Rabu, 03 Mei 2017

Ebook Download Dirty River: A Queer Femme of Color Dreaming Her Way Home, by Leah Lakshmi Piepzna-Samarasinha

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Dirty River: A Queer Femme of Color Dreaming Her Way Home, by Leah Lakshmi Piepzna-Samarasinha

Dirty River: A Queer Femme of Color Dreaming Her Way Home, by Leah Lakshmi Piepzna-Samarasinha


Dirty River: A Queer Femme of Color Dreaming Her Way Home, by Leah Lakshmi Piepzna-Samarasinha


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Dirty River: A Queer Femme of Color Dreaming Her Way Home, by Leah Lakshmi Piepzna-Samarasinha

Review

"Dirty River is a candid and comic view from the tattooed underbelly of contemporary life. There is no syrup in this survivor's tale, yet the sun does shine through these shadows, making you cheer for the hero(ine) in her odyssey to know her true self." ―Jewelle Gomez, author of The Gilda Stories"Dirty River will give you back the life you stole and saved: your own. In the tradition of June Jordan's Soldier, Audre Lorde's Zami, Asha Bandele's Something Like Beautiful, and Staceyann Chin's The Other Side of Paradise, Dirty River is a memoir that will make you itch all over while you read it and emerge having shed another layer of internalized doubt. You are brave enough to face this honest, transformative work, because you are brave enough to be who you are." ―Alexis Pauline Gumbs, co-editor of Revolutionary Mothering"Leah Lakshmi Piepzna-Samarasinha's newest book is the powerful, badass, and important story of a young queer femme of color's coming of age on her own terms. Intersectional and glittering and raw, this book has bite―it's a kind of primal yell for all us survivors of abuse, as we pull together and howl and love and live." ―Randa Jarrar, author of A Map of Home"Dirty River goes above and beyond being a story of survival; it is a manifesto for those of us who have also been walking, scantily clad, down dark alleys for most of our lives." ―Lambda Literary"Dirty River is a biracial-abuse-survivor-queer-femme-working-class-immigrant-anarchist-punk bomb that explodes the myth of LGBT sameness." ―The Globe and Mail"If you've been looking for more stories about badass queer women of color, get this book yesterday. Leah Lakshmi Piepzna-Samarasinha tells the tale of running away to Canada with what she could stuff into two backpacks and discovering queer anarchopunk while grappling with her past. She's relatable, funny, and brave; we need more of these stories." ―Book Riot"A brilliant book ... Piepzna-Samarasinha challenges traditional narratives around gender, domesticity, and motherhood with a more specific focus on her journey to separate from her abusive mother and give birth to herself as a mixed brown, working class, disabled femme." ―Bitch Media"In this transformative memoir, Piepzna-Samarasinha details being a queer, disabled woman of color coming of age among young queer punks in Toronto, running from the abuse of her past. This tragicomic tale is filled with what activists now call intersectionality, but in terms of literature, it’s raw and passionate and wrenching -- and it belongs on shelves next to Audre Lorde's Zami or the pioneering This Bridge Called My Back." ―The Advocate"Dirty River is a candid and comic view from the tattooed underbelly of contemporary life. There is no syrup in this survivor's tale, yet the sun does shine through these shadows, making you cheer for the hero(ine) in her odyssey to know her true self." —Jewelle Gomez, author of The Gilda Stories"Dirty River will give you back the life you stole and saved: your own. In the tradition of June Jordan's Soldier, Audre Lorde's Zami, Asha Bandele's Something Like Beautiful, and Staceyann Chin's The Other Side of Paradise, Dirty River is a memoir that will make you itch all over while you read it and emerge having shed another layer of internalized doubt. You are brave enough to face this honest, transformative work, because you are brave enough to be who you are." —Alexis Pauline Gumbs, co-editor of Revolutionary Mothering"Leah Lakshmi Piepzna-Samarasinha's newest book is the powerful, badass, and important story of a young queer femme of color's coming of age on her own terms. Intersectional and glittering and raw, this book has bite—it's a kind of primal yell for all us survivors of abuse, as we pull together and howl and love and live." —Randa Jarrar, author of A Map of Home"Dirty River goes above and beyond being a story of survival; it is a manifesto for those of us who have also been walking, scantily clad, down dark alleys for most of our lives." —Lambda Literary"Dirty River is a biracial-abuse-survivor-queer-femme-working-class-immigrant-anarchist-punk bomb that explodes the myth of LGBT sameness." —The Globe and Mail"If you've been looking for more stories about badass queer women of color, get this book yesterday. Leah Lakshmi Piepzna-Samarasinha tells the tale of running away to Canada with what she could stuff into two backpacks and discovering queer anarchopunk while grappling with her past. She's relatable, funny, and brave; we need more of these stories." —Book Riot"A brilliant book ... Piepzna-Samarasinha challenges traditional narratives around gender, domesticity, and motherhood with a more specific focus on her journey to separate from her abusive mother and give birth to herself as a mixed brown, working class, disabled femme." —Bitch Media"In this transformative memoir, Piepzna-Samarasinha details being a queer, disabled woman of color coming of age among young queer punks in Toronto, running from the abuse of her past. This tragicomic tale is filled with what activists now call intersectionality, but in terms of literature, it’s raw and passionate and wrenching -- and it belongs on shelves next to Audre Lorde's Zami or the pioneering This Bridge Called My Back." —The Advocate

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About the Author

Leah Lakshmi Piepzna-Samarasinha : Leah Lakshmi Piepzna-Samarasinha is a queer disabled femme writer and performer of Burgher/Tamil Sri Lankan and Irish/Roma ascent. She is the author of the poetry collections Love Cake and Consensual Genocide and co-editor of The Revolution Starts at Home.

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Product details

Paperback: 240 pages

Publisher: Arsenal Pulp Press (November 3, 2015)

Language: English

ISBN-10: 155152600X

ISBN-13: 978-1551526003

Product Dimensions:

5.5 x 0.8 x 8.2 inches

Shipping Weight: 12.6 ounces (View shipping rates and policies)

Average Customer Review:

4.2 out of 5 stars

9 customer reviews

Amazon Best Sellers Rank:

#489,243 in Books (See Top 100 in Books)

Having read the author's shorter pieces in various anthologies (and taught her essay browngirlworld in multiple classes), I was very excited about this book. While parts were absolutely beautiful, I found it disappointing overall. It reads like an MFA thesis that was rushed together from individual essays (some old, some new, of varying quality) in order to meet a deadline. It's not the varied, fragmented style that is a problem --when done with care and attention, such "nontraditional" narratives can be powerful and engaging. What (mostly) ruined this book for me was the clear evidence that it had not been written or even edited as a book length memoir. Several descriptions were repeated word for word in multiple sections, clearly marking standalone essays that had been written at different times (likely for different workshops). While an MFA essay collection can be a fine starting point for a memoir, it is not the same as a finished book. It would have been nice to see what this obviously talented author could have done if she had taken her source material through one more rewrite. Hopefully she will some day (Memoir Volume 2?), but based on what I read here I will wait to check it out of the library rather than buying it.

Even as a straight cis man I found myself drawn into the world this book paints of Toronto in the late 90's.

Leah Lakshmi has SO much to share with the world. This book is so powerful and valuable. I couldn't put it down. So glad that I get to share space in this world with such a wonderful human being.

Hilarious and deep. This book was so entertaining!

Love it!

A full body healing

I usually read non-fiction a couple chapters at a time between inhaling fiction. I’m not really sure why, but I do.In this case I inhaled this book.Leah’s writing is poetic and impactful. Her details, like knowing the price of food items and the cheapest meal she could make to literally survive off of, had a way of crawling into me and putting me beside her. Her journey from being a brown girl in the US with a white mother, to seeking out POC, to finding her identity--in Canada after years of struggle--was heartbreaking and beautiful, told in a voice that flowed beautifully from storytelling to a poetic narrative. It was a perfect balance when she spoke of things like abuse, poverty, and racism.I think my favorite part of her memoir was her appetite for reading from a young age (taught to her by her mother) and how she discussed books from different parts of her life, along with libraries, and bookstores that were significant.This is certainly a book I’d recommend even to readers who aren’t huge fans of non-fiction because the voice is so wonderful it reads almost like fiction.

A memoir with an explosive momentum that in no way diminishes the layered resonances of the author's life.

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Kamis, 27 April 2017

PDF Ebook , by Jonathan Green

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Product details

File Size: 3690 KB

Print Length: 360 pages

Page Numbers Source ISBN: 1796215953

Simultaneous Device Usage: Unlimited

Publication Date: March 1, 2019

Sold by: Amazon Digital Services LLC

Language: English

ASIN: B07N7PJD7C

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Amazon Best Sellers Rank:

#432,211 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

I bought this product because the author clearly knows how to operate businesses online and do it from the ground up. The first half of the book goes a lot into mindset and overcoming doubt.For me, the value came in the second half of the book - particularly the final few chapters. Here, the author lays out six distinct business models that he personally uses. There are also self-assessment questions to ask yourself in order to narrow down the best place to begin focusing as well as what business model makes the most sense for your particular goals/desires/strengths/interests.I feel that once you know the basic business models, you can begin to think creatively about how your unique skillsets can fit.There are also a bunch of other nuggets of wisdom scattered throughout the book - I liked his approach to balancing short term businesses needs/expenses and long term strategic planning. Very helpful.I do recommend this book for those exploring how to add to their income by starting and growing a part-time business of any kind.

Jonathan Green is an expert in breaking through, and he shares his life-changing strategies and tactics in this AMAZING book!This isn't your ordinary "read it and feel better about yourself" book. This is a guide to exactly how to change your situation and yourself to achieve personal and financial freedom.If you follow these steps and employ them, you can't help but become a better person, and you'll improve your finances on the way.Jonathan takes the philosophy of the "Five Rings" and sets into easily understood language and actionable steps.As someone who's working through the process, I know it works and highly recommend this book.Buy it. Work the steps. Become the person you are capable of becoming. Then celebrate!

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Product details

File Size: 3731 KB

Print Length: 322 pages

Page Numbers Source ISBN: 0451464834

Publisher: Ace; Reprint edition (September 4, 2012)

Publication Date: September 4, 2012

Language: English

ASIN: B008RD34G4

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Amazon Best Sellers Rank:

#342,027 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

This is not your average book. The story is really a frame for the individual remembrances from the Registry of Souls. This is an essential element for the trilogy as it fleshes out Majipoor's history . The book is not only advancing the character Hissune, but provides essential elements necessary to understanding how Majipoor got to be the place it is.I enjoyed the story within story structure and the insight into the relationship between the Lord of Majipoor and the Emperor of Majipoor. All those seemingly soulless drones plodding through the administrative details of an entire planet, aptly buried in the pit to avoid the distractions of the outer world was very telling. Imagine, people who live in darkness, buried for their entire lives and being totally fine with it. How do you get that way???The book give a little enlightenment on that score.The second book is necessary to move the tale of Majipoor and the characters along on this tale. It especially brings Hissun into sharp focus and what Lord Valentine saw in the ten year old he met in the Labyrinth. More on the political intrigues that propel the tale to a climax, alien and homan plans and schemes abound.

Robert Silverberg one of the most prolific, excellent storytellers. In creating the vast world of Majipoor Silverberg created something new that is also a reflection of our world. Outsiders came onto an already settled world and took over. Much like the explorers of our world has done. We have fought and killed and herded the natives in reservations. Just because they were conquered doesn't mean they were defeated. This is a wonderful world with wealth beauty and wonders for the mind. Enjoy!!!

This is a tough review to write. The writing by this author is so good he puts the reader right there inside the person having this experience, which is great if the experience is interesting and even thrilling. However, if it is a gut wrenching experience, it grabs you by the neck and twists. The format of the book is a series of short stories about various people who factor in the history of the planet. None of them are pleasant stories. That means the reader comes away also not having a pleasant experience. I did not enjoy reading this book, but I admire the author. Lord Valentine's Castle was an outstanding book. This one was not, but it was really well written.

Much the same way people (including myself) wish they could move to Middle Earth, I would gladly put in for a visa application to Majipoor. It is a journey across a vast planet where each continent, each city, species, faction is especially different. And rather than vast battles or epic fights of magic or technology, the action is diplomatic, political, personal.

A collection of stories about various times and places in the history of the giant planet Majipoor, which has thousands of years of history, a huge variety of cities and landscapes, and many alien races co-existing with humans. The stories are linked by the device that they are all recordings read by Hissune, the young man chosen by Valentine to be a future Coronal (King) of the planet, and all somehow contribute to Hissune's education as future leader. The stories, while interesting, are not as narratively compelling as Books One and Three of the trilogy.

This is my second time reading the chronicles and its even better now that I am older. Silverberg is excellent in storyline and imagination. I'm sure I'll read it again in ten years.

The Majipoor stories are epic fantasy. Well written and full of great characters. This is Tolkein great!!! AnYone who loves fantasy will be absorbed fully into this world.

Love this book!

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Jumat, 21 April 2017

Get Free Ebook Walking with Grandfather: The Wisdom of Lakota Elders

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Walking with Grandfather: The Wisdom of Lakota Elders

About the Author

Joseph M. Marshall III is a teacher, historian, writer, storyteller, and a Lakota craftsman. He was born on the Rosebud Sioux Indian Reservation in South Dakota and raised in a traditional native household by his maternal grandparents. He has published nine nonfiction works including The Lakota Way: Stories and Lessons for Living and To You We Shall Return: Lessons About Our Planet from the Lakota, three novels, a collection of short stories and essays, a children's book, and was contributing author in five other publications; and has written several screenplays. Several of his books have been published in French, Hebrew, Korean, Japanese, German, Italian, Chinese, Romanian, Portuguese, Spanish, and Bulgarian.

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Product details

Hardcover: 115 pages

Publisher: Sounds True; Har/Cdr edition (November 1, 2005)

Language: English

ISBN-10: 1591793521

ISBN-13: 978-1591793526

Product Dimensions:

6 x 0.7 x 8.3 inches

Shipping Weight: 7.8 ounces (View shipping rates and policies)

Average Customer Review:

4.7 out of 5 stars

64 customer reviews

Amazon Best Sellers Rank:

#291,327 in Books (See Top 100 in Books)

Joseph Marshall has become one of my favorite authors, and I especially love the audio versions of his books. Many of them are available on CD or through Audible. Marshall narrates them himself. The hardcover copy of this book came with an audio CD narrated by Marshall that provides supplemental material and the background to the book. I could listen to him all day, and I have done so on several occasions. His wisdom is priceless and timeless. It is also rather unique in that it comes from a Native American who speaks Lakota fluently. I recommend all of Marshall's books that I have read, but "Walking with Grandfather" and "The Journey of Crazy Horse" are my favorites. Here is the link to his author page: Joseph Marshall

I have read several books by this author and am grateful that he is sharing this experience with the world. Well written and information that we need to use in life.

Mr. Marshall has alot of thought in a small book here. From his walks with his grandfather to the questions of life and death. Wisdom and right action should be the goal of our lives. We spend too much time fighting to get "stuff" we think we need... How do we treat our elders who have cared for us as children? How do we treat eachother and the earth?The lakota views of life, death, and wisdom makes alot of sense to me at least. The CD that comes with the book is Mr. Marshall speaking these wisdom stories.. I really enjoyed the book and CD very much. It made me remember my own childhood and the time spent with my own grandparents. They taught me alot too, and years later the simple wisdom of their teachings shine true still. This would make a good gift for young adults I think.. Enjoy the stories and the teachings!

I love Joseph M. Marshall III's writing style and his ability to get to the heart of the his subject matter. Sometimes I have to remind myself that I'm not reading the actual writing of the Lakota Elders he is writing on behalf of. The piercing insight of Native American wisdom has caused me to redefine my views on who I want to be and my relationship to the world around me. Thank you JMM III.

Words of wisdom and a very small peak into the mindset and values of native culture. Heart warming.

Nice book, good quality, as described. Nice mix of personal experiences and wisdom passed down makes the lessons more memorable.

I decided on this rating because this book deserves it. Indigenous cultures are more advanced than Western culture. That's my heart's conviction. Technology, democracy, nation states, education, science, and all that civilization touts as "progress" seem to me a cunning seductive lie. Humans have forgotten the wisdom of nature's plan, place and mastery over and beyond modern humanity's arrogance, insanity and the Wetiko ( native American word literally meaning "insane cannibal" ) mindset that's epitomized by Western Civilization. Humanity is on a crash course to extinction. Brion Gysin ( Google the name because you've no idea who he was ) called modern man "the bad animal" because our species has become a menace to itself while threatening all life and the planet aand nature itself we have near totally fallen into the prevalent mass delusion of thinking that humans are somehowand in someway being separate from and superior to. This is Wetiko. The wisdom offered in this book comes from a sane, indigenous human culture American culture at large cannibalized, leaving only a disenfranchised remnant of extant. If you're interested in the wisdom borne of Lakota culture's basic sanity, listen to these stories told by Elders from a more advanced, yet endangered culture.

There are very relevant to our society issues that are being discussed in "Walking with Grandfather" such as the importance of Elders (in our modern society they stay aside in shadow, we mostly forget about them and consider them for example unable to learn new technology and old-fashioned but they are valuable sourse of wisdom and knowledge that we should keep, appreciate, use and respect). Another interesting thing in the book is the real meaning of a Leader, why we choose him, how we should choose him and what qualities a true leader must possess. As well as the simple truth that Eeerything that happen to us has meaning and can be lesson. These and many more pieces of wisdom are present in the book. A book about the life and our place and role in it.

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Rabu, 05 April 2017

Ebook Download Depredation and Deceit: The Making of the Jicarilla and Ute Wars in New Mexico

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Depredation and Deceit: The Making of the Jicarilla and Ute Wars in New Mexico

Review

“Gregory F. Michno demonstrates in meticulous detail that the scale of attempted fraud associated with the Trade and Intercourse Acts throughout northern New Mexico was even worse than previously assumed. He also reveals the interconnections between depredations claimants, army contractors, and local boosters, as well as the impact that their never-ending allegations had on federal policy with the Jicarillas and Utes.”Robert Wooster, author of The American Military Frontiers: The United States Army in the West, 1783–1900  Gregory Michno has an engaging writing style. His description and analysis of a tragedy that was ultimately the result of a widespread campaign of lies and fraud, pursuant to fleecing the system and ultimately the native population, is clear and compelling…As Michno states, “Manifest Destiny, depicted in paintings as an angelic woman in a diaphanous white gown floating serenely, yet watchfully, over the immigrants heading west, was quite a bitch in reality.” (p. 245)— TheJournal of America’s Military Past  

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About the Author

Gregory F. Michno, the author of many articles and several books, including Lakota Noon: The Indian Narrative of Custer’s Defeat, Death on the Hellships, and Battle at Sand Creek: The Military Perspective, holds a master’s degree in history from the University of Northern Colorado. He lives with his wife, Susan, in Frederick, Colorado.

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Product details

Hardcover: 336 pages

Publisher: University of Oklahoma Press (September 14, 2017)

Language: English

ISBN-10: 0806157690

ISBN-13: 978-0806157696

Product Dimensions:

6 x 1.1 x 9 inches

Shipping Weight: 1.3 pounds (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

4 customer reviews

Amazon Best Sellers Rank:

#876,642 in Books (See Top 100 in Books)

If there were ever a doubt about Greg Michno’s facility as a researcher, this book should dispel such thoughts. Since virtually every review is, by nature, rather subjective, whenever I do such, I present a summary rather than an overall opinion: the reader should judge that for himself. If enough in the way of facts is presented in such a review or summary, interest can be piqued or discarded, so I will follow my usual practice and offer what I believe are the most important comments contained in this work. One should be aware this book is laced with detailed facts and numbers that will spin your wheels, all the while whetting your appetite for the exciting narratives of the chase and the chicanery. This is one helluva good book.1. “It seemed that the founding fathers and their generation understood that the main Indian problem came from white people and that the two groups had to work together to achieve peace. But it was still the Age of Enlightenment, and the founders’ progeny had not yet disassembled that edifice into the coming phase of melancholy Romanticism and virulent racism.” [5]2. The office of the commissioner of Indian Affairs was created in 1832. [8]3. “The Trade and Intercourse Act(s) taken in total, by opening up a wide pathway to defraud the Indians, probably caused some of the Indian wars of the nineteenth century.” [9]4. The army’s duty, “per the Trade and Intercourse Acts, was constabulary: it was there to keep the peace, protect both Indians and whites, or fight, as circumstances dictated. But the pre-Civil War army in the West seemed to savor its role as peacekeeper more than we might imagine. The records are replete with army officers questioning civilian allegations of Indian theft and murder. In numerous instances officers plainly stated that the Anglos and Nuevomexicanos were mendacious, to say the least. Many of their investigations into dire claims of robberies found the allegations to be bogus. The record shows this to be true on the New Mexico frontier in the 1840s and 1850s.” [9] [The Trade and Intercourse Acts were passed in 1796, 1802, 1822, 1832, and 1834.]5. “The Trade and Intercourse Acts, far from ensuring a peaceful frontier, were manipulated by Americans who cared less for the spirit of the acts than for their own self-interest, who through their greed and dishonesty may have precipitated the very wars that they claimed to abhor.” [10]6. “It was an invasion of Americans bearing gifts. New Mexico would more easily be persuaded to accept its American master not by bullets but by consumer goods. If they did not already realize it, the locals and the Americans rolling in from the east would soon recognize that the army theoretically not only offered protection for their businesses and farms but would be a lucrative market in itself.” [17 – 18]7. “If New Mexico was bisected with a north-south and an east-west line, the Jicarilla Apaches would generally be found in the northeast quadrant, the Mescaleros in the southeast, the Chihenne and Bedonkohe Chiricahuas in the southwest, and the Navajos in the northwest. To the south were Nednhi Apaches, and to the north were the Utes. Roaming in and out of the entire eastern half of the territory were the Comanches and Kiowas, and in the northeast were also the Arapahos and Cheyennes.” [20 – 21]8. Two branches of the Jicarilla Apaches developed: (1) the Olleros, mountain-valley people, generally more older along with children; more stationary (2) Llaneros, plains or grassland peoples, generally younger men and their wives; fewer permanent villages. [See 21]9. In describing the hunt for the Mexican bandit Manuel Cortés and Jicarilla with him, Michno writes, “But in November [1847] the Santa Fe Republican reported that Maj. William W. Reynolds, 3rd Missouri, had left Taos and was in pursuit of Jicarillas, ‘who have for some time been committing depredations on the frontier.’ The editors hoped that Reynolds would catch ‘this lawless set of Indians and give them a chastising which will restore quiet.’ Reynolds, they said, was active and efficient, ‘and we expect him to reduce to subjection a tribe which richly deserves the epithet of Arabs.’” [29 – 30] [Not only do we exhibit racism with blacks and Indians, but also it appears we subject Semitic peoples to the same indignities. This is similar to 19th century British imperialists using the “N”-word when pejoratively referring to almost any ethnic group not white-European.]10. This was the period of the U. S. war with Mexico and volunteer military units, primarily from Missouri, Kentucky, and Arkansas, patrolled the New Mexico territory. Depredations against Mexicans—primarily by the Kentucky and Arkansas troops—were particularly horrible. [See 34 and FN 51, 277 – 278]11. [On 47, at the bottom, referring to Lieutenant Joseph H. Whittlesey, there is a typo calling Whittlesey a “major.” The error is repeated on the following page, 48.]12. “The Territorials [as opposed to those who wanted statehood], who had most to gain by inciting an atmosphere of turmoil and fear, were also the ones who filed the most Indian depredation claims and had the most army contracts…. [B]ut it is telling that the Territorials, who had most to gain from an army presence, were the ones who most often raised the alarm about alleged rebellions and Indian raids.” [78]13. “The tendency of claimants to exaggerate losses or even concoct them and to blame innocent people was a real problem, but not for the accusers. If they got away with it, they made money; if they did not, they faced no repercussions.” [80]14. [The terrain photos, 110 – 121, are poorly printed and not very clear. It is a shame because they are well annotated and very comprehensive in their scale.]15. “Those who had been making money off the army were badly jolted when the Mexican War ended and the army went home, but they were relieved to learn that other troops would soon take their place. Hence the ongoing struggle to stir up enough trouble to keep troop levels as high as possible.” [129]16. “The army gave contracts for salt and vinegar, and William Skinner of Peralta got a contract to supply tallow candles at thirty cents per pound, while Sam Ellison and William Davy got a contract for one thousand bushels of beans. The army purchased molasses, lard, peaches, pickles, apples, sauerkraut (as an antiscorbutic), and occasionally whiskey for medicinal purposes. Contracts were given to freighters.” [130]17. “A horse was only expected to survive three years in New Mexico and [LTC Edwin V. Sumner, Commanding Officer, Ninth Military Department in 1851 – 1853] Sumner proposed using infantry instead of dragoons, possibly because he never fed his horses am ample diet. They could not live on prairie grass as an Indian pony could.” [131]18. “The military commanders on the New Mexican frontier struggled to limit the rampant militarism of the civilians, tried to be a calming influence, and expended much effort protecting the Indians. Department commanders Washington, Munroe, and Sumner were skeptical about civilian complaints against Indians. They did their best to tamp down the false alarms and calm the fears, but it was nearly an impossible task, because it was in the civilians’ self-interest to keep all in high dudgeon. They showed it by filing increased numbers of depredation claims in 1851. The record is replete with military reports dismissing depredation complaints as false, yet claim filing went from a low of nineteen in 1850 to a high of fifty-five in 1851. In addition, troop strength climbed from a low of about 800 in 1850 to a new postwar high of about 1,450 in 1851.” [135 – 136]19. “It seems as if we are again confronted with a paradox: more soldiers correlated with more raiding, fighting, and killing. Did an increased soldier presence really cause the Indians to raid more? That is unlikely, because much of the purported raiding was more fantasy than reality…. People were angry when Sumner moved the soldiers away from the towns and cut into their profits and when Sumner cut contracts. Crying wolf was a way to prove that Sumner was wrong and rub his face in it. The military repeatedly went on wild goose chases and found little evidence of raids.” [136]20. “… [T]he military was often the calming influence, trying to inject rationality into an electrically charged atmosphere. Without the army investigating and disarming wild rumors of raiding, rebellion, and murder, New Mexico Territory might have degenerated into a state of chaotic warfare. Sumner, although possibly bull-headed, tried to put a damper on the panics, as did [LTC John M.] Washington and [brevet COL John] Munroe. They succeeded for the most part but were generally seen as appropriating power that belonged to the citizens.” [146]21. In 1852, Democrat Franklin Pierce was elected president, taking office on March 4, 1853. This meant wholesale changes including the governorship of the New Mexico Territory. Lane would be replaced. [157]22. On May 3, 1853 a Navajo killed a man at his grazing camp. In typically overacting fashion, troops were scrambled in pursuit and the territorial governor at the time, William Carr Lane, demanded the chiefs surrender the murderer. “Astonishingly, Lane told [his messenger] to tell the Indians that ‘failure, on the part of the tribe, to comply with these demands, will be considered a justifiable cause of war.’… Americans censured Indians because they reportedly took vengeance on innocent people, but now the governor and department commander had just threatened to make war on an entire tribe because of a single crime.” [158] [Just another perfect example of the racism inherent in so many Americans.]23. Sumner left on leave, June 30, 1853, ostensibly ending his tour as department commander. LTC Dixon Miles replaced him temporarily. [161]24. In August 1853, David Meriwether replaced William Carr Lane as governor and brevet Brigadier General John Garland took over as the new department commander. [162]25. Michno writes, “”Believing there was a war raging, Governor Meriwether left Louisville on June 17 [1854] and returned to the territory on July 22, just in time, he claimed, to help a beleaguered General Garland by raising a regiment of volunteers to save the day. Facts do not bear this out. Meriwether knew of the troubles in May, but Garland had everything under control by July and did not want any volunteers causing more complications.” [206 – 207] [An example of the duplicity and self-serving bluster of so many of the civilian officials and landowners.]26. “A drought hit the Utes hard. In the fall of 1853 some were reduced to peeling bark from pine and aspen trees in the San Luis Valley to feed their children. Lack of weapons thwarted their ability to hunt buffalo on the plains. For five years the Utes remained comparatively peaceful, even returning lost or stolen stock on numerous occasions, but by 1854 the pressures were building. With expanded settlements on Ute land, plowing of fields, grazing stock on sparse grass, hunger, smallpox, unlicensed traders, lack of trust, inequitable justice, fear, and increasing hate, the situation had reached the boiling point.” [213]27. “It was much harder for the government attorneys to prove witness collusion and deceit, so the broader framework of the Trade and Intercourse Acts was the ticket to a successful defense. There would be no indemnification from tribes at war, only those at peace. Peaceful tribes, however, would not be committing depredations; if they did, then they must be at war. Government attorneys may have been playing a technicality game, but it never matched the game of fabrication, falsehood, and fiction that the civilians played on the government.” [220]28. In a very interesting footnote comment, Michno writes: “The historical value of these depredation claims has been praised and damned. One author who has collected depredation claims believes that despite the exaggerations in losses, ‘seldom was it determined that an attack had not been made. The facts of the attacks were not challenged.’ He also said that ‘it was seldom that the claimant was dishonest in putting forth an account of an Indian attack, who was there, what happened, how it happened, etc.,’ but just a ‘human tendency’ to inflate losses (Jeff Broome, The Cheyenne War: Indian Raids on the Roads to Denver, 1864 – 1869... 17, 20, 23).” [221; FN 18, 299 – 300] [Obviously an inflated rationalization unsupported by proper research; also, a failure to include all pertinent accounts, logic, and evidence, along with more recent studies of human and psychological behavior, especially where financial gain is involved.]29. “The army was the ‘usual suspect’ in the inadequate protection blame-game, while trumping up charges against the Indians had been the standard tactic used by governors and citizens even since General Kearny rode to town in 1846. If the military were skeptical, the locals would create real problems.” [238]30. The Commissioner of Indian Affairs, George W. Manypenny’s “report for 1855 reiterated what he and others had been saying for years: whites had intruded in Indian country and destroyed their food resources to such an extent ‘as to compel them to plunder or steal from our citizens or starve.’ This was the main cause of depredations.” [242]31. “American and Mexican citizens and settlers, by destroying the Indians’ economic system, were the root cause of depredations—they cheated the Indians, sold them whiskey, and stole their annuities. Congress needed to repeal laws that enable litigious, avaricious white people from preying upon the Indians. The Trade and Intercourse Acts were a chief cause of fraud and war—not intrinsically, but because they were exploited by fallible human beings who easily rationalized their greed. If some perspicacious folks realized that, few made mention of it.” [243]32. By 1856 “Most of the tribes had been subdued or placated and there was comparative peace, but that would never be allowed to stand. Better to accept the word of ‘honorable’ people that the Indians continued to despoil the land rather than chance losing the army, the posts, the contracts, and the money that they brought in. Regardless of their protestations, a significant number of citizens did not want peace, which was not as lucrative as war. Those in power continued to use fear and threats of devastation and death to hold that power.” [248]33. “The idea that the Indians all thrived on war and plunder was often more a white fantasy than a reality—a tool to foment fear, make money, and obtain and hold power. When the whites acquired most of the land they wanted from the Indians, they had less occasion to attack them and file claims against them. American and Mexican civilians increasingly molested different tribes, generally shifting their complaints against the Jicarillas and Utes to the Apache tribes farther to the south and west.” [248 – 249]34. “… [T]he Trade and Intercourse Acts, passed to facilitate peaceful resolution to conflicts between the whites and Indians, were a dismal failure. The acts that sanctioned a depredation claim system were a windfall for dishonest people. Swindling the government by accusing Indians of robbery and murder, and profiting from it, was a key cause in the Indian wars in New Mexico Territory and may very well be established as a key cause of most of the Indian wars of the nineteenth century.” [249]35. “A rung above the dishonest civilians were the local government authorities. Their overheated response to events often fostered an environment of fear that only made matters worse. Sometimes the authorities were duped and did not realize how they escalated the situation, and sometimes they were willing participants in the chicanery.” [249]36. “New Mexicans used the Indians as the outside bogeyman, but in many systems the insiders are the most dangerous. Authority is loath to admit it, because it then becomes a management failure. The Trade and Intercourse Acts were commercial and security systems that failed.” [250]37. “Authority loves fear. Fear is the barrier between ignorance and understanding.” [250]38. “We do what we fear in others; we become who we fear; and in the process we take action to disregard rights in the name of preserving those rights.” [250]39. “Disliking New Mexico and its people, and frustrated and enraged by the chicanery, [Colonel] Sumner was ready to abandon the territory to the Mexicans and Indians.” [251]40. “It is true that many officers held a condescending attitude toward frontier civilians that often bordered on disgust—a sentiment frequently mirrored by the civilians. Many officers battled their consciences before battling Indians. Col. Ethan A. Hitchcock, 2nd Infantry, wrote: ‘It is a hard case for troops to know the whites are in the wrong, and yet be compelled to punish the Indians if they attempt to defend themselves.” [251]41. “In New Mexico Territory… the record is replete with army officers who questioned civilian allegations of Indian theft and murder—discovering that the revered commoners of Jeffersonian and Jacksonian America were often a passel of swindlers.” [252 – 253]42. “Concentrating on the clashes with the Jicarillas and Utes, in at least fifty-two instances the army investigated reports of raiding and found them to be without merit. In an additional ten instances the civilian governors assessed the rumors of Indian raiding and judged them false. There were also twenty-three civilian inquiries into reports of Indian/Mexican rebellions that proved to be false.” [253]43. “Powerbrokers and the media, using smoke, fog, and mirrors, manufactured and manipulated society’s fear of outsiders, concealing the reality that most of our problems originated from within, augmented by our own bigotry and greed…. Americans manipulated the Trade and Intercourse Acts for their own gain and, by their avaricious conduct, precipitated the warfare that would expedite their conquest over the Indian tribes.” [253]

The role of army of the post Mexican War in the recently captured territories is a subject seldom covered much less understood by most modern writers.Greg Mincho has done a magnificent job researching the causes of the wars with the tribes in New Mexico, following General Stephen W. Kearny's bloodless conquest beginning in 1846 . He has carefully reviewed the many claims of settlers for alleged theft of cattle, horses, and sheep by tribes and presents solid evidence that the vast majority of these claims were bogus. Worse, not only did the Army punish innocent tribes for these thefts, but more troops of a post-Mexican War, overstretched army were diverted to New Mexico. The result of an increased military presence were more federal dollars expended to pay locals for food and provender. In particular, for years, tribes such as the Utes, Navajo, and Jicarillas paid in blood for the false claims.Mincho's writing style is superior. His broad knowledge of the terrain, army units, and diverse civilian personalties demonstrate that his book was carefully assembled over a period of years.

Gregory F. Michno has written numerous books dealing with the Indian Wars and World War II. His works often embrace controversial, revisionist interpretations, and this may be one of his best.In Depredation and Deceit Michno examines the stereotype of sturdy, yeoman farmers and ranchers struggling heroically against Indian “savagery” in order to “civilize” the frontier and turn it into a place where they can build their dreams. What Michno found is that as often as not, the avarice, greed and corruption displayed by the settlers themselves did more to engender Indian hostilities than anything done by the Indians.Various laws enacted by the American Government sought to provide a mechanism for peaceful compensation to settlers for depredations committed against them by hostile Indians. Predictably, these laws contained the kinds of loopholes that produced an avalanche of unintended consequences. In short, they opened the floodgates to a deluge of fraudulent claims that led almost immediately to retaliatory acts of violence by settlers against completely innocent Indians, and eventually to Indian wars that Michno contends were “completely unnecessary.”Michno’s research is impressive. He relies heavily on official reports, government documents and especially on military and governmental correspondence. He presents an almost endless series of case studies showing depredation claims submitted for losses of hundreds and even thousands of cattle, sheep and other property allegedly stolen by Indians, which were later shown to be the work of Mexican bandits or white robbers. In many cases the depredations were actually completely fabricated. They never occurred.The Army, rather than being complicit, actually worked tirelessly to protect the Indians. Michno documents countless incidents where Army officers refused to attack Indians based on demonstrably fraudulent claims. He shows that many Army officers blamed settlers and bureaucrats for any troubles in the territory.The media naturally comes in for bitter criticism as well for its role in fanning the hysteria. Eventually, wars resulted.Michno’s work deserves serious study and follow up. Although this book is limited to actions in New Mexico, Michno’s methodology could be beneficially applied to many other areas of the Indian Wars.

Greg Michno has written a wonderful analysis including causes and effects of the little known events of Indian - settler-military conflict in the New Mexico borderlands of the 1850s. Rich in detail this book is highly recommended.

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Kamis, 30 Maret 2017

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Okay, so we already got hints of how adorable Dylan is in Teddy and His Bear. I was wondering if this book could be everything I wanted it to be, or was I putting to much expectation on it? Teddy and His Bear was sooo good, could this book possibly be just as good? IT WAS BETTER! I don't know how anyone could read this story and not fall in love with Leo and Dylan. It was funny and sexy, but there were also real struggles that brought out the tears. It left me just wanting to sit in a room with these characters and soak them in, be a part of there world. I can't wait for the next story in this series!

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Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia, by Christopher I. Beckwith

Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia, by Christopher I. Beckwith


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Review

"The book offers a new and refreshing approach. It repeatedly calls for more work in various fields, and it should be hoped that scholars do not shy away from taking up the many challenges it raises."---Matthew Neale, Bulletin of the School of Oriental and African Studies"Beckwith weaves into Greek Buddha long-standing questions about the origins of Buddhism, contact between Buddhism and ancient Greeks following the incursion of Alexander the Great into Central Asia in the fourth century BCE, and the nature of ethical knowledge. . . . This is excellent scholarship, and Beckwith presents his thesis with skill, insight, and scholarly probity." (Choice)"Beckwith makes a stronger case than anyone else to date that Pyrrho's thought and early Buddhism are too similar for coincidence."---Richard Bett, Common Knowledge"In Greek Buddha, Beckwith delves into the writings of the Ionian philosopher-skeptic Pyrrho. Beckwith's discoveries, set forth in this elegantly argued book, upend received truths on the philosophical geography of Eurasia. Even the nonspecialist will thrill as Beckwith carefully traces core teachings of Buddhism to the world of Greek thought. Here is a book that is as provocative in its method as in its conclusions. Solid scholarship lives on these pages, and will live, too, in the inevitable debates to which this tour de force will give rise."―S. Frederick Starr, author of Lost Enlightenment"Greek Buddha is a profoundly thought-provoking work. It is chock full of daring yet substantiated premises, which makes for genuinely exciting reading. Whether or not everyone will accept all of Beckwith's stimulating findings, they will surely come away from their encounter with this remarkable book with a greater appreciation for the interconnectedness of Eurasian history and culture."―Victor H. Mair, University of Pennsylvania"In Greek Buddha, Beckwith again demonstrates the indebtedness of European culture to the profound interactions that occurred between the ancient peoples of Europe and Asia. Focusing on Pyrrho―founder of the skeptic school of thought―and his contact with early Buddhism, Beckwith weaves a rich tapestry of sources to shed new light on the complex processes of cultural exchange."―Peter B. Golden, professor emeritus, Rutgers University"This intriguing, interdisciplinary book contains challenging findings that will provoke a reinterpretation of literary and archaeological sources, and fuel discussions and debates among scholars of Asian and European intellectual history, Buddhist experts, comparativists, classicists, and philosophers of all traditions and persuasions. At every step, Beckwith's encyclopedic knowledge of Asian and Western history and culture, and his versatile linguistic skills are masterfully brought together."―Georgios T. Halkias, University of Hong Kong"Presenting an important and fascinating topic, this book's daring arguments leave readers feeling like they are accompanying the author on an against-the-odds adventure. An exciting work by an excellent scholar."―Justin E. H. Smith, Université Paris Diderot

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""Greek Buddha "is a profoundly thought-provoking work. It is chock full of daring yet substantiated premises, which makes for genuinely exciting reading. Whether or not everyone will accept all of Beckwith's stimulating findings, they will surely come away from their encounter with this remarkable book with a greater appreciation for the interconnectedness of Eurasian history and culture."--Victor H. Mair, University of Pennsylvania"In "Greek Buddha," Beckwith again demonstrates the indebtedness of European culture to the profound interactions that occurred between the ancient peoples of Europe and Asia. Focusing on Pyrrho--founder of the skeptic school of thought--and his contact with early Buddhism, Beckwith weaves a rich tapestry of sources to shed new light on the complex processes of cultural exchange."--Peter B. Golden, professor emeritus, Rutgers University"This intriguing, interdisciplinary book contains challenging findings that will provoke a reinterpretation of literary and archaeological sources, and fuel discussions and debates among scholars of Asian and European intellectual history, Buddhist experts, comparativists, classicists, and philosophers of all traditions and persuasions. At every step, Beckwith's encyclopedic knowledge of Asian and Western history and culture, and his versatile linguistic skills are masterfully brought together."--Georgios T. Halkias, University of Hong Kong"Presenting an important and fascinating topic, this book's daring arguments leave readers feeling like they are accompanying the author on an against-the-odds adventure. An exciting work by an excellent scholar."--Justin E. H. Smith, Universite Paris Diderot

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Product details

Paperback: 304 pages

Publisher: Princeton University Press; Reprint edition (February 28, 2017)

Language: English

ISBN-10: 0691176329

ISBN-13: 978-0691176321

Product Dimensions:

6.1 x 0.8 x 9.1 inches

Shipping Weight: 1.2 pounds (View shipping rates and policies)

Average Customer Review:

4.2 out of 5 stars

9 customer reviews

Amazon Best Sellers Rank:

#892,489 in Books (See Top 100 in Books)

Four centuries lie between the time the Buddha lived and the time the earliest known Gandhari and Pali Buddhist texts were committed to writing. Since religions are never static affairs, these texts undoubtedly diverged to some extent from the Buddha’s original teachings, but exactly how far and in which ways is uncertain; our knowledge of the gap between the earliest Buddhist teachings and early canonical Buddhism is basically a vast, empty chasm. Unfortunately for us, the Buddha’s Indian contemporaries lacked both a written language and an understanding of how history differs from mythology and hagiography.Indulge me in a thought experiment: Imagine that you and I live in a preliterate society. Imagine that nothing Abraham Lincoln ever said or did was written down, either at the time or subsequently. Imagine that there are no photographs or drawings of him. Imagine that there were no documents pertaining to the Civil War – no quartermasters’ inventories, no Mathew Brady photographs, no slave diaries, no rosters of those who served, no records of Lincoln’s speeches. Imagine too that there is no written record of the presidents who served before or after Lincoln. All that exists is our memory of what our parents and teachers told us face to face, based on their memory of what their parents and teachers told them.If this was so, how accurate would our knowledge of Lincoln be today? How much of what he said would be accurately remembered and generally agreed upon?Think of all the apocryphal Lincoln “quotes” that currently float through the Internet in all their glorious inaccuracy.Now imagine that another three hundred years passes before the orally transmitted “knowledge” of Lincoln is finally set down on paper. How much more inaccurate would those ideas about Lincoln be?This is the state we find ourselves in when in comes to the Buddha.Christopher Beckwith’s new book, Greek Buddha: Pyrrho’s Encounter with Early Buddhism in Central Asia (2015, Princeton) is a fascinating attempt to fill this historical void with educated speculation. Beckwith urges us to make his own mental experiment. He suggests that we bracket off almost everything we think we “know” about early Buddhism from canonical sources, and instead invites us to follow him as he attempts to reconstruct early Buddhism from sources closer in time to when the Buddha actually lived, namely the stone edicts and pillars of the Mauryan kings, the records of ancient Greek travelers, recent archeological findings, and the earliest Chinese Taoist texts.Beckwith pays special attention to one such Greek traveller: Pyrrho of Elis, a young artist who travelled with Alexander the Great to Gandhara in the years 327-325 B.C. where Pyrrho met with and was influenced by a group of early Buddhist practitioners. Pyrrho returned to Greece espousing a radical new philosophy—“Pyrrhonism”—which bore more than a surface resemblance to the Buddhism he encountered in Gandhara (as has been noted previously by scholars like Georgios Halkias). For example, Pyrrho cultivated apatheia (passionlessness) in order to develop ataraxia (inner calm). He made explicit use of the fourfold negation of the tetralemma [five centuries before Nagarjuna!]. He was celibate, lived in simplicity, engaged in meditation, and was regarded by his neighbors as a holy man. He recommended an attitude of “not-knowing” in regards to pragmata, or “disputed ethical questions.” Pyrrho viewed pragmata as having three primary characteristics: they were inherently adiaphora (undifferentiated by logical differentia—possibly a parallel to the Buddha’s “anatta”), astathmeta (unbalanced—possibly a parallel to the Buddha’s “dukkha”) and anepikrita (indeterminate — possibly a parallel to the Buddha’s “annica”). The degree to which Pyrrho’s three qualities of pragmata actually map one-to-one onto the Buddha’s three marks of existence is a question I’ll leave to better philologists and philosophers than myself, but I found Beckwith’s argument intriguing.Beckwith then takes his argument a step further. He notes that concepts like “karma” and “rebirth” are mentioned by neither Pyrrho nor Megasthenes (another traveling Greek who served as Seleucus Nicatator’s ambassador to Chandragupta from 302 to 298 B.C.). Based on this, Beckwith asserts that these ideas weren’t a part of early Buddhism. This seems like an awfully big assumption to make, especially since Pyrrho himself wrote nothing—we only know of his thoughts through the writings of his contemporaries and students. In addition, while Pyrrho’s philosophy may have been based on Buddhism, he may not have adopted all of Buddhism’s tenets; he may have picked and chosen those ideas that were most consonant with his Hellenic background. While Beckwith is correct that we’ve no hard evidence that karma and rebirth were Buddhist beliefs prior to 100 B.C., absence of evidence is not the same thing as evidence of absence. The most we can say is that he may be right.Beckwith also speculates on the Buddha’s ethnicity. He argues against the canonical assertion that the Buddha was a native Magadhan born in Lumbini, and argues instead that the name “''kyamuni” (“Sage of the ''kyas”) suggests that the Buddha was a ''kya, i.e., an ethnic Scythian (a Central Asian people who dominated the steppes). Of course the epithet “''kyamuni” doesn’t necessarily imply that the Buddha himself was actually “foreign-born.” Alternatively, the Buddha could have been descended from Scythians who migrated to Magadha somewhat earlier, perhaps as early as 850 BC as Jayarava Attwood has speculated. One interesting implication of the Buddha’s possibly Scythian origin is that he may have developed the Dharma, at least in part, in response to Zoroastrianism, the religion of Darius’s Achaemenid Empire which stretched from the Balkans to the Indus Valley. If so, Buddhism can be understood, in part, as a rejection of Zoroastrian monotheism and cosmic dualism.Beckwith suggests, following the controversial chronology suggested by Johannes Bronkhorst, that early Buddhism preceded the Upanishads and, then goes off on his own to suggest that it also preceded Jainism. He believes that these allegedly later religious traditions adopted aspects of Buddhist teachings and then projected their own origin stories into an imaginary pre-Buddhist past to lend them greater authenticity, in much the same way that the Mahayana would later claim greater antiquity for its own sutras. Beckwith can find no support for the early existence of Jainism in the kinds of data he deems acceptable. The Greek travelers, for example, fail to mention it. The earliest datable references to Jainism are found in the post-100 B.C. Pali literature. Beckwith believes that those Pali Suttas that treat the Buddha and Mahavira as contemporaries are useful fictions designed to address Buddhist-Jain disputes that were current during the era in which they were actually composed.Even more fascinating is Beckwith’s speculation that Laotzu and the Buddha were one and the same person, and that Taoism grew out of very early Chinese contact with Buddhism. Beckwith does a linguistic analysis of Laotzu’s “actual” name (“Lao Tan”) as recorded around 300 B.C. in Chuangtzu. He argues that “Lao” is the same as “K’ao,” and that K’ao-Tan could plausibly have been pronounced “Gaw-tam” in certain old Chinese dialects, making it intriguingly close to “Gautama,” with the final /a/ being dropped due to canonical monosyllabicization. This is a linguistic argument far beyond my powers to evaluate. If true, it makes for a wonderful story of how Buddhism first influenced the formation of Taoism, and then several hundred years later, Taoism returned the favor in coloring how the Chinese translated and understood the Mahayana Sutras. What goes around comes around. In any case, Beckwith believes it to be no accident that similar theories arose nearly simultaneously in Greece, India, and China during the Axial Age, and that there was a greater degree of intercourse between these cultures than has previously been thought.There is much more to Beckwith’s book, including discussions of Pyrrho’s influence on David Hume, the provenance of the Mauryan stone edicts and pillars, the linguistic facility of Alexander’s entourage, and Pyrrho’s place in the stream of Greek philosophy. Beckwith’s discussion of the connection between Pyrrho’s quasi-Buddhist philosophy and David Hume’s examination of the problem of logical induction serendipitously coincides with Alison Gopnick’s recent speculation about how Hume may have become familiarized with Buddhist thought during his stay at the Royal College of La Flèche. Like the parallel emergence of novel philosophies during the Axial Age, the parallels between Hume’s philosophy and Buddhist insights may be due to more than mere coincidence.There are problems with the Beckwith’s book, to be sure. As mentioned above, it’s impossible for a non-scholar like myself to evaluate Beckwith’s claims. While some seem plausible, others seem more of a stretch. I suspect it’s better to think of them as hypotheses which can spur future research than to think of them as strongly supported facts. I should also note that Beckwith could have benefited from a better editor to help him eliminate some of his repetitiveness—he can, at times, worry a point beyond all endurance.Some readers might be tempted to dismiss Beckwith’s theses as being largely irrelevant to Buddhist practice. They might think, “What does it matter, in the end, whether the Buddha was really a Scythian or one-and-the-same person as Laotzu? What matters is how one is coming along in one’s practice and realization.” While I’m sympathetic to that point of view, I think it’s a mistake. Our hypotheses about who the Buddha actually was and what the Buddhist project is ultimately about deeply inform our approach to practice. Consider, as one example, Stephen Batchelor’s recent historical reimagining of early Buddhism and his proposal that doctrines of karma and rebirth weren’t nearly as central to it as some contend. Beckwith’s arguments buttress Batchelor’s, and together their ideas have the potential to significantly inform the future dominant direction of Western Buddhist practice.Even if Beckwith’s arguments turns out to be deficient in many of their particulars, Beckwith successfully points to the limitations of taking the Pali Canon’s account of Buddhist history at face value. Buddhist texts need to be read with a certain degree of suspicion. They need to be read alongside contemporaneous Greek and Chinese sources, checked against emerging archeological findings, and understood within the context of our growing understanding of Central and Southern Asian history. I’m incapable of doing this myself and I have no way of judging the ultimate worth of Beckwith’s arguments. On the other hand, I look forward with interest to whatever lively discussion ensues.

Great seller! The content was what I expected.

This is a bold book about the early relationship and reciprocal influences between Buddhism and Greek philosophy, mediated, among other events, by Alexander the Great's military campaigns in India. I liked the topic and general idea more than the actual execution. For one thing, my Buddhist friends tell me that the author gets some things more than slightly wrong, in the pursuit of his own interpretation of early Buddhism. You can check some of the professional reviews on the web, which seem to confirm the point. Also, there is a bit too much speculation about Pyrrho himself and his more or less radical departure from other Hellenistic thinkers. Even so, this is certainly a stimulating book, which if nothing else will spark your interest in early Greek and Indian philosophy, always fascinating subjects to think about. I have published two full length commentaries on Beckwith's book at my how to be a stoic (dot org) blog.

Very scholarly book, but has some quite amazing theories based on very sound scholarship and is well written. Has changed my understanding of early Buddhism. Not an easy read for the casual ready, but if you're a Buddhist Geek you'll love it.

It is hard to imagine anyone other than Beckwith being able to carry off such a tour de force -- he is an expert in the murky world of Central Asia during the ancient (and medieval) world, which requires a mastery of multiple languages, the archeology of the Silk Road, the historiography of the Medes, Persians, Alexander the Great, and the Indian northwest generally. Essentially, he puts flesh on the very, very old (and sometimes wacky) hypotheses concerning the cross-fertilization of the Greek and Buddhist worlds in the 6-3rd centuries B.C.E. Related work has been carried out over the years by various reputable scholars (e.g. Walter Burkert on the Near Eastern influences on the Greeks comes to mind; and Kuzminski's recent book on Pyrrhonism covers some of the same ground). The central hypothesis here, which was sketched out a long time ago by Jaspers in The Axial Age, but now tightened, is that all roads lead out from the earliest Buddhism to, gulp, Pyrrhonian scepticism, the early Brahmanic teachings, Jainism, early Taoism, and later, normative Buddhism. Beckwith depends for all this on a mix of archeological findings in recent years, and his reading of the garbled surviving texts concerning the meeting of Megasthenes and Pyrrho during and a little after Alexander's foray into northwest India. It will be interesting to see how the scholarly community reacts to this very strongly argued version of the story -- this is the first time that I have seen reference to the Buddha being a Scythian! I should say that this book is in some ways easy to read, but it is structured very oddly, and is very, very repetitive, as the author incrementally repeats his claims a number of times, and the same evidence is gone through multiple times in different contexts.

This is an extraordinary scholar and very well wrtten book. "Pointing at Moon" or Heart of the comparative phylosophy. A Milestone. Will remove much of studies of Pyrrhonism and Buddhism as well. And it's a good precedent for an other excelent work: Pyrrhonism, by Adrian Kuzminski. I recomended so much. Humberto Martínez, México.

Very insightful!!

I'm having trouble finishing this book, which seems to be mostly a scholarly pastiche of others' work, to prove what seems obvious, at least to me: geography and history both indicate that there must have been an encounter between early Buddhist teachings and Greeks in northwestern India. Pyrrho's philosophy does indeed resemble these early Buddhist teachings, although he had little ultimate impact on Greek thinking , being considered mostly an oddity. Worth reading, but somehow declares its conclusions to be more startling than I find them to be, though others may disagree.

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