that time Mr. Nixon has been in the Rockefeller orbit.

The [Tiananmen] Gate was built during the Ming Dynasty and used by Emperors for making public appearances and proclamations. The Gate, like Tiananmen Square, has always been a major point of focus in the political history of China. If you climb up to the balcony, you can stand on the spot from which, on October 1, 1949, Chairman Mao proclamied the founding of the People's Republic of China. The spot is clearly marked, and there is an exhibition of photographs of the event clustered around it. The view across the immensity of Tiananmen Square here is extraordinary. It is like looking across a plain from the side of a mountain. In political terms the view is more astounding yet, encompassing as it does a nation that comprises almost one-quarter of the population of this planet. All of the history of China is symbolically focused here, at this very point, and it is hard, as you stand there, not to be transfixed by the power of it. It is hard, also, not to be profoundly moved by the vision of the peasant from Shaoshan who seized that power in the name of the people and whom the people still revere, in spite of the atrocities of the Cultural Revolution, as the father of their nation. And while we were standing on this spot, the spot where Mao stood when he proclaimed the founding of the Peoples Republic of China, the music we were having played at us by the public address system was first "Viva España", and then the "Theme from Hawaii Five-O." It was hard to avoid the feeling that somebody, somewhere, was missing the point. I couldn't even be sure it wasn't me.

Sacrosanctis was in fact the public face of a corporate conspiracy between the leading men of three powerful European families: the Medici (in the form of Pope Leo); Jakob Fugger, head of the Augsburg banking and mining dynasty and a man often said to have been the richest in human history; and Albert, archbishop of Mainz, a member of the politically influential Hohenzollern dynasty and (not coincidentally) the man to whom Luther mailed the first copy of his Theses. The nature of the agreement between these three was broadly thus: Albert, who was already archbishop of Magdeburg, had been permitted by the pope to become archbishop of Mainz at the same time – which made him the most senior churchman in Germany, and meant he controlled two of the seven electoral votes which determined the identity of the German emperor. (His brother already controlled a third.) Vast fees were due to Rome as a tax on taking office as an archbishop – but Albert could afford these, thanks to a loan from Fugger, who advanced the money on the basis that he would have the Hohenzollern and their electoral votes in his pocket. Albert, for his part, promised Leo he would do all he could to make sure that German Christians bought as many indulgences as possible, partly because his share of the proceeds could repay his debt to Fugger and partly so that funds would flow rapidly to Leo in Rome for the completion of St Peter’s. For the parties involved this was a neat arrangement by which they all got what they wanted – so long as the faithful did their part and kept pumping money into pardons.

Bannon thrived on the chaos he created and did everything he could to make it spread. When he finally made his way through the crowd to the back of the town house, he put on a headset to join the broadcast of the Breitbart radio show already in progress. It was his way of bringing tens of thousands of listeners into the inner sanctum of the “Breitbart Embassy,” as the town house was ironically known, and thereby conscripting them into a larger project. Bannon was inordinately proud of the movement he saw growing around him, boasting constantly of its egalitarian nature. What to an outsider could look like a cast of extras from the Island of Misfit Toys was, in Bannon’s eyes, a proudly populist and “unclubbable” plebiscite rising up in defiant protest against the “globalists” and “gatekeepers” who had taken control of both parties. Just how Phil Robertson of Duck Dynasty figured into a plan to overthrow the global power structure wasn’t clear, even to many of Bannon’s friends. But, then, Bannon derived a visceral thrill anytime he could deliver a fuck-you to the establishment. The thousands of frustrated listeners calling in to his radio show, and the millions more who flocked to Breitbart News, had left him no doubt that an army of the angry and dispossessed was eager to join him in lobbing a bomb at the country’s leaders. As guests left the party, a doorman handed out a gift that Bannon had chosen for the occasion: a silver hip flask with “Breitbart” imprinted above an image of a honey badger, the Breitbart mascot. — Bannon’s cult-leader magnetism was a powerful draw for oddballs and freaks, and the attraction ran both ways. As he moved further from the cosmopolitan orbits of Goldman Sachs and Hollywood, there was no longer any need for him to suppress his right-wing impulses. Giving full vent to his views on subjects like immigration and Islam isolated him among a radical fringe that most of political Washington regarded as teeming with racist conspiracy theorists. But far from being bothered, Bannon welcomed their disdain, taking it as proof of his authentic conviction. It fed his grandiose sense of purpose to imagine that he was amassing an army of ragged, pitchfork-wielding outsiders to storm the barricades and, in Andrew Breitbart’s favorite formulation, “take back the country.” If Bannon was bothered by the incendiary views held by some of those lining up with him, he didn’t show it. His habit always was to welcome all comers. To all outward appearances, Bannon, wild-eyed and scruffy, a Falstaff in flip-flops, was someone whom the political world could safely ignore. But his appearance, and the company he kept, masked an analytic capability that was undiminished and as applicable to politics as it had been to the finances of corrupt Hollywood movie studios. Somehow, Bannon, who would happily fall into league with the most agitated conservative zealot, was able to see clearly that conservatives had failed to stop Bill Clinton in the 1990s because they had indulged this very zealotry to a point where their credibility with the media and mainstream voters was shot. Trapped in their own bubble, speaking only to one another, they had believed that they were winning, when in reality they had already lost.

That the Roman Near East could be looked at, in more than a purely geographical sense, as part of Asia, or 'the Orient', cannot be denied. The mere currency there of a group of related Semitic langauges is sufficient evidence of that. But it was also an area of already long-standing Greek city-foundation and settlement. To look at the culture of any one of the sub-regions of the Near East is to see how profoundly the Greek language and Greek culture were rooted in the civilisation of this region. Any notion of a crude contrast between 'Greek' on the one hand and 'Oriental' or 'Semitic' on the other must seem wholly inadequate. Too much time had passed since Alexander's arrival in 332 BC. Yet the military history of the region itself serves to suggest that this contrast is not completely meaningless. The Roman forces here fought many successive campaigns, large and small, in contexts other than rivalry with Parthia or Persia: repeatedly in Judaea but also in Commagene, in Nabataea in 106, against Palmyra and finally, under Diocletian, against the 'Saracens'. But none of these operations was directed against a community or political formation which we would be tempted to characterise as unambiguously Greek. Nonetheless, any attempt to understand the culture or cultures of the region in terms of a simple contrast between 'Greek' and 'Oriental' would be inevitably misleading. There is little or nothing to suggest that the supposed 'Orientals' shared any sense of common identity. On the contrary, everything shows that Jewish identity, whose maintenance is beyond question, conflicted rather than cohered with the identities of other groups using Semitic languages. Nor did those others show anything like the same capacity for survival. Whether anything distinctive remained of Commagene after the end of the dynasty, of Nabataea after it was made into the province of Arabia, or of Palmyra after Aurelian's reconquest is precisely one of the crucial questions we need to answer.

As it turned out, Mary Jo White and other attorneys for the Sacklers and Purdue had been quietly negotiating with the Trump administration for months. Inside the DOJ, the line prosecutors who had assembled both the civil and the criminal cases started to experience tremendous pressure from the political leadership to wrap up their investigations of Purdue and the Sacklers prior to the 2020 presidential election in November. A decision had been made at high levels of the Trump administration that this matter would be resolved quickly and with a soft touch. Some of the career attorneys at Justice were deeply unhappy with this move, so much so that they wrote confidential memos registering their objections, to preserve a record of what they believed to be a miscarriage of justice. One morning two weeks before the election, Jeffrey Rosen, the deputy attorney general for the Trump administration, convened a press conference in which he announced a “global resolution” of the federal investigations into Purdue and the Sacklers. The company was pleading guilty to conspiracy to defraud the United States and to violate the Food, Drug, and Cosmetic Act, as well as to two counts of conspiracy to violate the federal Anti-kickback Statute, Rosen announced. No executives would face individual charges. In fact, no individual executives were mentioned at all: it was as if the corporation had acted autonomously, like a driverless car. (In depositions related to Purdue’s bankruptcy which were held after the DOJ settlement, two former CEOs, John Stewart and Mark Timney, both declined to answer questions, invoking their Fifth Amendment right not to incriminate themselves.) Rosen touted the total value of the federal penalties against Purdue as “more than $8 billion.” And, in keeping with what had by now become a standard pattern, the press obligingly repeated that number in the headlines. Of course, anyone who was paying attention knew that the total value of Purdue’s cash and assets was only around $1 billion, and nobody was suggesting that the Sacklers would be on the hook to pay Purdue’s fines. So the $8 billion figure was misleading, much as the $10–$12 billion estimate of the value of the Sacklers’ settlement proposal had been misleading—an artificial number without any real practical meaning, designed chiefly to be reproduced in headlines. As for the Sacklers, Rosen announced that they had agreed to pay $225 million to resolve a separate civil charge that they had violated the False Claims Act. According to the investigation, Richard, David, Jonathan, Kathe, and Mortimer had “knowingly caused the submission of false and fraudulent claims to federal health care benefit programs” for opioids that “were prescribed for uses that were unsafe, ineffective, and medically unnecessary.” But there would be no criminal charges. In fact, according to a deposition of David Sackler, the Department of Justice concluded its investigation without so much as interviewing any member of the family. The authorities were so deferential toward the Sacklers that nobody had even bothered to question them.

Zhao Gao was contemplating treason but was afraid the other officials would not heed his commands, so he decided to test them first. He brought a deer an presented it to the Second Emperor but called it a horse. The Second Emperor laughed and said, "Is the chancellor perhaps mistaken, calling a deer a horse?" Then the emperor questioned those around him. Some remained silent, while some, hoping to ingratiate with Zhao Gao, said it was a horse, and others said it was a deer. Zhao Gao secretly arranged for all those who said it was a deer to be brought before the law. Thereafter the officials were all terrified of Zhao Gao.

While there have been numerous political dynasties—Roosevelts, Kennedys, Bushes—there had never been such a blatant insertion of unqualified relatives into such high positions of power. We have never seen adult children operate as official advisers from the moment a president took office.

Gradually, Abdulaziz united a collection of local Nejdi dynasties into a regional state, one in which the traditional elites remained recognized and privileged participants in the new political order.

In business, only a third of family firms make the transition to a second generation; less than ten percent survive into the third generation. The important, North African, political thinker Ibn Khaldun (1332–1406) predicted a similar cycle of rise and decline for all Arab dynasties. In his influential book the Muqaddimah or Introduction, with which King Salman is almost certainly familiar, Ibn Khaldun described how Arab dynasties usually last for three generations or 120 years—whichever came first.

Totalitarian governments are not always unstable. Joseph Stalin died in his bed; North Korea’s Kim dynasty has been in place for three generations; it took a foreign army to remove Saddam Hussein from power. What is often destabilizing, as both Mikhail Gorbachev and the Shah of Iran discovered, is attempting to maintain authoritarian political structures while pursuing social liberalization and economic reform. That is the risk that Saudi Arabia now faces—for, in the long run, opening cinemas will not compensate for closing newspapers.

Deprived of their direct ties with Central Asia -- and with it their access to Turkish slaves, mercenaries and war horses -- the later Ghaznavids lost their wider, imperial vision an acquired the character of a regional, North Indian state. They were certainly not seen as menacing aliens who might have posed a civilzational threat to Indian culture. Contemporary Sanskrit inscriptions refer to the Ghaznavids not as Muslims but as 'turushkas' (Turks), an ethnic term, or as 'hammiras', a Sanskritized rendering of 'amir' (Arabic for commander), an official title. For their part, in the eleventh and twelfth centuries Ghaznavid rulers in India issued coins from Lahore bearing the same legends that had appeared on those of their Indian predecessors, the Hindu Shahi dynasty (c.850-1002). These included Śiva's bull Nandi and the Sanskrit phrase 'śri samanta deva' (Honourable Chief Commander) inscribed in Devanagari script. Such measures point to the later Ghaznavids' investment in establishing cultural and monetary continuity with North Indian kingsdoms. Moreover, despite the dynasty's rhetoric about defending Sunni Islam, religion posed no bar to military recruitment, as Indians had always been prominent in Ghaznavid armies. In 1033 Mahmud of Ghazni gave the command of his army stationed in Lahore to a Hindu general, and in Ghazni itself Indian military contingents had their own commanders, inhabited their own quarter of the city, and were generally considered more reliable soldiers than the Turks. Crucially, the Ghaznavids brought to the Punjab the entire gamut of Persianate institutions and practices that would define the political economy of much of India for centuries to come. Inherited from the creative ferment of tenth-century Khurasan and Central Asia under the Samanid rulers of Bukhara, these included: the elaboration of a ranked and salaried bureaucracy tied to the state's land revenue and military systems; the institution of elite, or military, slavery; an elaboration of the office of 'sultan'; the courtly patronage of Persian arts, crafts and literature; and a tradition of spiritually powerful holy men, or Sufis, whose relations with royal power were ambivalent, to say the least.

Gujarat's temple of Somnath [...] had been fortified in 1216 to protect it from attacks by Hindu rulers in neighbouring Malwa. Recorded instances of Indian kings attacking the temples of their political rivals date from at least the eighth century, when Bengali troops destroyed what they thought was the image of Vishnu Vaikuntha, Kahsmir's state deity under King Lalitaditya (r. 724-60). In the early ninth century Govinda III, a king of the Deccan's Rashtrakuta dynasty (753-982), invaded and occupied Kanchipuram in the Tamil country. Intimidated by this action, the king of nearby Sri Lanka sent Govinda several (probably Buddhist) images that the Rashtrakuta king then installed in Śiva temple in his capital. At about the same time the Pandya King Śrimara Śrivallabha (r. 815-62) also invaded Sri Lanka and took back to his capital at Madurai, in India's extreme south, a golden Buddha image -- a symbol of the integrity of the Sinhalese state -- that had been installed in the island kingdom's Jewel Palace. In the early tenth century, King Herambapala of north India's Pratihara dynasty (c.750-1036) seized a solid-gold image of Vishnu Vaikuntha when he defeated the king of Kangra, in the Himalayan foothills. By mid-century the same image had been seized from the Pratiharas by the Chandela King Yasovarman (r. 925-45), who installed it in the Lakshmana Temple of Khajuraho, the Chandelas' capital in north-central India. In the mid eleventh century the Chola King Rajadhiraja (r. 1044-52), Rajendra's son, defeated the Chalukyas and raided their capital, Kalyana, in the central Deccan plateau, taking a large black stone door guardian to his capital in Tanjavur, where it was displayed as a trophy of war. In the late eleventh century, the Kashmiri King Harsha (r. 1089-1111) raised the plundering of enemy temples to an institutionalized activity. In the late twelfth and early thirteenth centuries, kings of the Paramara dynasty (800-1327) attacked and plundered Jain temples in Gujarat. Although the dominant pattern here was one of looting and carrying off images of state deities, we also hear of Hindu kings destroying their enemies' temples. In the early tenth century, the Rashtrakuta monarch Indra III (r. 914-29) not only demolished the temple of Kalapriya (at Kalpi near the Jammu river), patronized by the Rashtrakutas' deadly enemies the Pratiharas, but took special delight in recording the fact.

Westerners have sometimes seen China as an aberration—or to use a phrase that carries the culturalist baggage of an older era, as a case of “oriental despotism.” China is instead best seen as a completely alternative path of political development. It is the most enduring case of the bureaucratic alternative, and so we should consider the evolution of the Chinese state from the earliest dynasties,

Buddhism first came to Korea during the fourth century a.d. Virtually from its inception on the peninsula, the religion was a principal force behind social and technological change in Korea. Along with their religion, Buddhist missionaries introduced to Korea a wide cross-section of Sinitic culture and thought, including the Chinese writing system, calendrics, and architecture. Buddhist spiritual technologies were also considered to offer powers far superior to those of the indigenous religion of Shamanism. For all these reasons, Buddhism became an integral part of the religio-political nexus of Korea during the Unified Silla (668-935) and Koryŏ (937-1392) dynasties. Buddhism therefore provided the foundation for Korean national ideology for over a millennium.

Its influence didn’t simply stem from money but from intangibles—cachet, political connections, and banking alliances.

after World War I, financial diplomacy shifted into a gray area between business and politics, with bankers often functioning as their governments’ ambassadors.

not only for the money but for the political and corporate contacts it produced.

Dynasty has nasty!

Dynasty politics = Family tree with too many branches!

he was haunted by his father’s breakdowns, illnesses, and death, which he associated with politics and overwork

The line between politics and finance blurred, then disappeared.

Natural human sociability is built around two principles, kin selection and reciprocal altruism. The principle of kin selection or inclusive fitness states that human beings will act altruistically toward genetic relatives (or individuals believed to be genetic relatives) in rough proportion to their shared genes. The principle of reciprocal altruism says that human beings will tend to develop relationships of mutual benefit or mutual harm as they interact with other individuals over time. Reciprocal altruism, unlike kin selection, does not depend on genetic relatedness; it does, however, depend on repeated, direct personal interaction and the trust relationships generated out of such interactions. These forms of social cooperation are the default ways human beings interact in the absence of incentives to adhere to other, more impersonal institutions. When impersonal institutions decay, these are the forms of cooperation that always reemerge because they are natural to human beings. What I have labeled patrimonialism is political recruitment based on either of these two principles. Thus, when bureaucratic offices were filled with the kinsmen of rulers at the end of the Han Dynasty in China, when the Janissaries wanted their sons to enter the corps, or when offices were sold as heritable property in ancien regime France, a natural patrimonial principle was simply reasserting itself.

It was Zhang Zhidong who suggested this guiding ideology during the reforms of the late Qing. 'Chinese learning at the base' meant preserving the political system of the late Qing, and 'Western learning for application' meant introducing and utilizing Western experience to strengthen the political system, consolidate rule, and prolong the life of the declining Qing dynasty. In Den Xiaoping's era, 'Chinese learning as the base' preserved the road, theory, and political system left behind by Mao, and 'Western learning for application' was aimed at developing the economy and thereby bolstering and prolonging the political system that Mao left behind. However, since the political system of the Mao era was mainly imported from the Soviet Union, it would be more accurate to say 'Soviet learning as the base.' Economic reforms drew China into a new era, but the reforms were led by the bureaucratic clique that was the ultimate victor in the Cultural Revolution. They controlled all the country's resources and the direction of reform, and in objective terms decided who would pay the cost of reforms and how the benefits of reform would be distributed.

It's tempting to imagine that economic injustice destabilizes societies to the point where they collapse and have to reform themselves, but the opposite appears to be true. Countries with large income disparities, such as the United States, are among the most powerful and wealthy countries in the world, perhaps because they can protect themselves with robust economies and huge militaries. They're just not very free. Even societies with income disparities that are truly off the chart—medieval Europe had a Gini coefficient of .79—are relatively stable until a cataclysmic event like the plague triggers a radical redistribution of wealth. During the last decades, progressive reforms have reduced the Gini coefficient—and stabilized the economies—in many Latin American countries. From every standpoint—morally, politically, economically—such reforms are clearly the right things to do. But throughout the great sweep of human history, egalitarian societies with low Gini coefficients rarely dominate world events. From the Han Dynasty of Ancient China to the Roman Empire to the United States, there seems to be a sweet spot of economic injustice that is moderately unfair to most of its citizens but produces extremely powerful societies. Economist Walter Scheidel calculates that 3,500 years ago, such large-scale states controlled only 1 percent of the Earth's habitable landmass but represented at least half the human population. By virtually any metric, that's a successful society. 'For thousands of years, most of humanity lived in the shadow of these behemoths,' Scheidel writes. 'This is the environment that created the 'original one percent,' made up of competing but often closely intertwined elite groups.' The question, then, is how do ordinary people protect their freedom in the face of such highly centralized state control?

A senior member of the Washington diplomatic corps, Bandar has played racquetball with Secretary of State Colin Powell in the late seventies. He had run covert operations for the late CIA director Bill Casey that were so hush-hush they were kept secret even from President Ronald Reagan. He was the man who stashed away thirty locked attache cases that held some of the deepest secrets in the intelligence world. And for two decades, Bandar built an intimate personal relationship with the Bush family that went far beyond a mere political friendship.

Finally, one would have to put all this information together to shape a continuum, a narrative in which the House of Bush and the House of Saud dominated the world stage together in one era after another. Having done so, one would come to a singular inescapable conclusion: namely, that, horrifying as it sounds, the secret relationship between these two great families helped to trigger the Age of Terror and give rise to the tragedy of 9/11.

Oil, they had discovered, could be used as a weapon. Suddenly, Saudi Arabia took on the position Texas itself had once had and became the swing oil producer for the great industrial nations of the world. The biggest transfer of wealth in human history was under way. Hundreds of billions of dollars in oil revenues poured into the Saudi Kingdom. The Saudis were drowning in petrodollars.

The Bohemian Grove has held secret meetings for the global elite since 1873 in a redwood forest of northern California. In addition to Republican presidents Eisenhower, Nixon, Reagan, and George H. W. Bush, members have included James Baker, Richard Cheney, Donald Rumsfeld, David Rockefeller, William Casey, and Henry Kissinger. Each year, the members don red, black, and silver robes and conduct a ritual in which they worship a giant stone owl.

Widely hailed as the most popular director of Central Intelligence since Allen Dulles, Bush had enormous support within the Agency. As the campaign got under way, Reagan-Bush posters appeared all over CIA headquarters in Langley, Virginia, many cut in the middle with only the right side, the Bush side, on display.

Secret agreements between the Saudis and various U.S. presidents dated back to the early postwar era and continued into the twenty-first century. Thanks to a pact between President Harry Truman and King Ibn Saud in 1947, the United States vowed to come to Saudi Arabia's defense if it was attacked. Likewise, in 1963, President Kennedy sent a squadron of fighter jets to protect Saudi Arabia when Egypt's Gamel Abdel Nasser attempted to kill members of the Saudi royal family.

But if arming Iran to support Israel was insane, the flip side of the policy, in the long run at least, was truly demented: Weinberger and Shultz favored defending Saudi Arabia and the enormous U.S. oil interests there by secretly bolstering the brutal Iraqi dictator Saddam Hussein. As a result of their efforts, billions of dollars in aid and weapons were funneled to Saddam's regime.

In the New York Times, Seymour Hersh later reported that "Israel and American Intelligence officials acknowledged that weapons, ammunition, and spare parts worth several billion dollars flowed into Iran each year during the early 1980's

He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity.

business steered the apartheid regime into the era of reform, while reassuring South Africa’s political masters that it was their own hands on the steering wheel.

A politician, as we know, who serves the people, really serves them out of conviction and idealism, is eventually despised by them as a naïve imbecile. But a scoundrel of color, who can invent a few deadly aphorisms of his own, and can laugh and twinkle and joke, gets their adoration, and even if he is later exposed for what he is—a thief, a timeserver, a liar—the public becomes hysterical at the 'attacks' on him. In fact, the public will attack the outraged attackers of their darling.

the Morgan bank carried serious political liabilities even in a decade dominated by conservative Republican administrations.

often mingled his political and financial beliefs.

Kaʻahumanu and Keopuolani were politically powerful and saw the kapu system as oppressive to women, and they detested it. They pushed harder to abolish the system after King Kamehameha I’s death, and Kamehameha II, who was the son of King Kamehameha I, decided to support his mother and end numerous kapu practices. These included the end of various task segregations by sex and also implicitly allowed more of the missionary-led destruction of many temples and idols of the islands to occur. This extraordinary event was a landmark moment, for “the Hawaiʻi of old” was no more. Historians and scholars today also strongly believe that the move to abolish these old systems also allowed the Kamehameha dynasty to further protect their political supremacy by ensuring other chiefs no longer had access to the traditional ways of gaining or claiming rank, prestige, or sociocultural approval.

But then something nobody could have predicted happened. Embarrassed by this endless protest, Mayor Owen decided he had better find out who these addicts were, and how they could be shut up. They were from a different world: he had been a businessman for thirty years, and came from a privileged political dynasty in which his grandfather was the chief constable, and his father the lieutenant governor. He hadn’t ever known any addicts, so he decided to walk around the Downtown Eastside incognito, and sit with the addicts, and hear what they had to say. And this man who had argued that they should all be rounded up and locked away on army bases—this local Anslinger—was amazed. When he described his memory of it in 2012, he still seemed startled by what he had witnessed. “The stories you hear,” he said to me, “blow you away.” These people, he found, had had such hard lives. He remembered a fifteen-year-old girl on the streets, and shook his head. They’re not malicious, he came to see. They’re not bad. They’re just broken. So he arranged “an afternoon tea party” for “the most hard-core addicts” and sat and listened to them talk about their lives for hours. “The stories were just unbelievable,” Owen repeated, shaking his head again. Now

In the early 1970s the regime dropped a very clear official hint that a close relative would become Kim Il-sung’s successor. The 1970 edition of North Korea’s Dictionary of Political Terminologies had included this critical definition: Hereditary succession is a reactionary custom of exploitative societies whereby certain positions or riches may be legally inherited. Originally a product of slave societies, it was later adopted by feudal lords as a means to perpetuate dictatorial rule. The definition failed to appear in the 1972 edition of the dictionary.

However, the most popular cultural response to the Wars of the Roses is not a work of history or historical fiction but one of fantasy; George R R Martin's Game of Thrones books, and their TV adaptation, are hugely influenced by the Wars of the Roses. Martin has taken the core of the conflict - a political and personal struggle between two medieval dynasties - and depicted it on an epic scale. Though his version contains monsters and magic, it also contains many incidents based on those of the war, as well as characters based on its protagonists, most notably the noble houses of Stark and Lannister.

In North Korea a person has two lives, natural and political. But once you get sent to a prison camp your political life is over and you have only your natural life. You’re nothing, an animal, a savage. The guards have the right to kill you without penalty because you’re just an animal. If you disobey them or talk back, the guards hit you. It’s human nature then to fight back, but if you do they’ll shoot you. In one year’s time they would stage public executions fifteen or twenty times. People who tried to escape and didn’t get far were simply shot on the spot. But if you cost the guards a lot of time and trouble before they recaptured you, they would have a public execution.

I’m not asking you to do anything of the sort—I know you can’t marry someone as a cold, political act. But you’ll be far from me, and I know well how loneliness eats away at affections and passions. You must marry someone you love, someone who’ll be your companion and trusted adviser. You need such a voice by your side, especially in moments of doubt.” Kuni

The work’s persistent popularity in the modern era can be explained by its elevation of a neglected secondary son as a great hero. In the history of modern Korea, the people of the peninsula have experienced a series of humiliations from colonization, forced division, and domestic oppression. As a result, a central agenda in the political rhetoric of both North and South Korea has been the recovery of national dignity and respect, oftentimes through massive displays of newly acquired power in the realms of the military, economy, and culture. Starting from the attempt by imperial Japan to convince Koreans that they were inferior relatives who had to be civilized through colonial tutelage, the liberated but soon divided nations felt like the bastard children of foreign powers that set their destinies in motion without consulting them on their own desires for the future. As a result, the theme of being disrespected, unappreciated, and underrated by callous and unwise authority figures blind to the emotional needs and the substantial talents of the protagonist, so well portrayed in the first part of The Story of Hong Gildong, has a profound resonance in the Korean psyche. In other words, the Joseon dynasty story of a secondary son seeking to overcome the disadvantages of his background and the oppression of his society in order to prove his true worth as a man, a leader, and a ruler has become the story of modern Korea itself. MINSOO KANG

He could have disembarked in one of the world's greatest cities. People would have said, "Right time, right place, look what fate can do." He could have been born into a billionaire financial dynasty. People would have said, "Look what money can do." He could have been the child of an earthly emperor. People would have said, "Look what political power can do." He could have come by way of a celebrity family. People would have said, "Look what fame can do." Instead, he stepped into poverty, weakness, and obscurity, and all we're left to say is, "Look what God can do.

For the 1,300 years prior to the Japanese occupation, Korea had been a unified country governed by the Chosun dynasty, one of the longest-lived monarchies in world history. Before the Chosun dynasty, there were three kingdoms vying for power on the peninsula. Political schisms tended to run north to south, the east gravitating naturally toward Japan and the west to China. The bifurcation between north and south was an entirely foreign creation, cooked up in Washington and stamped on the Koreans without any input from them.

What is it in the Nehru-Gandhi family that compels them to anoint only immediate family members as alter egos or heirs apparent? Obviously, their secrets regarding their political and financial misdeeds are such that there is no substitute for immediate family when it comes to trust and protection. The keys to the treasury must always be held by them, the keys to secret cupboards containing their corruption files must never be lost—be it the Bofors case, foreign bank accounts, or smuggling of antiquities, to name a few. Hence, the need for an inner circle of family confidants, a second circle of trusted coteries, and an outer circle of sycophants and hangers-on, who are given blandishments and retainers to keep the inner circle protected and take the blame; or do a cover-up job whenever the need arises. When not in power, these coteries and sycophants must engineer and activate cover-up networks, to hush up or obfuscate any exposures. Dynasty converts all the resources and tools of democracy towards achieving these ends, and perpetuate its continuance, while fooling the nation through homilies on transparency and zero tolerance to corruption.

The collapse of the great supranational — or at least supraparochial — authorities and the dissolution of long-accepted Imperial bonds released upon Europe a fearsome flood of conflicting national ambitions, of inflamed minority particularisms, of historic (sometimes almost prehistoric) irredentisms, of irreconcilable social aspirations and of rival political fanaticisms.

This translation movement, during the course of which almost all non-literary and non-historical secular Greek works on science and philosophy were translated upon demand into Arabic, was introduced by the caliphs and the ruling elite of the newly established Arab Abbasid dynasty (750– 1258) as an ideological response to pressing political and social problems. Once thus introduced and sponsored from the top, the translation movement found further support from below in the incipient scientific tradition in Arabic, which was developing at the hands of scholars and scientists actively recruited to the capital by the same elite who were commissioning the translations.

In the first decades of the twentieth century, 88 per cent of the British population owned nothing. As defined by the statisticians, it meant they were worth less than £100. One per cent of the population owned two-thirds of the nation's wealth. Over the years that followed, in the battle to redress the flagrant social injustices inherent in these statistics, coal would become the driving force behind social, political and economic reform: the quest by those who owned nothing to have something.

That is again the inexorable consequence of dynastic politics, where defence and perpetuation of dynasty are the cardinal principles of governance, while pursuit of the public good is an alien doctrine. Courtiers have neither the will nor capacity to resolve burning issues that demand public attention. There is ennui and paralysis in government action.

A corrupt and dynastic political party is antithetical to the rule of law and to carefully crafted constitutional checks and balances to prevent abuse of power. A tendency towards autocracy and consequent institutional subversion is inevitable with a party thus configured. The result is a prime minister bereft of real power, subservient to the dynastic head and a mute spectator to the loot and plunder of the nation’s resources; a president who is a loyal camp follower and will faithfully rubber stamp the decisions ordained by the dynasty: witness how unhesitatingly President Fakhruddin Ali Ahmed signed the Proclamation of Emergency at Mrs. Gandhi’s bidding in 1975 and ponder whether Mrs. Pratibha Patil, (besieged as she was by her co-operative sugar factory in liquidation, her co-operative bank bankrupt, and her family embroiled in the murder case of a popular intra-party rival in Jalgaon at the time of her nomination by Mrs. Sonia Gandhi), would have done otherwise; or for that matter whether President Pranab Mukherjee, whose many acts of subversion of the Constitution during the Emergency have been documented by the Shah Commission, is so radically transformed that he would now protect it; a judiciary accused of judicial overreach when it censures the government or brings its ministers to book while its inconvenient judgments are subjected to review or Presidential Reference; a CAG whose findings against the government’s decisions are vilified as being patently erroneous, in excess of jurisdiction and even motivated, although that august body, the Constituent Assembly had opined that as the guardian of the nation’s finances, the CAG was as important a Constitutional functionary as the justices of the Supreme Court; a CVC appointed despite the taint of corruption and over the protest of the leader of the Opposition, whose appointment was finally quashed by the Supreme Court; and a CBI whose only role on empirical evidence is to falsely implicate political opponents and wrongly exonerate the regime’s members and cronies.

Genesis 1 does not use conflict as the main element in its vision of the cosmos and the place of humanity in it. Instead, the priestly holiness of time and space overshadows the component of conflict. This view made sense of a world in which monarchy no longer protected Israel. This outlook would serve Israel well in exile and beyond when responsibility for community order passed from the Davidic dynasty to the priesthood of Aaron. Indeed, Genesis 1 has often been dated to the exilic or post-exilic period. Genesis 1 reflects this change: to the royal model has been added a priestly model. The politics of creation have changed. There is still a king in this world, but it is the King of Kings, the One Will who rules heavens and earth alike, with no serious competition, and this King in Heaven is to be followed by humanity ruling on earth. There is no single royal agent on earth whose human foes mirror the cosmic foes of the divine king. Moreover, this king is the Holy One enthroned over the cosmos

Modern organizations have other characteristics as well. Samuel Huntington lists four criteria for measuring the degree of development of the institutions that make up the state: adaptability-rigidity, complexitysimplicity, autonomy-subordination, and coherence-disunity.16 That is, the more adaptable, complex, autonomous, and coherent an institution is, the more developed it will be. An adaptable organization can evaluate a changing external environment and modify its own internal procedures in response. Adaptable institutions are the ones that survive, since environments always change. The English system of Common Law, in which law is constantly being reinterpreted and extended by judges in response to new circumstances, is one prototype of an adaptable institution. Developed institutions are more complex because they are subject to a greater division of labor and specialization. In a chiefdom or early state, the ruler may be simultaneously military general, chief priest, tax collector, and supreme court justice. In a highly developed state, all of these functions are performed by separate organizations with specific missions and a high degree of technical capacity to undertake them. During the Han Dynasty, the Chinese bureaucracy ramified into countless specialized agencies and departments at national, prefectural, and local levels. While much less complex than a modern government, it nonetheless represented an enormous shift away from earlier governments that were run as simple extensions of the imperial household. The two final measures of institutionalization,

A veteran Republican operative from Virginia, Phillips considered himself a specialist in “grasstops” organizing—building a citizen movement atop a corporate-funded campaign. In the 1990s, he had formed a political consulting business, Century Strategies, with onetime Christian Coalition leader and influence peddler extraordinaire Ralph Reed. Their firm had close ties to Jack Abramoff, the lobbyist who spent nearly four years in prison for defrauding Native American gaming interests of millions. Phillips (who was not accused of any wrongdoing) played a cameo role in the headline-grabbing corruption scandal, helping to establish a group called the Faith and Family Alliance, which served, on at least one occasion, as a pass-through for cash from Abramoff’s gaming clients.

This precocious advance may have had a lot to do with the nature of the plain between the Yangtze and Yellow rivers. The territory is well suited both for agriculture, which leads to population growth, and for warfare, the two principal propellants of state formation. A relentless process of consolidation forced tribal systems to yield to states. In 2000 BC, a large number of political entities—traditionally put at 10,000—existed in the Yellow River valley. By the time of the Shang dynasty in 1500 BC, these had dwindled to some 3,000 tribal chiefdoms. The Eastern Zhou dynasty began in 771 BC with 1,800 chiefdoms and ended with 14 entities that were much closer to states. During the ensuing Warring States period, which lasted from around 475 BC to 221 BC, the 7 remaining states were reduced to 1. China

Neither dynasty, nor language, nor religion brought about a Swiss national identity that could bolster a Swiss political nation. Instead, modern Switzerland seems in an important sense the result of its inhabitants' own decisions - a Willensnation, a nation resting on its inhabitants' will - and of its own and its neighbours' willingness to accept its various forms through the centuries as a single and continuous political unit.

Remember that the Bennu bird came from Arabia, and this is where the black stone -which is the cornerstone of the Kaaba- exists on Earth. Most of the pyramidia which were discovered in ancient Egypt were made of black granite. The ancient Egyptian symbolism tried to reproduce Adam's heritage according to the same theme and yet on its own location and for its own bloodline aspiring thereby to assume the role of Noah's heir. The sole function of the black capstone/cornerstone was to pinpoint/receive the Messenger with the tidings which he carried; once that role was fulfilled, the stone was rendered operative only on the parallel domain of authority (i.e., Solar System and/or Political) and no more as a portal to the perpendicular (i.e., Upper Heavens). It is significant to note also that the root of the word 'Phoenix' in Arabic is the same root that delivers the word 'Ankh' and 'Enki'. The Babylonian Nabu (the son of Marduk) was in Sumerian times identified with Enki, and it is a straightforward observation to acknowledge the Semitic word 'Nabu' for what it means, i.e., Prophet. It gets even more interesting when one sees what happened to ancient Egypt once heresy broke out after waiting for so long and eventually giving up on seizing the Bennu bird exclusively for Egypt's cause: The Ankh is "finally" received by the heretic Pharaoh Akhenaten and his family through the veneration of Aten. Prior to Amenhotep IV, the sun disk served as a symbol in which major gods appeared, however, from that point on, it was the disk itself that became a god and obviously it was powerful enough to send its own prophets and tidings as one observes in the depictions of that dynasty. After all, it was an Eighteenth Dynasty ruler who succeeded in evicting the Semite Hyksos out of Egypt. [The final expulsion of the Hyksos from Egypt by Ahmose I, most probably took place by this pharaoh of the 18th dynasty, Thebes once again became the central capital of Egypt. There was no distinct break in the line of the royal family between the 17th and 18th dynasties.] This is most interestingly the time when [the New Kingdom marked a period of high-quality Shabtis (i.e., answerers). Especially during the 18th and 19th dynasties. Ahmose I, was probably the first pharaoh to take Shabtis with him into the tomb.] It is now obvious that when the Upper Heavens didn't answer Egypt, the Shabtis and Ankhs started to.

Military power permitted many of Europe’s dynasties to keep above the great magnates of their land, and to secure political uniformity and authority (albeit

The abolition occurred just as it became clear that much of the wealth that had been seemingly created in the Roaring Nineties was nothing more than a phantasm, that much of the wealth was “stolen” property, acquired through misleading accounting and tax scams, in an economy where corporate governance had failed, and failed badly. But for the lucky few who had cashed in, there was the basis to found a new set of dynasties. At least the railroad barons of the nineteenth century, who used political influence to attain their riches, left behind a legacy of railroads, of hard capital, which bound the country together and energized its growth. What was the legacy of so many of the dot-com millionaires and billionaires, the executives of Enron, Global Crossing, WorldCom, and Adelphi, other than the horror stories which would regale future generations?

As the political sky darkened, the court was lost in a last idyll of pleasure gardens, courtesans and mushairas, or poetic symposia, Sufi devotions and visits to pirs, as literary and religious ambition replaced the political variety.

But now he was finally gone. Abigail was free.   When David received word of Nabal’s demise, he praised Yahweh for the merciful rescue of Abigail. He immediately sent for her to ask her hand in marriage. Though she was a most desirable woman, and though they had been drawn to each other with intense attraction, it was still a political move for them both. For her, she would have the protection of a husband whom she was sure would be the next king. For him, he gained the wealth and resources of a rich, landowning widow, who was a high-ranking member of the clan that controlled the Hebron area, a target for his eventual proclamation of kingship. In this world of blood and iron, romantic attraction was a luxury in the politics of kingdoms and dynasties. David was overwhelmed with gratitude to Yahweh for giving him far beyond what he deserved with this amazing woman he was about unite with in holy matrimony.

The most controversial part of the controversial legislation now derided by Republicans as “Obamacare”—the mandate that individuals buy health insurance—was originally proposed by Republican economists, championed by the conservative Heritage Foundation, introduced in Congress by Republican politicians, and enacted in Massachusetts under Republican governor Mitt Romney.16 Planned Parenthood, now anathema to Republicans because of its pro-choice policies, enjoyed the support of two of the biggest dynasties of Republican politics, the Goldwater and Bush families, until the rise of the Religious Right in the 1980s made the pro-life position a litmus test for the GOP. And Republican platforms from 1940 to 1976 endorsed the Equal Rights Amendment for women.

The Islamic State or The State of Islam are the titles under which ISIS and the like are committing their evil deeds and legalizing their crimes. Oddly, there are no such titles through the history of political Islam; we have heard of an Omayyad Empire, an Abbasside Empire, an Ottoman Empire, the Ayyubid State, and other states which made use of religion to expand their territories and control peoples’ minds and lives. These states held the names of the ruling dynasties but never Islam.

A momentary smile appeared on Cogo's face before fading away. No matter how many times he saw it, he was still amazed by how Kuni's sincerity shaded into an instinct for political theater. He was, of course, moved by the loyalty of a man who would rather be in jail than betray him, but he also knew to play it for all it was worth to cement even more loyalty.

TITUS is a pre-rebellion political-paramilitary alliance that intends to use politics, instability, and violence to meet its goals. The number one goal is reestablishing the Trump dynasty as the primary operating system for America. Then it will use the power of the government to punish its enemies. The political wing of TITUS, the Trump-dominated Republican Party, has already initiated a dangerous plan to embrace the launch of protracted political warfare in America.

According to the former executive, Purdue eventually went over the agency’s head, appealing to the political leadership in the Reagan administration. “They were putting pressure on the White House,” the executive said. This strategy succeeded.

During the eleventh century, men at the court of Song Dynasty China came to imagine in a new way the political entity to which they belonged. They started to articulate with far greater precision its spatial extent – which they now saw as bounded by natural topographic features as well as by the historical Great Wall – while simultaneously de-emphasizing an older theory of sovereignty premised on the idea of universal empire.

Revolutions are matters of constant occurrence in California. They are got up by men who are at the foot of the ladder and in desperate circumstances, just as a new political party is started by such men in our own country. The only object, of course, is the loaves and fishes; and instead of caucusing, paragraphing, libelling, feasting, promising, and lying, as with us, they take muskets and bayonets, and seizing upon the presidio and custom-house, divide the spoils, and declare a new dynasty.

In some ways, the same can be said of the French Revolution as of the Protestant Reformation in the 16th century: both constitute a stream of thought that goes far beyond the boundaries of a century or of a country. Had everything in 1789 and in 1793 been confined to the overthrow of a dynasty, to the replacement of one form of government by another, we would have faced only one of those catastrophes of which history offers us many examples. But the French Revolution has a very different character: it is a doctrine or, if you like, a set of doctrines, religious, philosophical, political and social. It is this that gives the Revolution its true scope, and it is on these levels that one must consider it in order to judge it...

While any future politically astute empress could take full advantage of the powers Livia and other Julio-Claudian women had amassed and gradually introduced into the sphere of the politically acceptable, it was not until the time of the Severan women (the Severan dynasty ruled 193–235 CE) that Rome saw empresses actively and openly shaping politics. It was the juncture between Republic and Principate that opened the door for change, and Livia seized this opportunity first and most effectively.

There was a very brief period, between the time the Shah left on January 16, 1979, and Khomeini’s return to Iran on February 1, when one of the nationalist leaders, Dr. Shahpour Bakhtiar, had become the prime minister. Bakhtiar was perhaps the most democratic-minded and farsighted of the opposition leaders of that time, who, rather than rallying to his side, had fought against him and joined up with Khomeini. He had immediately disbanded Iran’s secret police and set the political prisoners free. In rejecting Bakhtiar and helping to replace the Pahlavi dynasty with a far more reactionary and despotic regime, both the Iranian people and the intellectual elites had shown at best a serious error in judgment. I remember at the time that Bijan’s was one lone voice in support of Bakhtiar, while all others, including mine, were only demanding destruction of the old, without much thought to the consequences.

By the year 1300, Osman had maneuvered his way through the fragmented political climate of the region

Nonetheless, Kiev was still an alluring prize. Whoever acquired it not only enjoyed the prestige of ruling "the mother of Rus' cities," but could also lay claim to being the senior member of the Riurikid dynasty. Because it was the home of the metropolitan and the site of the major churches and monasteries, the city remained the undisputed cultural and religious, if not political, center of all Rus'. Even with the decline in its population and territory, Kiev and its lands were still among the most developed and populous in all of Ukraine. Kiev's assets were also its liabilities, however. Princely competition for the city continued unabated. The Ukrainian historian Stefan Tomashivsky calculated that between 1146 and 1246, twenty-four princes ruled in Kiev on forty-seven separate occasions. Of these, one ruled seven separate times, five ruled three times each, and eight occupied the throne twice each. Significantly, thirty-five princely tenures lasted for less than a year each.? One prince took a rather drastic approach in dealing with the problem of Kiev. In 1169, unsure of his ability to retain control of the city once he had won it and unwilling to have it overshadow his growing domains in the northeast, Andrei Bogoliubsky, the prince of Vladimir-Suzdal and a forerunner of the princes of Moscow, attacked Kiev and savagely sacked it. It never completely recovered from this destructive raid.

The excessive greedy players of endless power play, corruption, megalomania, injustice, impunity, and kleptocracy continue to reign for how many succeeding decades? When will the country stop being corrupted by revisionism, kleptocratic political dynasties, dirty politics, Machiavellian manipulations, political patronage, destructive lies, and a lack of genuine collective memory of the past and the erosion of truth? This is a long life work-in-progress for honest public servants, marginalised sectors, and the concerned hard-working citizens with the right moral compass: How to effectively triumph against the oligarchs, kleptocrats, Machiavellian manipulators, megalomaniacs, and the unscrupulous benefactors of corruption, injustice and impunity? ~ Ana Angelica Abaya van Doorn writing as Angelica Hopes an excerpt from Onestopia Book 3, Solo la verità è bella Trilogy Genre: political, inspirationa, literary novel © 2022 Ana Angelica Abaya van Doorn

Kleptocracy, corruption, injustice, dirty politics, unscrupulous political movers, patronage politics, destructive and corrupt political dynasties, and impunity have found perpetual happiness in the Pearl of the Orient Seas. There are so many endless questions: What have you done? What are you going to do? Will silence, apathy, vindictiveness, emotional abuse, verbal abuse, psychological abuse and economic abuse go on? Will you just go with the flow of kleptocracy, corruption, injustice and impunity? When will you ever genuinely decolonise your mind from colonial mentality? Will you live and work upholding truth and honesty as you continue to help strengthen the country's collective memory of various factual incidents in history without being politically biased? Are you one of those who committed revisionism, cancelling out, discrediting others, peddled disinformation, calumny, gossip-mongering, fear-mongering, destructive lies, group political narcissist bullying, harassing, blaming, gloating, provoking, sabotaging, intimidating, threatening, abusing others as you are more loyal to a political party than the truth? Will there be honest public servants and honest lawmakers? Because with honesty as a top living value, you can find effective solutions to many issues in society. Are you willing to help minimise, stop and eliminate corruption, violence, injustice and impunity? Are you going to be one of those honest voices for the voiceless without breaking the law? Are you going to help hold accountable those thieves, perpetrators, scammers, and corrupt members of society without breaking the law? I have so many nagging questions, but I shall always end it with these: Will you be honest in every deal? How hard is it to be truthful? Will you uphold the truth and justice? Do the fact and truth whisper to your conscience? Then, are you willing to honestly listen to it and move toward the right, lawful and humane actions? ~ Ana Angelica Abaya van Doorn writing as Angelica Hopes Onestopia Book 3, Solo la verità è bella Trilogy

The religion of Biblical Israel developed first in conditions of self-determination, then of exile, and finally of mild toleration and limited self-autonomy under the Persians, circumstances that continued under Alexander and his successors until the reign of Antiochus IV (r. 175–164 BCE), who feared that Judea had rebelled against him. In reprisal, he erected a statue of Zeus in the Temple and forbade Jews from observing the Torah. This unprecedented intervention—the first instance in antiquity of an adversary targeting a religion rather than a polity—triggered a revolt led by Mattathias and Judah Maccabee. Beginning as a religious resistance movement, it had within a decade transformed into a national liberation campaign that established a kingdom ruled by the Hasmonean dynasty (140–37 BCE). The revolt has frequently been seen as a rejection of Hellenization, but the Maccabees counted Hellenized Jews as supporters and adopted Greek political customs.

Presidential elections were coming around, and it was obvious to me who was going to be put into the office of President. My experience inside the beltway of Washington, DC gave me exposure to politicians both Democrat and Republican. There was no difference between them, and they shared the same agenda of mind manipulation of the masses in order to achieve their self interests. No one I knew in DC worried about elections, and campaigns were illusions for justifying their predetermined political positions. Political parties divided people as intended to keep them from looking behind the electoral curtain to the pre-rigged electronic voting machines built by the very ones they purported to elect. Divided, the people fall for the ploy that the other party is responsible for putting the same old dynasties in office. Limited perception with no inner communication among the people is akin to compartmentalized memory with no conscious though.

As ever, though, facts take second place when it comes to building narratives of power and authority

Then again, back on Earth, in politics, sports, and art, dynasties always rose. Even in the military there was competition. Army versus Marines. Coasties versus Navy. Chairforce versus everyone else.

The caliphate of al-Nasir saw the first sustained involvement by the Umayyads in North African politics.26 Morocco at this stage was, compared with Muslim Spain, a very underdeveloped country. There had been very little Arab settlement and the country remained over-whelmingly Berber and largely rural, the inhabitants living either as pastoral nomads or settled farmers. Tribal allegiances and rival-ries remained the basis of political activity. Only Fes, settled in the ninth century by colonists from Qayrawan and Cordoba, was a really urban community, although Sijilmassa, the great entrepot for Saharan trade far to the south, was a large oasis settlement. In theory much of the area was under the authority of the Idrisids, based in Fes. The Idrisids were descendants of 'Ali, who had fled west in 786 after a failed rebellion against the Abbasids.27 They did not rule a state in the conventional sense but, somewhat like the traditional Zaydi Imams of Yemen, enjoyed a certain prestige among the tribal leaders because of their religious status and were acknowledged as mediators if not rulers. They seem to have had no organized administration or government apparatus. By the beginning of the tenth century, the Idrisid family had split into many different branches which vied ineffectually for such authority as the family name could still command. Smaller but more coherent were the political units based on Sijilmassa and Nakur. Sijilmassa on the fringes of the Sahara was ruled by the Midrarids, a Berber dynasty of Kharijite persuasions. Nakur on the Mediterranean coast was a small city-state ruled by a popular Sunni dynasty, the Banu Witt, who had had contacts with the Umayyads in the previous century. There had certainly been commercial and personal contacts between al-Andalus and North Africa in the ninth century, especially with the Rustamid dynasty of Tahert in central Algeria.

In 2016, nearly three-quarters of white evangelicals believed America had changed for the worse since the 1950s, a more pessimistic view than any other group. They were looking for a man who could put things right, a man who could restore America to a mythical Christian past. Like Bachmann, they believed that God had blessed America and they believed Trump understood this; he wasn’t ashamed of Christian America. Trump wasn’t just a nationalist, he was a Christian nationalist, and he wasn’t afraid to throw his weight around.44 Evangelicals hadn’t betrayed their values. Donald Trump was the culmination of their half-century-long pursuit of a militant Christian masculinity. He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity. Chapter 16

Thus, the man who helped start Poppy Bush’s political career shortly before the Kennedy assassination was at the same time a close friend of Lee Harvey Oswald’s handler, while his own brother was the FBI agent who created an alibi paper trail for Poppy Bush.

Indian democracy suffers from the double jeopardy of dynastic parties 'n nepotistic judiciary

The Buckley boys, like the Bushes, had been in Skull and Bones, and Bill Buckley, whose conservative intellectual magazine National Review was often politically helpful to Poppy Bush, would in later years admit to a stint working for the CIA himself.

Wikipedia: Asabiyyah 'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism. Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. … The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history … Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.

the epic probably reflects the period after Ashoka’s death in 232 BCE, when the Mauryan Empire began its decline and India entered a dark age of political instability that lasted until the rise of the Gupta dynasty in 320 CE.

Randolph entered politics, running for the office of the Fourteenth Circuit’s solicitor. A campaign ad proclaimed, “His reputation for being square and giving everyone a clean deal at all times and on every occasion insures the people of the circuit that if he is elected, they will have as their solicitor a competent and fearless officer, and one who cannot be influenced or intimidated by anyone or by [any] means, yet who at all times will be fair, just and impartial.

The history of patronage in Africa is rooted in its colonial past. During colonial rule, governance systems were deliberately constructed to prioritize the interests of the ruling elite, whether they were foreign officials or their handpicked local representatives. These systems focused on maintaining control rather than fostering inclusivity, concentrating power in the hands of a select few who remained loyal to the colonial authorities. Even as independence movements gained momentum across Africa in the mid-20th century, many of these structures stayed intact, merely transferring power to new leaders without fundamentally changing their design. After independence, political patronage became a hallmark of governance in many African nations. Newly established governments often depended on favoritism to maintain control, granting influential positions to loyal supporters while sidelining perceived dissenters. This practice entrenched political dynasties, where leadership was reserved for those within the ruling elite, leaving little room for fresh ideas or voices outside the established hierarchy. Over time, this created a system where power was passed along through connections rather than being actively contested or earned, perpetuating the view that leadership is an inheritance rather than a responsibility to be achieved through merit.

Charles and David brought their political resources to bear as never before during the 2012 election, which Charles called “the mother of all wars.” Yet they emerged from the crucible of the campaign having gained little more than a reputation as cartoonish robber barons, all-powerful political puppeteers who with one hand choreographed the moves of Republican politicians and with the other commanded the Tea Party army. As with all caricatures, this one bore only a faint resemblance to reality.

the tsars of the Romanov family dynasty began a lengthy rule of Muscovy-Russia from 1613 until 1917.

The doxology moves then to assert that Israel is forever and Yahweh's commitment to Israel is also forever. We had better approach any such doxology suspiciously. The word "forever" is a clue word, because when it occurs we are likely dealing with state truth.23 That point would perhaps not be noticeable if Yahweh were forever. But it is the people Israel who are said to be "forever." By such a rhetorical move, the main jeopardy from the dreaded God has been removed for the dynasty. Yahweh has now been claimed as a friendly and reliable patron for the regime. When doxology is used in the context of state truth, it has a political function. Ostensibly it enhances God, but when used as it is used here, it has a political function. Praise of God is by necessary implication praise of and legitimization of the regime. So the "foreverness" is processed as a dynastic claim. The

In the Joseon Dynasty, the name of science (science) was abbreviated to science for the past, and it was called science. In 1874, the Japanese philosopher Nishi Amane (西 周) in the article "Knowledge" For the first time. It was, of course, not the meaning of science at the time, but rather the expression of 'the scholarship of each subdivision.' [1] [2] In order to convey the meaning of science, There is also a claim that it should be called " The result of this controversy is what we call today. Science is a term that was named in the 19th century, but science did not begin in the 19th century. When people say science, they are wearing a white gown. I think that the titular geniuses are drawing a formula with a symbol that is difficult to understand and I think it is the specialty of the lecturers, but in reality science includes both natural and social sciences. In spite of the fact that natural science and social science exist, it is easy to think that science is first and then divided, but in reality, there is natural philosophy first, so "nature" This is because it precedes the word "science". From an etymological point of view, science is a method derived from the philosophy of a particular region. In classifying ancient philosophies, Greek philosophy is called natural philosophy because the Greek philosophy has a very unusual nature. He had a purpose to explain things happening in the world and to be immersed in it. What other philosophies say differently is that we have already accepted the Greek natural philosophy so naturally. Let's take an example. The philosophies of East Asia do not explain the work of nature, but rather the human behavior and morality, as seen in Confucianism and Taoism. Politics. Human psychology and correct behavior in numerous philosophical systems called disciples. While there is nothing to talk about the mindset of the monarch, the interest to describe nature itself is secondary or subordinate. Therefore, they are close to thinkers rather than scientists. The philosophy of the Middle East, too, had an interest in human afterlife and morality, as you can see from the birth of three modern religions. These are God's image and intention. history. We discussed greatness and property and explored the origin of the world, but that was not the object of inquiry, but the subject of revelation. So they can be called prophets but it's hard to see them as scientists. However, the intellectual class of Greece was different from other civilizations. They were not entirely interested in humans themselves, but surprisingly indifferent to other civilizations. Their main discussion topic was what the world consists of. They know that fire is the foundation of the world. Water is the foundation of the world. 4 Whether elements are the foundation of the world. Small and tiny atoms are fundamental to the world. The Idea, a concept that can not be materialized at all, is the foundation of the world. He persistently explored not the non-existent idea but the clay, the stuff that is filling it, the element of the world.

misery that is India” not on the Nehruvian socialistic poverty-perpetuating policies, not on the disastrous Dynasty-driven Congress rule for most of the period since independence, not on the abysmally poor political leadership, but on “Indian-ness; Indian characteristics”—a bizarre self-flagellating racist self-attack. And this tribe has much to admire in the British and the British colonial rule in India. Dictionary definition of a racist is “a person with a prejudiced belief that one race is superior to others”. You have the racists like the “White Supremacists”. But, what do you call these “reverse racists” who believe “their race is inferior to others”—“brown inferiorists”!

We have no periodicals, however, devoted to the study of authoritarianism. Similarly, although graduate seminars on democratization can be found on most university campuses, courses on authoritarianism are few.

The arrival of the Mongols ended the illusion of the political unity of the Kyivan realm and put an end to the very real ecclesiastical unity of the Rus’ lands. The Mongols recognized two main centers of princely rule in Rus’: the principalities of Vladimir-Suzdal in today’s Russia and Galicia-Volhynia in central and western Ukraine. Constantinople followed suit, dividing the Rus’ metropolitanate into two parts. The political and ecclesiastical unity of the Kyiv-centered Rus’ Land had disintegrated. The Galician and Vladimirian princes were now busy building Rus’ lands of their own in their home territories. Although they claimed the same name, “Rus’,” the two principalities followed very different geopolitical trajectories. Both had inherited their dynasties from Kyiv, which was also their source of Rus’ law, literary language, and religious and cultural traditions. Both found themselves under alien Mongol rule. But

Self-interest in Filipino politics was openly celebrated.

He has no understanding of the art of drawing power from men’s hearts: politics.

The existence of political dynasties like the Kennedys, Bushes and Clintons — and their ability to push their children forward as their successors has been limiting the influx of new blood into the political arena

True, Mama, but he’ll find it a difficult job to govern the country with nothing but the High Tories to support him. And whatever you think of their politics, Huskisson and Palmerston are very able men the country can ill afford to lose. William Lamb was doing a good job in Ireland, too.’ ‘Poor William Lamb,’ Lucy said — his name always seemed to couple itself with the epithet quite automatically. ‘He needs office to keep his mind from his domestic troubles.’ ‘Sendin’ him to Ireland was goin’ rather too far, though,’ Theakston commented solemnly. ‘No good cuttin’ off a man’s head to cure him of a headache.’ ‘Well, he’d have been back soon enough anyway,’ said Lucy. ‘That drunken ruin of a father of his can’t last much longer, and then he’ll be taking his seat in the Lords as Lord Melbourn.’ ‘His sister thinks he’ll be Prime Minister one day,’ said her husband. ‘Said so to Mrs Arbuthnot yesterday.’ Lucy was dismissive. ‘She would say something like that! I can’t bear Emily Cowper at any price,’ she said impatiently; and then, ‘Where did you see Mrs Arbuthnot?

With much the same sense of privacy, Nicholas disliked discussions of politics, especially in casual conversation. A new aide-de-camp, galloping at the side of the Tsar near Livadia on a morning ride, supposed that his duty was to amuse the Tsar with small talk. He chose politics as his subject. Nicholas replied reluctantly, and quickly switched the conversation to the weather, the mountain scenery, the horses and tennis. When the aide persisted, Nicholas put spurs to his horse and galloped ahead. This sense of privacy, along with an unwillingness to provoke personal unpleasantness, created perennial difficulty between the Tsar and his ministers. Ministers were appointed and dismissed directly by the crown. In theory, they were the servants of the Tsar, and he was free to give these posts to whomever he liked, to listen to or ignore a minister’s advice, and to hand down dismissals without explanation.

The Historical Setting of Genesis Mesopotamia: Sumer Through Old Babylonia Sumerians. It is not possible at this time to put Ge 1–11 into a specific place in the historical record. Our history of the ancient Near East begins in earnest after writing has been invented, and the earliest civilization known to us in the historical record is that of the Sumerians. This culture dominated southern Mesopotamia for over 500 years during the first half of the third millennium BC (2900–2350 BC), known as the Early Dynastic Period. The Sumerians have become known through the excavation of several of their principal cities, which include Eridu, Uruk and Ur. The Sumerians are credited with many of the important developments in civilization, including the foundations of mathematics, astronomy, law and medicine. Urbanization is also first witnessed among the Sumerians. By the time of Abraham, the Sumerians no longer dominate the ancient Near East politically, but their culture continues to influence the region. Other cultures replace them in the political arena but benefit from the advances they made. Dynasty of Akkad. In the middle of the twenty-fourth century BC, the Sumerian culture was overrun by the formation of an empire under the kingship of Sargon I, who established his capital at Akkad. He ruled all of southern Mesopotamia and ranged eastward into Elam and northwest to the Mediterranean on campaigns of a military and economic nature. The empire lasted for almost 150 years before being apparently overthrown by the Gutians (a barbaric people from the Zagros Mountains east of the Tigris), though other factors, including internal dissent, may have contributed to the downfall. Ur III. Of the next century little is known as more than 20 Gutian kings succeeded one another. Just before 2100 BC, the city of Ur took control of southern Mesopotamia under the kingship of Ur-Nammu, and for the next century there was a Sumerian renaissance in what has been called the Ur III period. It is difficult to ascertain the limits of territorial control of the Ur III kings, though the territory does not seem to have been as extensive as that of the dynasty of Akkad. Under Ur-Nammu’s son Shulgi, the region enjoyed almost a half century of peace. Decline and fall came late in the twenty-first century BC through the infiltration of the Amorites and the increased aggression of the Elamites to the east. The Elamites finally overthrew the city. It is against this backdrop of history that the OT patriarchs emerge. Some have pictured Abraham as leaving the sophisticated Ur that was the center of the powerful Ur III period to settle in the unknown wilderness of Canaan, but that involves both chronological and geographic speculation. By the highest chronology (i.e., the earliest dates attributed to him), Abraham probably would have traveled from Ur to Harran during the reign of Ur-Nammu, but many scholars are inclined to place Abraham in the later Isin-Larsa period or even the Old Babylonian period. From a geographic standpoint it is difficult to be sure that the Ur mentioned in the Bible is the famous city in southern Mesopotamia (see note on 11:28). All this makes it impossible to give a precise background of Abraham. The Ur III period ended in southern Mesopotamia as the last king of Ur, Ibbi-Sin, lost the support of one city after another and was finally overthrown by the Elamites, who lived just east of the Tigris. In the ensuing two centuries (c. 2000–1800 BC), power was again returned to city-states that controlled more local areas. Isin, Larsa, Eshnunna, Lagash, Mari, Assur and Babylon all served as major political centers.

Old Babylonian Period. Thanks substantially to the royal archives from the town of Mari, the eighteenth century BC has become thoroughly documented. As the century opened there was an uneasy balance of power among four cities: Larsa ruled by Rim-Sin, Mari ruled by Yahdun-Lim (and later, Zimri-Lim), Assur ruled by Shamshi-Adad I, and Babylon ruled by Hammurapi. Through a generation of political intrigue and diplomatic strategy, Hammurapi eventually emerged to establish the prominence of the first dynasty of Babylon. The Old Babylonian period covered the time from the fall of the Ur III dynasty (c. 2000 BC) to the fall of the first dynasty of Babylon (just after 1600 BC). This is the period during which most of the narratives in Ge 12–50 occur. The rulers of the first dynasty of Babylon were Amorites. The Amorites had been coming into Mesopotamia as early as the Ur III period, at first being fought as enemies, then gradually taking their place within the society of the Near East. With the accession of Hammurapi to the throne, they reached the height of success. Despite his impressive military accomplishments, Hammurapi is most widely known today for his collection of laws. The first dynasty of Babylon extends for more than a century beyond the time of Hammurapi, though decline began soon after his death and continued unabated, culminating in the Hittite sack of Babylon in 1595 BC. This was nothing more than an incursion on the part of the Hittites, but it dealt the final blow to the Amorite dynasty, opening the doors of power for another group, the Kassites. Eras of Mesopotamian History (Round Dates) Early Dynastic Period 2900–2350 BC Dynasty of Akkad 2350–2200 BC Ur III Empire 2100–2000 BC Old Babylonian Period 2000–1600 BC Go to Chart Index Eras of Egyptian History (Round Dates) Old Kingdom 3100–2200 BC First Intermediate Period 2200–2050 BC Middle Kingdom 2050–1720 BC Second Intermediate Period 1720–1550 BC Hyksos 1650–1550 BC Go to Chart Index Palestine: Middle Bronze Age Abraham entered the Palestine region during the Middle Bronze Age (2200–1550 BC), which was dominated by scattered city-states, much as Mesopotamia had been, though Palestine was not as densely populated or as extensively urbanized as Mesopotamia. The period began about the time of the fall of the dynasty of Akkad in Mesopotamia (c. 2200 BC) and extended until about 1500 BC (plus or minus 50 years, depending on the theories followed). In Syria there were power centers at Yamhad, Qatna, Alalakh and Mari, and the coastal centers of Ugarit and Byblos seemed to be already thriving. In Palestine only Hazor is mentioned in prominence. Contemporary records from Palestine are scarce, though the Egyptian Story of Sinuhe has Middle Bronze Age Palestine as a backdrop and therefore offers general information. Lists of cities in Palestine are also given in the Egyptian texts. Most are otherwise unknown, though Jerusalem and Shechem are mentioned. As the period progresses there is more and more contact with Egypt and extensive caravan travel between Egypt and Palestine.

Egypt: Old and Middle Kingdoms Roughly concurrent to the Early Dynastic period in Mesopotamia was the formative Old Kingdom period in Egypt, which permanently shaped Egypt both politically and culturally. This was the age of the great pyramids. During Egypt’s Sixth Dynasty, contemporary with the dynasty of Akkad in Mesopotamia, disintegration became evident. From the mid-twenty-second century BC until about 2000 BC, Egypt was plunged into a dark period known as the First Intermediate Period, which was characterized by disunity and at times by practical anarchy. Order was finally restored when Mentuhotep reunited Egypt, and Amenemhet I founded the Twelfth Dynasty, beginning a period of more than two centuries of prosperous growth and development. The Twelfth Dynasty developed extensive trade relations with Syro-Palestine and is the most likely period for initial contacts between Egypt and the Hebrew patriarchs. By the most conservative estimates, Sesostris III would have been the pharaoh who elevated Joseph to his high administrative post. Others are more inclined to place the emigration of the Israelites to Egypt during the time of the Hyksos. The Hyksos were Semitic peoples who began moving into Egypt (particularly the delta region in the north) as early as the First Intermediate Period. As the Thirteenth Dynasty ushered in a gradual decline, the reins of power eventually fell to the Hyksos (whether by conquest, coup or consent is still indeterminable), who then controlled Egypt from about the middle of the eighteenth century BC to the middle of the sixteenth century BC. It was during this time that the Israelites began to prosper and multiply in the delta region, waiting for the covenant promises to be fulfilled. ◆

I refrain from a way of dicey and precarious politics and diplomacy since I breathe within such pillars of truth, respect, and love-dynasty, not the White House.

Looking back at Lady Felicia, Anthony politely made his own lips curve upward. It was a thoroughly false and exaggerated smile, and he hoped he didn’t look like a clown in a circus performance. God, how he feared and hated clowns. How pleasant it was to be an adult and to be able to avoid circuses entirely, although in other respects being an adult was overrated.

Historical Setting A reference to “Jonah son of Amittai” in 2Ki 14:25 places the setting for the book of Jonah between 790 and 760 BC. Jonah therefore serves in the generation just before Amos and Hosea, at the beginning of classical prophecy in Israel. During the time of Jonah, the reign of Jeroboam II (793–753 BC) achieved unparalleled prosperity and military success in the history of Israel’s divided monarchy. The Arameans were the only hindrance to territorial expansion. Assyria, in a period of decline, was preoccupied with internal security. This background is important for it shows that the northern kingdom of Israel at this time was near the top, not the bottom, in the realm of international politics. This situation was a reversal from a century earlier when, under Shalmaneser III, the Assyrian Empire had extended its control into the west, exercising authority over Aram, Israel, Judah, and many others. The end of his reign, however, saw revolt by several Assyrian centers (including Nineveh) from 826–820 BC. His son, Shamshi-Adad V, subdued the rebellion, but Assyrian control over the west weakened considerably. Shamshi-Adad V died about 811 BC and left as heir to the throne his young son, Adadnirari III. Until the boy came of age the country was ruled by Shamshi-Adad’s widow, Sammuramat, who retained extensive control until her death. Adadnirari reigned until 783 BC. His city of residence and capital was not Nineveh, but Calah. He was succeeded by three sons: Shalmaneser IV, Ashur-Dan III and Ashurnirari V, respectively. This was a period of practical anarchy. Particularly notable is the series of rebellions between 763 and 758. These were led by disaffected officials who show evidence of usurping royal prerogatives. In such a political climate, a prophecy proclaiming the imminent fall of Nineveh would be taken quite seriously. With the accession of Tiglath-Pileser III in 745 BC, a new dynasty began that established Assyrian supremacy for a century. Tiglath-Pileser III was succeeded by Shalmaneser V, Sargon II and, finally, Sennacherib, who enlarged Nineveh and made it the capital of the Assyrian Empire more than 50 years after the time of Jonah. The importance of this information for the study of the book of Jonah is the understanding that at the time of Jonah, Assyria had not been a threat to Israel for a generation, and it would be no threat for a generation to come. In addition, when Jonah was sent to Nineveh, he was being sent not to the capital city of a vast empire but to one of the provincial centers of a struggling nation. Some would consider this evidence that the book of Jonah was written several centuries after the Assyrian Empire had come and gone by an author unfamiliar with the details of history. Preferably, it could suggest that God had chosen to send Jonah to Nineveh in anticipation of the role it would eventually play.

Oliver Belmont actually pushed Alva in a more politically progressive direction. He published a liberal weekly called the Verdict, which railed against corruption and was doggedly antitrust.

Commodore got a crucial early loan from his mother when he was sixteen.) We still catch ourselves subscribing to this Horatio Algeresque celebration of entrepreneurship, of individualism, and, by extension, of wealth. We somehow, simultaneously, believe that we are all the same, all created equal, and yet we secretly suspect that the rich are somehow more special, that they have something figured out that the rest of us don’t know. We see this embedded assumption play out every day in our modern celebrity culture and in our politics.

Apotheosis in Luciferian practice is achieved in perpetual stages in life, in conjunction with Liberation and Illumination. The word itself means “To become a God” and was used in Greco-Roman times to symbolize the Genius/Daemon of the deified individual becoming an immortal deity after physical death. This type of deification was often to honor the achievements which give ancestral respect or political foundation for ruling dynasties.

But like his forefathers, Alex was a Democrat and served a decade as the head of the local party, a key position in a predominantly Black community where Democrats still dominated politics. Securing his family’s support was the only way to become sheriff or senator or judge. Politicians who sought the Murdaughs’ blessing had to accept that they might someday be asked a favor in return. Some of those quid pro quos would be easy. Some would be hard.

The fundamental principle of political life in the Republic had been brutally illustrated: ‘that no one citizen should be permitted an eminence so formidable that it prevents him from being questioned by the laws’.

Politics is the highest of the arts,

The Tentacled Maws by Stewart Stafford Unhook the mind, Put honesty in dispute, From chosen blood, Comes officious brute. Tentacled things taking, Malicious, maladroit maws, In a hubris blizzard blind, Behind lupine power doors. Irradiated golden pockets, Ragged wretches starving, Dynasties sprouting weeds, Names on plaques for carving. © 2025, Stewart Stafford. All rights reserved.

Some parties fight dynasty politics so hard… they accidentally create their own dynasties in the process.

The subject of war was not a popular topic for the playhouses. In part, it was because Empress Jia’s well-known anti-militarism had chilled many performers from a politically sensitive topic. But the reluctance was also because the long years of peace had fostered a certain unspoken consensus among the literati: There was a collective sense of shame in the general prosperity of the Reign of Season of Storms, achieved only at the cost of paying tribute to the Lyucu and abandoning the people of Dasu and Rui to the mercy of the butchers. But there was no way to address the shame without confronting the cowardice and selfishness that lurked behind each individual mask of virtue. All in Dara were guilty.

The End of Monarchy in China The history of China is deeply intertwined with centuries of imperial rule, dynastic shifts, and cultural evolution. The fall of the Chinese monarchy was not just a political transformation but a seismic shift in society, culture, and governance. This article explores the causes, key events, and lasting effects of the end of monarchy in China, shedding light on one of the most critical transitions in world history. The Rise and Dominance of Chinese Monarchy For millennia, China was ruled by emperors whose authority was considered divinely sanctioned through the Mandate of Heaven. Dynasties such as the Han, Tang, Song, Ming, and Qing shaped the nation’s political structures, cultural norms, and economic systems. Mandate of Heaven: This concept justified the emperor’s rule and explained dynastic changes. Centralized Bureaucracy: The monarchy maintained control through civil service examinations and a vast administrative network. Cultural Flourishing: Dynastic stability encouraged advancements in art, literature, and science. The monarchy was deeply ingrained in the Chinese identity, and any disruption threatened the social fabric. However, by the 19th century, several internal and external pressures began undermining the centuries-old system.