Z Books

Written by Donald Woods, a white South African who was editor of the Daily Dispatch until he was forced into exile, Apartheid: A Graphic Guide is a great introduction to the history of Apartheid in South Africa. Woods is famous for his biography of Steve Biko which was made into the feature film "Biko." While not a graphic novel each page is illustrated with black and white drawings by Mike Bostock, mostly depictions of the major historical figures.

This book follows the complicated history of the region starting from the first contact with white Europeans. The first Dutch settlers are described, including their strange corruption of Calvinist beliefs that they use to deny the rights of the non-white population. Their transition into a separate group, Afrikaners, with a unique language and culture, is also detailed.

The conflicts with the British over diamond and gold mines, which culminate in the Boer War are described, as well as the strange Anglo-Afrikaner white people collaboration that comes into existence after the war to suppress the non-whites of the area.

The history of black and non-white opposition to the infringements on their rights is also described. Their attempts at non-violent solutions, and the brutal massacres by the white government in response are presented.

The book is limited because, having been written 20 years ago, it doesn't portray the final ending of Apartheid and the aftermath. However, for someone trying to come to grips with how such a despicable policy existed into the late 20th century, this is a great place to start.

I found out that the British general Kitchener developed the first Concentration Camps during the Boer War to "concentrate" the Afrikaner women, children, and servants so he could burn and raze the farms that were the source of enemy supplies. Many thousands died in these camps from unsanitary conditions and overcrowding. Also, I learned that Ronald Reagan's policy of constructive engagement in the 1980's actually encouraged the white regime to continue in their doomed course of continued Apartheid. Highly recommended for anyone interested in the roots of racial discrimination.

There's an eerie, somewhat supernatural tone to Erdman's writing, hidden beneath the tough veneer of hard, modernist imagery. "he/is gargoyled," she writes of Kevin Spacey in the imminently disturbing movie, "Seven," "has mastered/the architecture of faith-/the language of churches./As his locks are picked,/he prays:/'...through me,/enter into the City." Certainly, her lines capture the moment of tension and anticipation of the frightening film. I adore Erica Erdman, adore her startlingly original poetry and wicked sense of humor. I marvel at her commanding presence and captivating voice. But perhaps the most remarkable thing about her is illustrated by her poem "Epiphany For Amphibians Abandoned By Their God," where she writes, "we are left in shallows/with cracked wheat and whalebones/short of breath, scavenging/for scrapmetal and hearsay." Erdman has the ability to suggest that the world is other than we think it is, and from tales told by fireside, to the Blair Witch Project, THAT is the soul of horror.

About a decade has past since I read this book while in High School. I remember liking it a lot as I read it and still remember some of the themes that were very consistent through so many of the stories... If you like Hansel & Gretel, you'll enjoy this.

the book came to me really quick, I was so happy I didn't have to wait long. and it's in perfect condition.

So easy to go by, and it really works! I have learned my basic alphabet in one week! You feel like a little kid when using this as a learning tool as an adult, but I guess that's how everyone learns. My husband is a native writer and he says I write better than him---thanks to this book. Well, thin workbook.

About the Book :
The List is mainly based on the official epigraphical publications of the Archaeological Survey of India, like Annual Reports on Indian epigraphy, Epigraphia Indo-Moslemica and its continuation Epigraphia Indica Arabic and Persian Supplement, reports of the State archaeological departments, private publications in Persian and Urdu including periodicals and journals, not easily available to scholars and research students. It provides the most important but sadly neglected source-material for medieval history.
Apart from providing a comprehensive list of more than 2,000 inscriptions from West Indian states of Goa, Gujarat, Maharashtra and Rajasthan, its topographical list of places and nine exhaustive indexes-States, Districts, Dates, Dynasties, Kings, Persons, Findsports, Subjects and Buildings, Places, Professions, Terms, etc. mentioned in the epigraphs-will enable one to immediately lay his hand on an inscription of any place, and date, any dynasty, any king, total inscriptions from a district, a state, of a dynasty, a king, etc.
The List can truly claim to be a very useful tool for researchers in the multi-dimensional history of medieval India.

About the Author :
Dr. Ziyaud-Din Abdul-Hayy Desai (b. 18 May 1925) has had an exceptionally brilliant career throughout topping the list of successful candidates at the B.A. and M.A. examinations of the undivided Bombay University. After teaching Persian at University level for about six years, he joined the Archaeological Survey of India as the head of its Perso-Arabic epigraphy section in 1953 and finally retired as Director (Epigraphy) after a distinguished career of three decades.
Recipient of many prizes and medals including the Chancellors` Medal, Epigraphical Society of India`s Distinguished Epigraphist Award, President of India`s Award and Sir Jadu Nath Sarkar Gold Medal of the Asiatic Society of Bengal, Dr. Desai has been responsible for establishing the Perso-Arabic epigraphical studies on a sound footing. During his tenure, thousands of inscriptions were copied from all over India and listed in the Annual Reports on Indian Epigraphy and hundred of them published with texts, English translations, historical notes and facsimiles in the Epigraphia Indica Arabic and Persian Supplement of which he edited twenty bulky issues.
Dr. Desai is the author of a dozen and a half works and more than 350 articles on Indo-Muslim history, art, architecture and numismatics, Indo-Persian literature, old Urdu (Gujarati language), etc. He is currently engaged in the History of Shah Jahan in the words of his court historians.

Contents :
Preface
Abbreviations and Titles of Works Quoted
Introduction

A
1. Abbasgarh 2. Adavad 3. Ahmedabad 4. Ahmednagar 5. Ajabgarh 6. Ajmer 7. Akkalkot 8. Akola 9. Akolner 10. Akot 11. Alanpur 12. Alwar 13. Amarpur 14. Ambad 15. Amber 16. Amner 17. Amod 18. Amreli 19. Anad 20. Ankai 21. Ankleshwar 22. Antur 23. Ashti (Dt.Bhir) 24. Ashti (Dt.Wardha) 25. Aurangabad 26. Ausa

B
27. Bagmandala 28. Bahroj 29. Bairat 30. Bakaliya 31. Balapur 32. Bankot 33. Barambad 34. Baran 35. Bari 36. Bari Khatu 37. Barmer 38. Basim 39. Basni 40. Bayana 41. Bet Dwarka 42. Bhadgaon 43. Bhadreshwar 44. Bhalej 45. Bhamer 46. Bharatpur 47. Bharuch (Broach) 48. Bhatasan 49. Bhavnagar 50. Bhir 51. Bhokar 52. Bhuj 53. Bodhan 54. Bombay 55. Budhel 56. Burhanpur

C
57. Cambay (Khambhat) 58. Chakan 59. Chaksu 60. Champaner 61. Chandor 62. Cheul 63. Chittorgarh

D
64. Dabhoi 65. Dabhol 66. Danda 67. Dazed 68. Dasaj 69. Daulatabad 70. Deglur 71. Dekawada 72. Dewalgaon-Raja 73. Dharur 74. Dhodap, See Machi Dhodap 75. Dholka 76. Dholpur 77. Dhrangadhra 78. Didwana 79. Dig 80. Div 81. Dive Agar 82. Dohad

E
83. Ellichpur 84. Ellora 85. Erandol 86. Etamda

F
87. Fatehkhelda 88. Fatehpur (Shaikhwati)

G
89. Gagraun 90. Galna 91. Gangapur 92. Gangwana 93. Garh (Tahangarh) 94. Gawilgarh 95. Ghoda 96. Ghogha 97. Godhra 98. Gondegaon

H
99. Halol 100. Haldarva 101. Harsol 102. Harsore 103. Himmatnagar 104. Hindaun

I
105. Indrai

J
106. Jafarabad 107. Jaipur 108. Jaisalmer 109. Jalgaon-Jamod 110. Jalna 111. Jalor 112. Jambusar 113. Jamkhed 114. Jamnagar 115. Janjira 116. Jhalwar 117. Jhor 118. Jhunjhunu 119. Jodhpur 120. Jornang 121. Junjala 122. Junagadh 123. Junnar

K
124. Kadi 125. Kagzipura 126. Kalamb 127. Kalyan 128. Kaman 129. Kamthi 130. Kamrej 131. Kandahar 132. Kapadwanj 133. Karad 134. Karanja 135. Kathodara 136. Kathoti 137. Kati 138. Khakhrechi 139. Khanapur 140. Kharakdi 141. Kharda 142. Kharwandi 143. Khed 144. Kheralu 145. Khokri 146. Khuladabad 147. Kolhapur 148. Kota 149. Kuchera 150. Kumhari 151. Kutiyana
L
152. Ladnun 153. Lakhanwada 154. Lodrova 155. Loharpura 156. Loliana 157. Lonar

M
158. Machi Dhodap 159. Madhi 160. Mahur 161. Mahuva 162. Makrana 163. Malan 164. Male 165. Malegaon 166. Maliya Miyana 167. Malkapur 168. Manchar 169. Mandal 170. Mandavgaon 171. Mandor 172. Mandvi (Dt. Kachchh) 173. Mandvi(Dt. Surat) 174. Mangalpur 175. Mangrol 176. Mangril Pir 177. Mania 178. Maulanagar 179. Mehsana 180. Merta City 181. Miraj 182. Modasa 183. Morvi 184. Mozamabad 185. Munjpur

N
186. Nagapur 187. Nagara 188. Nagaur 189. Nagpur 190. Naldurg 191. Nanded 192. Nandurbar 193. Naraina 194. Narayangadh 195. Narnala 196. Nashik 197. Nasik, See Nashik 198. Nauganwa 199. Navsari 200. Nikol 201. Nilanga 202. Nimbait 203. Niwai 204. Nizampur

O
205. Olpad 206. Osmanabad 207. Otur

P
208. Pachad 209. Paithan 210. Palanpur 211. Pali 212. Panchgawhan 213. Panhala 214. Papdi 215. Parantij 216. Parbatsar 217. Parbhani 218. Parenda 219. Parner 220. Parola 221. Partur 222. Pasnavada 223. Patan 224. Patdi 225. Patur Shaikh Babu 226. Petlad 227. Phalodi 228. Pipar City 229. Pirana 230. Pirawa 231. Pokhran 232. Poona, see Pune 233. Prabhas Patan 234. Pune 235. Purli-Baijnath 236. Pushkar

R
237. Radhanpur 238. Rahmatpur 239. Rajapur 240. Rajkot 241. Rajpuri, 242. Rajur 243. Ranpur 244. Ranthambhore 245. Raver 246. Rayania 247. Ren 248. Ritpur 249. Rohal Sharif 250. Rohankhed 251. Rupbas

S
252. Sachin 253. Sambhar 254. Sami 255. Sanchor 256. Sandhier 257. Sangamner 258. Sankheda 259. Sara 260. Sarkhej 261. Stara 262. Shahabad 263. Shahgadh 264. Shendurni 265. Shirala 266. Shirol 267. Sholapur 268. Sidhpur 269. Sir Mathura 270. Sojat 271. Sunel 272. Surat

T
273. Tadkeshwar 274. Tahangarh 275. Talaja 276. Taltam 277. Tankaria 278. Taragadh 279. Tarapur 280. Thalner 281. Thane 282. Tharad 283. Tijara 284. Toda Raisingh 285. Tondapur 286. Tordi 287. Tuljapur

U
288. Udaipur 289. Udgir 290. Una 291. Undheri (Island)

V
292. Vadnagar 293. Vadodara 294. Vaijapur 295. Vaisagarh 296. Vankaner 297. Vasavad 298. Vasrawi 299. Vatva 300. Velha Goa 301. Veluz 302. Veraval 303. Vijapur 304. Viramgam 305. Vishalgadh 306. Visnagar

W
307. Wadhwan 308. Wai 309. Walan 310. Waregaon

Y
311. Yeshvi
Index I - States
Index II - Districts
Index III - Dynasties
Index IV - Kings
Index V - Dates
Index VI - Findspots
Index VII - Subjects
Index VIII - Persons
Index IX - Buildings, Places, Professions, Terms etc.

ARIES RISING by Arthur Herzog is a book to be savored. It starts out easy but things soon pick up big time.Phlip Castle, newly divorced and bored with life, vacations on the Carribean island of St. Jean. He only plans to stay awhile, but as he is unpacking, a small plane crashes nearby. He rushes out to see what happened and finds the pilot bears an uncanny resemblance to him. A chance encounter on the beach with a beautiful blonde psychic and friend of the dead pilot, changes his life forever.

The blonde, named Marie-Celeste, introduces him to four fascinating tycoons, rich beyond belief, all cardinal signs, who live in elegance and style. Unbeknownst to Castle, they are all criminals. In a fabulous James Bond-like adventure, Castle pits himself against these astrology-driven, clever killers, who want to take over the government of the Caribbean island of El Parador. Castle has only one advantage--his sign--that makes the criminals trust him.

The book is hard to put down as it moves from one disaster to another. For example in a scene between the criminal's yacht, the Zodiac, and the warship of the president of El Parador things begin to heat up: "Activity on the yacht had centered on the Cigarette, long, sleek, equipped with two powerful twin-screw engines, capable of sixty knots or better, somebody said. The Zodiac, meantime,was headed in a wide notherly arc that carried her toward the warship's starboard beam, maintaining the same distance. Again the three-inch cannon fired; this time spray reached the ship. The great white yacht began to zigzag across the sea. What must the skipper think when he saw that the yacht refused to run?"

The excitement is parlayed by Herzog's intimate knowledge of the Caribbean--its food, culture, and way of life. Why hasn't this book been made into a movie?

I read these works for a graduate seminar on Aristotle.
Topic of Metaphysics is Ousia=substance and being. What is the meaning of being? With respect to matter and form, it is primarily about form. Analytically both can be separate and distinct, but not in reality. One can analyze matter by potentiality and actuality. Matter can't answer the question of being without form. Some natural things are always a composite of matter and form, it is the answer to the question of what is ousia or being in nature. Matter by itself can't give us the answer to what a thing is.

Ousia=substance and being. Ousia= Being is the "this" spoken of in primary ousia. This is contrary to Plato. Categories vs. Metaphysics. We can talk of the "being" as quality as "not white." Being spoken of in many ways but only of one thing, i.e., "the focal being." Word being has flexibility. Other flexible words is essence. (the what it is to be). In Greek for Aristotle, a bed is not an Ousia because it is from techne=craft it can have an essence. Ousia is reserved for material things self manufactured in nature. All things are derived from a primary ousia.
This has to do with focal being, health is such a word. When we talk about different aspects of health, it is not a universal definition like Socrates looks for. Aristotle says you can't find it. Thus, the word "being" is just a word in a sense a focal point like the word health, i.e. healthy skin, healthy food, then there is health, for Socrates what is health. Aristotle says no, health is unity by analogy. Aristotle is OK with using examples. Math is not independent knowledge, it is dependent on things math is not a primary existence. Being is neither a universal nor a genus, (genus is animal in hierarchy). It is as though Aristotle wants to say that the primary meaning of being is the "this" the subject, i.e. Socrates not human all by itself, not animal all by itself.

Ousia= Being is the "this" spoken of in primary ousia. This is contrary to Plato. Categories vs. Metaphysics. "This" is ontologically primary. Ontological= the most general branch of metaphysics, concerned with the nature of being.

In the categories discussion, he doesn't talk about the distinction between matter and form, it comes later on in the Physics and then the Metaphysics. The "this" is ontologically primary in terms of what the "being" something, what something is. Why would it be wrong to say that primary ousia can't be primary from the standpoint of knowledge, it can't be the distinction between ontological and epistemological? Why would it be wrong to say that the "this" the perceptible encounter wouldn't be primary from the standpoint of knowledge? Because, whatever the categories are whatever the notions of say "horse" the "this" is a horse, the "this" is ontologically primary, but it can't be epistemologically primary because a "this" by itself is just a "this" the question "What is this" called a horse is to involve the categories of knowledge. Therefore, from a knowledge standpoint, secondary ousia, which is things like categories and context, they have primacy in knowledge. However, from the standpoint of "being" the perceptible "this" has primacy. This is just a technical way of distancing him from Plato. In the Metaphysics, the question of form is primary Ousia. Ousia =form in Metaphysics. In Metaphysics, the "this" is simply matter. Aristotle did not give up on Ousia as form. This matter and form is never separated for Aristotle, thus a composite of matter and form is in the Metaphysics. In realm of nature, form and matter can't be separated for Aristotle. If you only talk about matter, you have nothing definable. You never come across things without their form. God is only exception to form and matter together.

Ousia as form and essence. The essence of a thing is "what" it is, it gives us knowledge. Definition= essence. Bronze can't be essence of circle, the form is important, not the matter.
Can't use abstract math to explain a human. When it comes to knowledge, we must emphasize the ousia as form. It isn't that first you have material things, and then the mind adds form to it, whatever the particular thing is, it always was that form. Then when we learn about it, we actually just discover what the thing is. Therefore, it is a process of coming to understand the universal, the essence, but that was always there in the thing, it just needed to be done. So what he is emphasizing in the Metaphysics is the idea of ousia as form, as some kind of essence, but never separated from matter!

Ousia --1. Grammatically basic. 2. Ousia As Ontologically basic, something that exists in its own right. The 1st example is how humans speak, the 2nd example is how things really are, both are both side of the same coin.

Principle of Noncontradiction
Arche= principle, beginning and rule. Aristotle thought that this was the firmest of all principles. It is impossible for the same thing to both belong and not to belong to the same thing at the same time to the same thing in the same respect. An important governing thought in Western philosophy. A thing is what it is, it can't be equal to its opposite. Aristotle thought reality was organized this way. It has to do with both knowledge and being. Aristotle states that if this principle is true then it is the firmest of all principles both for knowledge and reality. In the same respect, what does it mean? It shifts depending on circumstances. From standpoint of knowledge and reality principle of noncontradiction is stable. The three factors of the principle are: the same thing, in the same time, in the same respect, is what Aristotle is calling the principle of noncontradiction. In order for knowledge to be reliable, these factors are in play. Can't be going up and down a hill at the same time. 1 of 3 factors has changed, time. A "hill" is both up and down but meaningless unless you think in relation of motion. Aristotle believes when it comes to knowledge and reality the principle of noncontradiction is most basic and most fundamental and evident principle, because without it we can't communicate or think about things. Aristotle explains well how we lead our life by the principle a very pragmatic explanation. This is a principle we live by as humans thus, no one can deny it!
If you talk about change as a potentiality, you have a way of solving the puzzle. This actually serves as a slap at Renee Descartes in the future wondering if he is conscious or in a dream state. All philosophy stems from wonder and puzzlement. Aristotle makes distinction between worthy puzzles or useless ones.

Emphasis between primary and secondary being, Ousia.
For Aristotle Ousia or being is not just a thing, many ways being can be understood. Primary Ousia is things perceptible in nature. Secondary Ousia or being is sometimes being is how we understand things, i.e., big or small, etc, this is how we talk about things. He stretches the way Ousia in many ways. Matter can't be primary being like atomists, nor form alone like Platonists. However, when we analyze beings, we can use secondary being. Idea of "is" or "being" will shift depending on what you are talking about. The term "being" has plurality to it, depending on how we regard it (like using a hammer as a paperweight). Even though Metaphysics emphasizes form, it is "this form." Primary thing is the "this."

He wants to move away from Plato's idea that we can separate matter from form. A things essence is going to be the ultimate answer to the question of what is being. However, a things essence can't be separated from its statement of thing, it is almost as though that this essence is going to mean the definition of a thing, "what it is." Then in some respects, it has the characteristics of a secondary being. If you want to know what is the big deal about the perceptible "this," the primary ousia? Again, and again, the best way you can get a handle on that is he is critiquing Plato! He wants to move away from Plato's idea that it is possible to understand beings apart from the material world. Aristotle does make certain commitments; he makes certain commitments to the idea that the primary sense of being must be used in nature that are evident to us.

The Platonist in Aristotle says if the mind desires and is naturally inclined to pursue knowledge and he gives us a map how does it acquire knowledge. The Platonist in Aristotle says in the Metaphysics that if all there is, is matter and form then there is always an element of elusiveness in things because matter cannot fully deliver how we know things. When he gets to the question of the Divine, he does so because he believes that the natural desire of the mind can know that it will not have a final resting place with respect to just composite things. Especially since these composite things are always changing because nature is the realm of movement and change and the idea of form will at least give us access to how we can know changing things and actuality and potentiality. Changing things will always have this element of excess, beyond the minds capacity to grasp.

His talk of the Divine is the idea that there is something in reality that will satisfy the minds' desire for the ultimate stable resting point. If change were the last word, the mind could never come to rest. This is what Heraclitus argued for, Aristotle didn't like it. He wants to grasp the final. For him the Divine is satisfaction for the mind to grasp reality.
Uber Ousia. Aristotle here is talking about 2 senses of eternity.

1. Endless time.
2. Timelessness. 1st is never begins, never ends this is eternity or infinity. 2nd is in order to understand whole world there has to be something, the unmoved mover.

Ideas of potentiality and actuality criticizes Platonic idea. Potentiality has idea of negation in it. Thus, a thing in nature always has actuality; we are always on the move. Divine is pure form and actuality without matter and potentiality. Ontology now moves to theology. This is his theological science. (Theology in the Metaphysics is speaking about God for Aristotle). In reality, composite of form and matter is always in motion until it ends. Any actualization has potentiality it is prior. Actuality is prior to potentiality; this is his ultimate metaphysical statement. Two ways Aristotle proves this idea. 1st is human reproduction brings us into being. Our parents actually reproduced us. 2nd is God the ultimate sense of actuality prior to potentiality.

Talking about other philosopher's ideas. Hesiod question of the Gods in poetry, night comes before day, thus we don't have access in the "dark" symbolic of precedence of something unknowable, and Aristotle doesn't like it. Thus, for him he has the unmoved mover.
The pure actuality of the Divine is Aristotle's nominee for the principal that explains why there is this movement in the first place. Limitation in nature is matter which is unstable but all things in nature strive to their potential. Thus, you have pure actuality of Divine. God is Prime mover or final cause not efficient cause for Aristotle.

Rational and non-rational potentiality. This is how Aristotle recognizes the phenomenology of human thought. What rational means here is human drama of seeking what might or not work out. Now rational is stable when you heat water it boils no other potentiality. Thus, non-rational movement is very regular. Human reason is precarious we may not use potentiality to reach actuality. When we practice medicine, it might not work out.

Theoria=contemplation. There are three kinds of ousia, all are a study of secondary ousia in some way.

1. Physics-study of material and moveable.
2. Mathematical-study of ousia that is non-moving, (1+1=2 always), but is derived from matter.
3. Theology is study of ousia that is non-moving and non-material.

This is scheme of understanding the nature of understanding something. 3rd level is big for Aristotle. 1st two levels have limitations to them. We begin from wonder (ignorance) philosophy is to illuminate wonder with answers. He doesn't deny Greek deities but the way poets depict them is deficient.

Movement is a way of understanding change we see this in the Physics. Movement is actualization of potential. Psuche=soul which is the word he uses for life. Things in nature that are alive. Soma=body. Plato separates soul from body, Aristotle doesn't. Aristotle's text De Anima is on "The Soul" is a philosophical biological treatise. We have three-part soul, plant, animal and human all are part of this.

I recommend Aristotle's works to anyone interested in obtaining a classical education, and those interested in philosophy. Aristotle is one of the most important philosophers and the standard that all others must be judged by.

It uses the alphabet to teach children about the history, wildlife, and amazing sights in Arizona. Children learn about kachinas, saguaro cacti, Nogales, and the Casa Grande plus much more. The art work is done in graphic design using rich, Southwest colors.

ARMAGEDDON NOW: THE END OF THE WORLD A TO Z covers the end of everything in all belief systems; from the Rapture to scientific views of possible end of world scenarios. An A-Z arrangement looks at predictions, prophets and science side-by-side, providing extensive listings, not just paragraph listings, of theology, including many quotes from source materials. An excellent survey for any interested in future and prediction - or the history of such predictions made in the past.

Diane C. Donovan
California Bookwatch