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I am so impressed with Badshah Khan to the point of being overwhelmed with admiration. One reason is his breadth of vision and his tolerance. At one point Gandhi asked Khan if his English sister-in-law had become a Muslim, and Abdul Ghaffar Khan replied that he did not know: "Why should not a husband and wife adhere each to their respective faiths?" (p.145) I long for this kind of tolerance in the world!

The book is an amazing story of success and failure. Khan and Gandhi succeeded nonviolently in bringing independence to India. The failure lies in the facts that: 1) Neither one of them wanted to see the partitioning in to two nations, 2) their dreams of a united Hindu-Islamic nation turned into a nightmare, 3) they both envisioned a nonviolent nation and that has turned out to be a far-fetched notion. Yet, Khan & Gandhi proved that non-violence can work, as proven again by Martin Luther King, Jr., and Nelson Mandela.

As the author notes, probably no other leader suffered so much for the cause of peace and nonviolence as did Khan. No, not even Gandhi or even Mandela. I think we have in this book the profile of THE most amazing man in world history!! And the fact is that he is probably known by far less than one percent of the world's population.

I love everything Eknath Easwaran writes and this book exceeded my expectations. The stories and information are priceless - buy this book if you want to know about the life of Badshah Khan.

I request customers and other visitors to read the article by Arif H. Akhunzada titled "Bacha Khan legacy is Questionable" with caution because in Pakistan objective interpretation and description of history is mostly marred by the official stand on history enshrined in the so-called "Pakistan Ideology".

Pakistan Ideology i.e. the Idea that sparked the struggle for Pakistan is a highly communal, theocratic, and Pan-Islamist view of history that considers the people of the Subcontinent to be divided into two religious communities-Hindus and Muslims-with entirely different ways of life and very little in common to live in a single state or society. According to this ideology, the Idea of Pakistan was born when the first Arab Muslim invader i.e. Mohammad Bin Qasim invaded India (Sindh) and converted some of its inhabitants to Islam.

This divisive and jingoistic philosophy very well serves the interests of the military bureaucracy that has been ruling Pakistan since inception and the allied religious and fudal classess.

As Abdul Ghaffar Khan aka Bacha Khan espoused a non-communal approach to life in which the highest spiritual act and worship was the "service of humanity" irrespective of religious affiliation and practically upheld what he thought as the true purpose of life ( evident from his personal life and joint struggle with Hindus, Sikhs, etc. for freedom), he, therefore, is an anathema to Pakistani national elite. This elite, through a systematic campaign, has tried its best to malign Abdul Ghaffar Khan, mispresent him to the world and his own people i.e. Pashtuns, make him controversial, and permanently erase him from history and the memories of the successive generation of Pashtuns. These elite want Pashtun society to evolve the Taleban way.

There is also another dimension to all this. The political, bureaucratic, economic, and intellectual elite of Pakistan predominently comes from two communities; Punjabis and Muhajirs. The other three communities of Pakistan i.e. Sindhis, Baluchis, and Pashtuns have only peripheral rule in Pakistan. The Punjabi-Muhajir elite wants to build a Pakistani nation based on Islam and Hindustani Muslim Culture. Therefore, any thing that gives these marginalized communities (i.e. Baluchis, Pashtuns, and Sindhis) a sense of identity, pride, self-esteem, and confidence is virtually unbearable for the Punjabi-Muhajir elite that dominate Pakistan.

I will request the world not to forget Bacha Khan. The values and the view of life he upheld are eternal and humanistic. His legacy belongs to the entire humanity rather than a specific community. As a Pashtun, I believe that my people i.e. Pashtuns can achieve spiritual and material success only if they follow Bacha Khan's philosophy of non-voilence and peaceful struggle for personal and collective development. Unfortunately, initially British and later Pakistani state ruthlessly suppressed his movement and philosophy. The politics of the Cold War, in which radical Islam and Jehad were used as counter to communism, also have its share in weakening Bacha Khan's "Khudayi Khidmatgar Movement".

I will further request that readers should read anthropological studies on Pashtuns than relying on superficial views about them here and there.

This is a sweeping portrait of Badshah Khan, a courageous Muslim figure. I felt inspired as I read this touching work, though I wanted more.
I wish that Khan's autobiography, My Life and Struggles would be more readily available. Also, a more detailed biography would be helpful. This book is wonderful as an overview but one who wants to dive deeper should investigate further.
This book is an excellent introduction to Badshah Khan. It shows how one can use the bismillah (in the name of God the infinitly compassionate and merciful) as a means to internalize compassion and mercy in ourselves. This is the core of Islam and of the utmost importance today.

All the Amazon reviews for this book below perceive Abdul Ghaffar Khan superficially, only from the angle of the non-violent doctrine and rural Islamic philosophy he preached, rather than any practical political accomplishments and impact on history and his society that may have been made by him - or the lack thereof. High ideals are fine, except that they are a little ephemeral as far as practical reality is concerned - unless they help achieve something effective and concrete. And sadly this is what this otherwise good and simple man failed to do. Living in the same society as he did, I will focus on him from the angle of Pashtun social realities and issues, unlike the other foreign reviewers who are just content with the usual wishy-washy praise of his non-violent Islamic ideals. It must also be kept in mind that Eknath Easwaran is a pacifist Hindu thinker, and so has written this book mainly from the viewpoint of highlighting his pacifist aspect above all else. Which is true, since Ghaffar Khan's pacifism was largely Hindu inspired, but for Pashtuns he is basically a politician and cultural figure, and pacifism is just a facet of his character, albeit a key one. 20th century Pashtun political history is an obscure issue but still crucially important, inspite of its failed and forlorn character. I consider this book as perhaps the most useful introduction so far for the foreign reader, of the man at the centre of it - and I rate it at five stars because there are only a handful of books worth the name on the international level that deal with his doings, and this one is about the story of the man himself. Ghaffar Khan aka Badshah (or Bacha) Khan was a towering figure mainly because of his personal qualities of head and heart - infinite patience, steely determination and simplicity. He himself belonged to the Hunnish origin "Khan" Pashtun landowning class. He is acclaimed by most Pathans (Pashtuns) as being the father of their "nationalism". He founded a simple rural political-cum-cultural-cum-religious movement in the countryside to "dignify" Pashtuns and their culture and language and free them from first British and then Pakistani rule. They were known as "Red Shirts", the name being derived from their uniformed cadres and were first affiliated politically with the All India National Congress of M.K.Gandhi and later merged into and then broke with many other Pakistani groupings (when they couldn't dominate them). They were finally turned into a formal political structure of their own by 1986, which came to be dominated by his late son and daughter-in-law, and is now very much their family concern, a "lucrative" political party in the hands of his grandchildren and their in-laws and other cronies. They now use his image and "philosophy" to keep their fortunes alive. He was the key regional ally of Gandhi in his non-violent independence struggle for India. His position on Pakistan was varied and inconsistent. He had earlier tried vainly to oppose the dissolution of the Turkish Caliphate in the 1920s. All these activities earned him long spells in jail. But his anti-British stance didn't stop him from getting his sons elitist British educations and properties in Britain, as well as good political positions and alliances in later Pakistani governments.

Let us now review Badshah Khan's accomplishments - and those of his successors - for those are what really count in the historical long run. What is there visible to us that he has achieved for his people through his struggle and philosophy? Nothing but a vague demand for some sort of a "Pashtun nation" of sorts that even its proponents very conveniently refrain from defining exactly - and some sort of "unity" for the Pashtun ethnicity divided between Afghanistan and Pakistan. That was never really elaborated upon either. First of all, he desired Pashtun political union with India, after it became independent; later, he toned that down and would give the impression of wanting total Pashtun independence; otherwise, he would only demand Pashtun provincial autonomy within Pakistan; and many a time, he swore fealty to Pakistan's integrity! He is also known for his advocacy of Afghanistan as the "real" Pashtun state, and that is where he now lies buried. In the end, he merely wanted to change Pakistan's Pashtun province's name from NWFP to the more realistic "Pakhtunkhwa". That was the nature of his ever efflusive politics. No doubt he talked about some vague Pashtun independence and national self-determination, but avoided really important issues like improving and reforming their cultural quality. Otherwise he was just a popular rustic social figure, wearing the rude homespun cotton garb of a village simpleton who gave his society nothing of particular merit other than going around from village to village drinking green tea with the men and extolling the virtues of rustic Pashtun goodness and their good old rough Red Shirt camaraderie. Now let us see what effect this influence of his has had. When we look at the Pashtun society in 2006 and compare it to what it was in 1930 - at the height of his movement - we see no real changes in it at all: their dirty mud caked village roads and stinking ramshackle bazaars are the same, their rich, exploitative landowning upper and noveau riche classes, who use their educational skills and government jobs to enable their legendary corruption, plunder and pelf (and who are the local comprador dependents of US global imperialism) - are the same; the great masses of the Pathan populace are boorish vicious tribesmen and illiterate peasant artisans, cultivators and daily wagers, little better than animals in any respect, going around swathed in their rough stone age felt sheets and caps and turbans, working with much the same equipment in their fields as they did 3000 years ago in the days of their Gandhara predecessors, and living likewise: the open drains by the roadside and walls serve as the men's public urinals. The only notable differences between Gandhara and now are that there are some dilapidated roads, vehicles, electricity and various other trappings of modernity that were introduced here by British influence; and lately Pashtuns have been inundated with cell phones, in an unnatural and despicable mix that I call "neolithic globalism" - and Badshah Khan or his marvellous legacy are certainly not responsible for that. (It is because of the folly and misdemeanours of the modern world that we see the likes of backward Bedouin sheikhs sporting chunky Rolex watches and Rolls Royces, and medieval Pathan ruffians of all hues - and other such "natives" - having undeserved free access to the latest electronic gadgets and vehicles, and taking them for granted. Sad paradoxes indeed). The modern state institutions that exist in the Pashtun areas under Pakistani rule are those bequeathed by former British rule, and they exist merely as a modern verneer beneath which things go on here as they have been doing for thousands of years. With these institutions existing just as rubberstamps, the real decision making power lies with informally constituted tribal councils made up of "elders" and "influentials" and "notables" at the local level, extending all the way up. Bribery, patronage and coercion and are considered normal business procedure. Nobody pays taxes, and smuggling constitutes trade. Gun running, narcotics and counterfeiting are traditional lucrative sources of income here. Merit doesn't exist. People tend to settle all disputes personally owing to police and government ineffectiveness in such a society, and given the extreme and proud Pashtun temperament - often end up using guns whatever the nature of the problem. Grasping, greed, jealousy and lawless behaviour are customarily extolled as being "manly". "Insults" have to be avenged - often by death - and so many things are regarded as insults, that normal people elsewhere can't even imagine: for instance, asking someone to remove his car parked wrongly behind yours can be regarded by him as insulting, and among most Pashtuns in general such incidents are the norm because of their lack of adherence to and cynical disregard for proper procedure and manners is so universal as they haughtily dismiss all such procedural "fuss" as being beneath strong, clever men. Even someone overtaking another person's car is often regarded by the one being overtaken as an insult... Pashtun fracticide, treachery and tribal disunity are unparalleled and legendary. Extreme religious fervour has always been the norm in this claustrophobic society. Its conventions are extolled and enforced ruthlessly. Marriages are all arranged. Women are still bought and sold in marriage deals. Polygamy is considered normal and even a prestigious aspiration. Pashtun society is infamous for its sub-human and extreme cultural attitudes regarding its women and their rights. Afghan tribesmen use the Pashto word "kaddah" for wife which literally means "baggage" or "belongings". Women are made the cornerstone of a twisted all-pervasive male "code" of feudal-tribal "honour" that rules day to day Pashtun living, involving senseless butchery, blood feuds, duels and land and money grabbing. What is more, the women willingly and "proudly" accept their place in all this too, may I inform those shocked western and other liberals who read this! (After all, it is they who make sure to pass on these noxious traditions to their sons).

In short, Pashtun society is a lowlife jungle society in every sense of the word, at a time in history when all should know and do better. It is stuck in a time warp. All this is what Badshah Khan (and now his brood) endorsed and glorified as the "Pashtun nation's precious cultural identity", a situation to protect and be proud of. His non-violence was mostly a tactic for political activities against the British, and later the Pakistani administrations. And not all of this was non-violent either, if one cares to read about the Qissa Khwani Bazaar massacre of 1930 and the Baburra massacre of 1948, where he got hundreds of his uniformed cadres slaughtered as they were preparing for confrontations. No doubt the reader will come across gushing, over-reverent Pashtun views regarding him. (An example is a Pashtun's Amazon review for the 1998 edition of this book, on a separate webpage). But these are worthless tinsel, the bombastic rigmarole typical of the blustery and exaggerated Pathan mentality and "public morality" that they show to others, especially foreigners. You can ask me instead about what Badshah Khan & Co. accomplished. I belong to the same provincial district as the Badshah Khan family, called Charsadda, and my family is even distantly related to theirs.

So honestly, what did this man achieve in his society that merits such a fuss? His successors are nowadays typical Pakistani politicians, who run an opportunist business venture of a party devoted to robbery and thuggery. That is what characterises Pakistani politics nowadays. Not only have things not changed in Pashtun society, but they have in fact taken a turn for the worse since America revived and equipped Islamic fundamentalism here to counter the USSR in the 1980s. Whatever little cosmetic good 100 years of British rule did the Pashtuns in Pakistan has now been effectively wiped out by that. Badshah Khan could not give his people what their British "oppressors" had given them, and he merely created a cheap circus troupe, a cheerleading carnival performing in red uniforms for the benefit of bored peasants and later, corrupt politicians. Although he himself definitely had a strong character, with a deep sense of genuine personal committment and he suffered greatly for his rustic nationalist causes, that alone amounts to nothing on the real level as he had nothing significant to offer and improve his society with other than calling for some ephemeral nationalist unity based on a decidedly decrepit culture. If Pathans honestly realise that, then there might be some hope for change in their dark lot. If not, then they should happily keep Badshah Khan as their icon along with their pathological, medieval state of being for as long as they exist. It is indeed sad to see how the exaltation of the lowest common denominator factor pervades all affairs of life globally nowadays - whether that means praising rarified ideals, or eulogising inferior and bad culture among other things. After 9/11, these negative potentials become very clear indeed.

I purchased this book as a holiday gift for "tween" members of the family. At this time, all I can say is that the book was accurately described and shipped promptly.

My kids loved the two books in the series, they hardly wait for the final volume.

My 11-year-old son reads everything he can get his hands on. When I asked him how he liked this book, he thought about it, and finally said,"I would have to say it's the best book I've ever read." 'Nuff said!

Having grown up with Edgar Rice Burroughs - this is exacty the sort of high adevnture I loved. These are more sophisticated techically (no need for starnge powers etc). I thoroughly enjoyed the first book and am not disappointed with the second. The presentation ks is superb, with excellent facsimile documents and photographs, made to look like a real journal, beautiful fold out maps and schematics of Ships, and submarines, captivate. The story is fast paced and has and authenticity to it. A real Indiana Jones meets the league of extraordinary gentlemen. Enough to stimulate the imagination of any reader adult or child. t

The ship was tossed and turned as the typhoon ripped through the South China seas. This is just a little of all the action, adventure, and mystery that happens in this book. Operation Typhoon Shore has great action, but the mystery is even better. For me the mystery is what hooked me, and kept my mind focused on the book. The book left me hanging at the end of each chapter motivating me to read more. Joshua Mowll sets the book up so I found clues in the text, and uncovered a little part of the mystery at a time. When I was reading the book it made me feel like a detective, so it felt like I was in the story.
Another reason I liked this book was because of the lively characters. The author gives each character a vivid description. At some parts during the book I felt like the characters were with me. Also, each character had a purpose, so they weren't just in the story because the author wanted them in it. Instead each character is used for a specific piece of the story that without it the reader would be lost. Finally, the mystery and characters is what kept me reading.

We enjoyed eating and making the recipes in this book.

A warning though, the food is very much like what you would find in the homes of those in China. Do not expect it to taste like the food found in an American Chinese restaurant.

I am originally from Hunan and loved its food when I was there. The recipes here are (brace for cliche) AUTHENTIC, insofar as reading these pages brings me to these very dishes experientially.

The tastes and influence of the Hunan region of China are fully explored in Fuchsia Dunlop's Revolutionary Chinese Cookbook, which provides over a hundred dishes easy to make and accompanied by color photos and stories from the province. Dishes come with historical introduction, many a cultural insight, and the author's own experiences discovering and cooking the dish: all these factors make for a fine and well-rounded cookbook which goes far beyond the usual light Hunan coverage to probe the depth of Chinese culture and cuisine, making it a 'must' for any serious collection offering Chinese cookbooks beyond one or two basics.

This is one of the best cookbooks I own. I received the book as a gift and I use it everyday.

Ms. Dunlop continues to amaze and delight with her second book. The current tome educates the reader in the disciplines of cooking (as well as) ancient Chinese history (Appendix: the Main Chinese Dynasties), language (Appendix: Glossary of Chinese Characters) and contemporary history (revolutionarily centric). Echos of David, Grigson and Fisher resonate. [Not unsurprising considering her Cantabrixian education! (superb bibliography)] I haven't yet tried any of the recipes, so cannot vouch for their efficacy - but, they have a good feel about them. Will become a classic by aficionados.

The 1970's was the nadir in the history of the US Army. This book helps explain and demonstrate the malaise that infected the Army when put in an impossible place at an impossible time. Interestingly, the malaise, rather than being confined to this theater of operations, spread throughout the whole organization and took years to correct. Undermining your troops by putting them in harm's way when the outcome (one that gained nothing) had already been determined by politicians was criminal. This lesson had been demonstrated, incredibly in this very region, at Dien Bien Phu when French politicians put the final nail in its coffin by announcing an intended negotiated end to hostilities. It is a tribute to the professionalism of our current army that similar problems are not being encountered in Afghanistan and Iraq as the politicians scrabble over the region as an election resource.

This book caused me to think of people and places I hadn't thought of for the past 30 years. I served with Delta company Sept. 1970 till July 1, 1971. Keith Nolan told a story that should have been told long ago. After reading Sappers in the Wire I was upset with some of the things that were said about Delta. But I now realize that not everyone will recall events in the same light. It has a lot to do with where you are at in the chain of command. This book caused me to get in touch with quite a few of my wartime brothers. It has also help me to remember things that were in the back of my mind, THANKS Keith for telling at least part of The Professionals story of 1970- 1971. I will re-read this book over and over, because each time it helps me remember more.
SFC Joseph H. Wolfe, Jr. US Army (Ret)
Charleston, SC

AASIGNED TO COMPANY "D" 1/46, 196 INF, I KNOW MR. NOLAN HAS TONS IF INTERVIEWS AND DOCUMENTS ON THE SUBJECT, FSB MARY ANN, I BELIEVE THAT VOLUMES COULD AND SHOULD BE WRITTEN, AS WELL AS, PHOTOS, NOT TO STOP SHORT OF A FEATURE FILM.....

This book helped me remember how lucky I am to be here to read it. I was amazed at how much detail he found in his research, best one Ive read on viet nam and what it was really like. Thanks mr. Nolan

The war was winding down but for the men of the 196th LIB home was just a distant dream. As a member of Charlie Company, I can attest to the accuracy and fairness the author treats the grunts of LZ MaryAnn. I only pray that we will never see a war like VN again.

Sawyer knows his subject. He is a master of Chinese warfare and culture. He even teaches you how to pronounce some common Chinese words that we in the west always mispronounce.

The book is great. It covers a lot --- not just The Art of War, though that's included. It is a complete study of the Chinese strategies of war and I recommend it to those interested in this topic.

Ralph D. Sawyer's translations is a must have for anyone studying military thought and theory or martial arts. This translation brings to the Western reader the ideas set down by these wise men of the past. My friends who do read Chinese say this translations is one of the best English versions. Many business professionals like to say how "Business is war" and use these warriors' thought, but here the Saywers show that the ideas set down in these classics are for the warrior and especially for peace. A lost business deal pales in comparison to what a warrior faces when he/she looses in combat. These seven classics are a wonderful guide to one who wishes to live a martial and peaceful life.

The works in this book are:

1) T'ai Kung's Six Secret Teachings
2) The Methods of Ssu-ma
3) Sun-tzu's Art of War
4) Wu-tzu
5) Wei Liao-tzu
6) Three Strategies of Huang Shih-kung
7) Questions and Replies between T'ang T'ai-tsung and Li Wei-kung

Hope that helps.

My one complaint about this book is that it uses the Wade-Giles transliteration rather than Pinyin, which is what everyone, including China, is using. Wade-Giles is now over 35 years outmoded, and can be very confusing for the uninitiated. Compare Ssu-ma I (Wade-Giles) with Sima Yi (Pinyin). Would you know that they're the same bloke? (If you do, bravo.) I assume this speaks to the age of the translation rather than an editorial choice, but it's pretty annoying that they didn't update it.

If you think you might like this book, but want more of a story than essays/discourses, I recommend 'Romance of the Three Kingdoms.' It's very long, but well-loved in most regions of Asia, and with good reason. Also, search for Zhuge Liang's commentary on 'The Art of War.' It's all on Amazon.

I first saw this book at my public library, and loved it. (Evidentally someone else loved it too, 'cause it wandered off and left a few years later.) It holds a great list of books.

Sun Tzu's "Art of War" is in there, but I especially like Tao Tai Kung (or "The secret teachings of the Tai Kung") The most entertaining thing about this work is that it is a beautiful example of a different world view. It was an excellent introduction to an entire philosophy.
(look for surprising parallels twixt this and Adam Smith's "...Wealth of Nations", with an eastern perspective.)

In considering Ralph Sawyer's translation of "The Seven Military Classics of Ancient China" one must look at the work from two angles. First, one must consider the quality of the translation, and how well the author has set the historical stage for the piece. Second, one must consider the pieces themselves, and their pertinence to modern strategic thinking.

Regarding the first issue, Sawyer has done a superb job in both his translation, and in his historical research. The prose is easy to read and understand, but the essential, almost poetic, essence of the original language has not been sacrificed. Furthermore, each piece is prefaced by a brief, but detailed, overview of the work including a biography of the author, or possible authors, and a synopsis of the historical context in which the work was created. In addition, the book is heavily footnoted, which allows the reader to fully comprehend each piece, without the primary texts being chopped up.

Regarding the second angle, I was genuinely astonished by how pertinent theses works are to modern military thinking. For such primitive (chronologically, not intellectually) works, they do a superb job of capturing the key elements of strategic thinking: maneuver, logistics, terrain, combined arms and command hierarchy. Moreover, they are extremely sophisticated in their consideration of Grand Strategy and the mobilization of the population. While these works are by no means a blue print for a modern army (the codes of conduct are draconian, to say the least), they undoubtedly provide a framework for the analysis/planning of modern operations.

This is truly a superb work that captures both the philosophical and the practical aspects of some of the most ancient books on the planet. Furthermore, it is a fascinating look at ancient Chinese history. It is truly a must read for anyone interested in military theory or international relations, particularly with China once again ascendant on the world stage.

A wonderful read of Asian history along the famous trade route. The art and photographs are beautiful and the author's style is easy to read. Not your typical, dry history read.

This book is full of interesting facts and it takes you in a cultural voyage the whole time. I found it easy to read, informative and engaging.

The Silk Road, by Frances Wood is a wonderfully detailed account of the history of what is probably the most famous "road" in history. Of course we soon learn that this "road" is actually a series of roads running here and there through many countries and many cultures. I must admit that when I first received this book, I had a sinking feeling. It appeared to be just another coffee table book. It certainly looked and felt like one. How wrong I was. Just goes to show you indeed cannot judge a book by its cover nor by its shape. I cannot remember reading a book, in particular on this subject, which was so filled with wonderful facts and obscure bits of knowledge. What was even nicer was the fact that it is so well written and so well researched. Also, unlike many of the books on this subject, it is not Eurocentric by any means. Most of the story of this famous trade route took place in the far and Middle East and this is where the author places the majority of emphasis.

While the author certainly touches on the types of goods which were carried along this route, and does address the economic aspect of trade in this part of the world over the past several thousand years, the majority of this work focuses on the various civilization, many of them completely lost, and on the travels of quite a number of important, but seldom heard of travelers and traders. This is NOT a rehash of all the old tales of Marco Polo, who, thank goodness, was not mentioned all that much. The study of Marco is interesting and enjoyable, but to learn the truth of these days and times, his writings are probably not the most accurate. Besides, if you want to learn of Marco and his family, there are certainly enough other books out there that more than cover the subject.

Now before I continue, the reader should take note. As the author fully admits, this is a very complicated work, made even more so by the spelling of place names and the various rise and fall of numerous civilizations. I must admit that at many times I was completely clueless as to where, who and when the author was referring to. This is not the author's fault, it is mine. I had no idea just how ignorant I was of the geography of the area concerned, and how ignorant of the history of that area. If you do not know what and where Zhou, Xiongnu, Yarkland, Loulan, Zhibin, Parthis, Chang'an, Qin, Gaozong, Dunhuang, Xuanzang, and several hundred other locations are, then you will be in big trouble like I was. Many of these place names are further complicated because of name changes over hundreds of years and by numerous different spellings of the same place. There is obviously a large gap in my education. I had the same problem with names of various tribes and the names of people. Even maps are not that much help, as many of the places mentioned in the author's narrative simply no longer exist. Actually and surprisingly, this did not distract from the overall work all that much. And, when you think about it, what better way of learning these previously unknown facts, than the study of a work such as this? The reader should not be put off by this...consider it a learning challenge and experience!

The author is quite outspoken and quite critical during the last part of the book when addressing "The Great Game" and the role the major European powers had in raping, exploiting and destroying traces of these wonderful and lost civilizations. She is also quite harsh in her assessment as to the role of religion is destroying irreplaceable artifacts in the name of one God or another, even addressing the recent atrocities carried out by the Taliban in Afghanistan against religions shrines and the almost complete destruction of museums, all in the name of religion. While I dearly love having access to some of these pieces of history in our own museums, I must admit that we were as guilty as the next is literally stealing from these countries. On the other hand, one wonders if some of these priceless artifacts would still exist in this world had they not been removed from their original source. Food for thought here!

This is a very readable, scholarly work and the many, many pictures, photographs and reproductions make it an absolute pleasure to the eye. This is one of those books that if you read it for the art work alone, you will enjoy and will learn. If you choose to read only one book covering this fascinating subject, then this is the one you should probably choose.

This is the best of all the many books I've read about "the" silk road, since I have been visiting Gansu province, China, for the past ten years. It is very informative, as well as beautifully illustrated and engagingly written. Wood adeptly covers the subject from varied perspectives: historical, geographical, cultural, artistic, political,etc. Superb!

Just for the photos alone, this book is worth purchasing. In addition, it provides a fascinating overview of the history of the various cultures, religions, trade products, explorers and adventurers who have made the words "silk road" evocative of a mythical and exotic time and place.

Very exciting to see the new paperbook edition of this superbly researched and compassionately written military history profile of General Creighton Abrams, for whom the Abrams tank is named. A real soldier's soldier, Sorley captures the essence of Abrams' outstanding leadership, and celebrates his unswerving commitment to his troops, particularly in the face of increasingly difficult circumstances in the Viet Nam war. Abrams' role in the conflict is explored further in Sorley's Pulitzer Prize nominated book 'A BETTER WAR'. A Better War: The Unexamined Victories and Final Tragedy of America's Last Years in Vietnam To glean an insight into one of the early influences on Abrams' leadership style, and the shaping of the ethics of command, see Sorley's latest title 'HONOR BRIGHT', a history of the West Point Honor Code. Admittedly biased, I am eagerly awaiting my copy! Honor Bright: History and Origins of the West Point Honor Code and System (CPS2 - USMA)

GEN Abrams was responsible for the quality of the Army today and since he was the Chief of Staff. His wisdom and insight into soldiering, leadership, and combat ability is what won the Gulf War. Dr. Sorley is right on the money. It is obvious that Dr. Sorley really admires GEN Abrams and he has done his homework. It's a shame that GEN Abrams died so early, he tranformed the United States Army into the force it is today, or was at the time of the Gulf War.
...

Sir Robert Thompson, a British counter-intelligence expert, called Abrams "the best U.S. General since Grant." Reading Sorley's terrific account of Abram's life, it's hard to argue the point.

Abrams was an armored warfare genius. His gruff, no-nonsense exterior masked a big heart and an abiding, deeply rooted love for his men and his country. His selfless devotion to duty is a model for us all.

For a more in-depth analysis of Abrams'considerable (though largely overlooked) post-Tet, post-Westmoreland successes in Vietnam, read Sorely's "A Better War."

GEN Abrams was responsible for the quality of the Army today and since he was the Chief of Staff. His wisdom and insight into soldiering, leadership, and combat ability is what won the Gulf War. Dr. Sorley is right on the money. It is obvious that Dr. Sorley really admires GEN Abrams and he has done his homework. It's a shame that GEN Abrams died so early, he tranformed the United States Army into the force it is today, or was at the time of the Gulf War.
I met GEN Abrams in 1973 in Germany as a young Corporal and he spoke with me for a few minutes, but he struck me as unpretentious and humorous. I met Captains and Majors who had a bigger ego that him.

Creighton Abrams may have been the greatest American soldier of the second half of the 20th century. He served as a tank commander under General George Patton at the Battle of the Bulge, in occupied Germany and wartime Korea, as commander of United States military forces in Vietnam, and as Army Chief of Staff. It was a remarkable career! Lewis Sorley's admiring biography of General Abrams narrates the principal events in appropriate detail. In the prologue, Sorley asserts that Abrams was "the quintessential soldier," explaining that Abrams "demonstrated strategic and tactical skill and audacity," extraordinary physical bravery and intellectual courage, the capacity to lead and inspire men, [and] talent in dealing with complex and ambiguous managerial challenges." The measure of the value of this book lies in whether Sorley effectively makes that case. I believe that he largely does, as the result of which this is a very good, if not great, professional biography.

Although Sorley's approach to biography is conventional, he demonstrates on several occasions that Abrams's views could be very unconventional. Early in his chapter about West Point in the mid-1930s, for instance. Sorley asserts: "From the beginning Abrams was alienated by some aspects of the cadet experience." According to Sorley, Abrams was highly self-motivated and self-disciplined, and he resisted the petty tyranny of cadet life. After Abrams graduated and was commissioned, Sorley writes that he "was tolerant of his soldiers' having fun." (Sorley quotes one Abrams subordinate that the general, if Abrams had a weakness, "he sometimes was too easy on some people.") After World War II, while Abrams was serving in the Plans Section for Army Ground Forces in Washington, D.C., he was assigned to prepare a study on the future of the horse cavalry and quickly concluded that there was none. In 1965, shortly after President Johnson ordered American forces in Vietnam out of their advisory role and into combat, Abrams was briefing a civilian official about the sociological impact of the draft and stated that "the only Americans who have the honor to die for their country in Vietnam are the dumb, the poor, and the black." According to Sorley, "[o]ut in the field Abrams disliked briefings, especially of the canned and rehearsed variety," and "[o]ne of [Abrams's] favorite ways [to find out for himself the truth of what was going on] was through small groups of young officers he would have in for dinner." And when Abrams left Vietnam, Sorley writes that "he went as he had come - no bands, no ceremonies, no flags, no fuss." Similarly, when he arrived back in Washington, according to Sorley, he got rid of the Chief of Staff's ""big black Cadillac limousine...using instead a small Chevelle from Pentagon motor pool that was painted robin's egg blue. No amenities, not even a star plate."

Sorley occasionally offers significant insight. For instance, Sorley writes that Johnson's decision not to call up the reserves at the beginning of the expansion of the war in Vietnam was "perhaps the most fateful decision of the entire conflict." (Abrams explained the impact of this decision: "We decide[d] to use the Army in Vietnam, minus the National Guard and the Army Reserve.") In addition, according to Sorley: "A pervasive atmosphere of mistrust and antagonism characterized civil-military relationships in the Pentagon of the 1960s." Sorley describes the battle of Tet in 1968 as a "true watershed," which is not penetrating analysis, but he proceeds to explain: "Before Tet, America was seeking a military victory in Vietnam, but after it she was seeking to get out." About Abrams's appointment to the position of Army Chief of Staff, Sorley writes: "Creighton Abrams returned from Vietnam to head an Army that was widely viewed, both by the nation and from within its own ranks, as dispirited and desperately in need of reform. His appointment was the first step in getting on with the job of rebuilding."

In other places, Sorley's approach to his subject approaches hagiography. For instance, although Abrams' performance during the relief of Bastogne was heroic, Sorley's assertion that this made Abrams "the most famous small unit leader of the war" is debatable. And Sorley's assertion that "Abrams command in Vietnam was...arguably the most difficult any top American soldier in the field has ever had to face" seems extreme. But Sorley may well be correct in writing: "In terms of prior experience Abrams was probably the best-qualified man ever to assume the duties of Army Chief of Staff."

This biography concludes with Abrams's death. I would have much preferred for Sorley to devote a few pages to placing Abrams's accomplishments in the context of American military history from World War II through the middle of the Cold War. But Abrams had an extraordinary career, and this is a very good narrative of it.

Many books have been written about the Cultural Revolution, but this one is the best I've read. It's hard to imagine all that this woman endured and still prevailed. Was in tears after the last page.

This book was extremely compelling. I could not put it down! It told an amazing story of what it was like to live in China during the Communist regime and to experience such turmoil. It is a wonderful story of survival. It was a very interesting way to learn a little Chinese history. I salute the author for her command of the English language to be able to write such a compelling memoir.

I have read many memoirs about life in China during the Cultural Revolution and the Great Leap Forward, but I found this one to be among the very best I've read. The author writes from the heart, and includes so many fascinating and sometimes horrifying details. I found most interesting watching her own inner transformation, from a model child who believed all she was told about Mao and the Chinese government, to an adult who had the courage to defy her unjust accusers without fear. I pray for her continued happiness in England.

This is an amazing story of human courage,love and devotion in the face of inhumanity. I picked up the book and couldn't stop reading until it was finished. The story of China and her life is being told through the eyes of a child right to her adult life. I also leart alot about Chinese history and the people reponsible for it and mistakes that sometimes only human can make. In short AnHua has captured the mood and feelings of the Chinese people through a totally human perspective. Great Book.

This is an amazing storey of one person's courage and determination to survive in a world where everything is upside down. The book is perfect for people who enjoy a powerful emotional experience, and also for those with an interest in the turmoil of the recent history of China. I'm a 32 year old male student of Asian studies, and I have to admit that this storey and the way it is told turned me into a little boy, falling for its author and sometimes on the verge of tears. A great read for all!

A Genie in the House of Saud: Zubis Rises (A Genie in the House of Saud)

A bit arachaic in language and cultural approach, but the narrative pictures Doughty draws are fascinating; submersion into a little known cultural and time. Great for anthropological studies.

I must, grudgingly, give this monumental classic work of travel and adventure five stars, despite the fact that I don't really like the author. Doughty was probably not a very nice, friendly person; his life and opinions seem centered around a strict, almost fanatical and unforgiving, religiosity (he was a very fervent christian). Nevertheless, what he set out to do, he did with ample success and eficiency; and what he set out to do is not so simple as it seems at first sight,in my opinion, except for one of his main, but most superficial goals: to redeem the English language from the poverty and oversimplicity it had fallen into (Doughty believed the English language had fallen from grace since Spencer: I wonder, what would he think of it now?).

"Travels..." is an account of Doughty's two years of wandering through the Desert, in the 2nd half of the 19th century, with Hejaz and Nejd nomads. Unlike many other travellers before him (such as Sir Richard Burton), he never even tried to pretend he was a muslim, but admited to the nomads he travelled with that he was christian....and then went on, once and again for two years, to argue christianity's superiority over Islam and to explain how the fact that they were muslims excited his pity at seeing them fooled by their fraudulent Islamic beliefs. We know that traveleng in Arabia in those times was quite risky and dangerous, so it is a wonder that he was not killed by the nomads he was travelling with after they had to hear, for the hundredth time, how their faith was a fraud!!! This pious propensity, or even thirst for martyrdom (some times the provocations seem to point at that), is also quite trying for the reader.

However, if you can stomach the religious dissertations in his very special saintly style, the reading is rewarding indeed. Doughty had the (undeserved, I think with envy)luck to find the remains of the Nabataean town of Hegra, which he describes in some depth, with sketches of the tombs and copies of the inscriptions he found there. Who doesn't dream of finding the abandoned, lost, ancient town, built by a mysterious half-forgotten people? His descriptions of life with a Nomadic tribe of those times, with its unbelievable hardships, due to the famine-level subsistence usual among nomads, are an etnographic work of first rank. His report of the abuse, threats and indignities he had to suffer at the hands of the nomads because of his refusal to deny his christianity are unintentionally funny, in spite of himself.

But it is when we see that Doughty constantly compares the nomads of the desert with the Patriarchs of the Bible, and we know he can imagine himself in the company of Abraham's or Ishmael's tribes, when we learn the extent of the religious significance that this journey had for him. The ignorance and fanaticism that he finds in these nomads, he imagines in the Patriarchs of the Bible. For him Christianity, his own faith, was the light and salvation that took people out of the pitiful and primitive state these nomads live in. In fact, his journey is actually a pilgrimage to invest his religion with a significance that maybe he had been in the process of losing from sight.

And it is this, the fact that this author had set out for a journey with the intention of profoundly despising the people he was going to live with, what makes me despise him as a person, even though I see the importance of his work. Although Doughty repeats, now and then, the common, admiring expressions that were usual and fashionable to speak about the nomadic Arabs of those times -all the usal "noble savage" stuff-, we can read between lines (and later on, directly) that he thinks they are repulsive, inferior creatures. He goes to Arabia thinking he will be a superior among primitives, and he leaves Arabia, two years later, convinced that this has, indeed, been the case. In my opinion, the one who comes out the worst from the experience, is himself, although I have to thank him for recording his experiences and so, giving me the oportunity of reading between lines and learning from that.

I would like to add that this is not a complete edition of Doughty's work, which I read in the Dover two-volume edition, with an introduction by T.E.Lawrence and translations (of the Nabatean inscriptions) by Ernest Renan, and with some beautifully drawn maps.

There are few travel books that can stand up to the depredations of time - indeed, travel literature by its nature tends to be ephemeral. We may peruse the Victorian travelers, but mainly to get a sense of the exotic, from a time when it still was that way.

Fewer travel books still can claim to have had a conscious impact beyond their own genre. One thinks of Stendahl's travels in the South of France, Radishchev's journey from Petersburg to Moscow, or Stephens and Catherwood in the Yucatan. But Doughty is in a class by himself.

This remarkably eccentric man with the remarkably eccentric writing style set off into one of the last fringes of society, to a world where the art of the word was cultivated and where a man's worth was set by his speech. He is not an easy read. Yet his writing reflects the sense of a major intellect from one culture confronted by a tradition which is very old, very venerable and yet totally alien from that in which he was raised. That he sought to explain it by creating a new way of writing is perhaps not remarkable.

Many writers of the last century have been quite vocal about the debt that they owe him; one sometimes wonders if this is honored more in the breach than we would like to believe. But try him on for size, but be prepared to be patient. You will find that his style will win you over if you are.

Doughty had reflected his belief throughout his journey and I am not surprised. He decreased the Bedw traditions and tried to link it completely to the teaching of Islam. He knew from the beginning that the Bedw tradition especially in the northern part of the Arabian Peninsula has nothing to do with the teaching of Islam. It was basically their culture. He did used the Bedw to serve his purpose since he wrote this book only to the western readers at that time to capture their imagination of the Arabian desert and to lay down the first step toward the colonization period that took place 30 years later.
Doughty in his book has described the Bedew life with many details that have shocked me. Since he lived with my great grandfather (Tollog) during his stay on al Harra, I was able to tell how close he was to reflect the real life of my tribe.
If we ignore his belief's reflection in his writing, we can conclude that his book is truly a masterpiece in detailing the life of one of the most isolated part of the world in 1800 century.

After reading this work detailing the 1870s [mis]adventures of the legendary Charles M. Doughty, one comes to understand much better why T.E.Lawrence so admired the Bedu and mistrusted the Arab city dweller. Doughty's "travels" really amounted to being "driven" through hostile lands occupied by "fanatics," continuously handed off from one group of outlaws and thieves to another. "I found in them an implacable fanaticism," wrote Doughty. "All their life is passed in fraud and deceipt." Sacred oaths, swearing in the name of God out of mere habit, traditional mores of protecting the fellow-traveller in one's charge honored mostly in the breach. One friendly Arab acquaintance along the tortured path tells Doughty, "I hope that your life may be preserved: but they will not suffer you to dwell amongst them! You will be driven from place to place. As many among them as have travelled, are liberal; but the rest, no." Abdullah el-Kenneyny advised Doughty, "I am even now in amazement! that in such a country, you openly avow yourself to be an Englishman; but how may you pass even one day in safety. You have lived hitherto with the Bedu; but it is otherwise in the townships."

Early on, the strange language seemed humorous and distracting, but it soon grows on you. "Give me a hand" becomes "Lend me a grip of thy five." Robbed, stripped, insulted, the intrepid Doughty gives the evil-doers the back of his hand as often as he dared, many times with his hand on a revolver hidden under his robes. One bluff carried off successfully against fellow travellers, who were sworn, of course, to defend him -- "By the life of Him who created us, in what instant you show me a gun's mouth, I will lay dead your carcasses upon this earth."

Occasionally some paragraph seems to be the obvious inspiration for a like passage in Lawrence's "Seven Pillars of Wisdom," an exquisitely detailed description of how a camel comes to a halt and lies down being one of the most obvious examples.

A major feature of this work is the great care taken by the author to use and then explain the Arabic vocabulary for places and things unique to the Arab culture. Each and every page is peppered with these terms. There is a fine glossary, praise God, the Merciful One!

The first half of this collection of selected passages from the massive original work will give readers warm feelings for the Bedouin and sweet dreams of wandering amongst them at peace with God and nature. The second half will likely wipe out any such urge. Civilizations still clash, 130 years later. Extremists rear their ugly heads on both sides of a vast chasm. Will the next 130 years bring much fundamental change?

What is most interesting about this book -- which centers on the poetry of the Bedouin tribe of Awlad Ali -- is not the poetry per se, but that it gives an insider's view of the craft of Ethnography. It shows, through the eyes of a skilled ethnographer, and almost by indirection and in reverse order, how meaning is attached to cultures by the people who live in them.

By peeling back the skin of the Awlad Ali culture - one of the nomadic tribes that once hovered around the edge of the Western Egyptian Desert -- we learn, not just "the ways" of this and similar Nomadic tribes, but more generally, the steps needed to attach meaning to the onion called culture. This analysis reveals, layer-by-layer, the structure and texture of the Awlad Ali worldview. It also reveals the various ideologies that supported its construction.

The Awlad Ali tribe is a society based on blood kinship, on honor, and on a kind of fierce tribal autonomy and independence. And however abstract these categories may seem, and however much they may seem settled at birth, they are in fact constantly being re-negotiated in the tribe's everyday efforts to survive: "lived deeds" in the Awlad Ali culture always trump ascribed status and words. The culture has especially derogatory names and references to those who talk, but fail to act.

Moreover, cultural meaning and societal rules remain close to the ground: that is, closely attached to survival needs. Ascribed status - that is patrilineal genealogy, maleness, etc. definitely have a pride of place in the culture, but these do not settle the matter of status once and for all: What one does with these is the final arbiter of ones position and status within the tribe.

As an American peeping into another culture, what I learned in a somewhat painfully indirect way is that most of rest of the world - even primitive tribes -- still speak and relate to each other in the language of humanity: poetry, songs, prayer, proverbs, folklore, tales, myths, etc. To them, these are not mere cultural trinkets, ornamentations and affectations, to be tossed about during holidays, or to be commercialized and then tossed aside, or just the colorful tools used to promote a particular kind of politics or political organization, but they are the real meat of human discourse. They serve as the actual conduits through which deep human feelings are conveyed and transmitted.

As a backdrop to our own culture, there are at least two lessons to be learned (indirectly and in relief) from this book:

(1) That it is possible to construct a cultural worldview (a complete cosmology of meaning) entirely without the need for a category called "race" or without reference to the idea of a "religion." The author, who was Christian and a partly-white female, lived in the home of the tribe she was studying for two years, which was nominally Muslim, but with all of the many intersecting categories of meaning: race and religion, were never mentioned to her or ever played a role in tribal discourse.

(2) That we Americans live in a social world that is bereft of normal meaningful human attachments and discourse. In comparison to the Awlad Ali tribe, we live in a world of greatly diminished humanity in which racism, acquisition of things, commodification and consumerization of those things, rationalizations and political spin, false piety, rationing of intangibles qualities, knee-jerk bipartisanism, sublimated hatred, and artistic shallowness, are substitutes for real meaning.

Is this all just an inevitable part of modernity? It is difficult to know, but we must be grateful to this author for showing us with great skill that there are other images of, and paths to meaningfulness.

Ten Stars

the book is written by an american woman with mideastern roots -- she provides great insight into the traditionals of the bedouin and arab worlds. I read this before I went to Egypt and it provided great foundation for understanding the culture of the town and village. I like her writing style -- she makes anthopological analysis interesting by explaining in the context of her interactions with the bedouins.

I agree with the other reviewers. It was the best ethnography I can remember reading. What struck a chord with me was her description and explanation of the women's submission to the men, that the submissiveness was valuable only when it was voluntarily given. The idea of women being submissive to men is not only Islamic, but exists also in Christianity.

Lila Abu Lughod, an Arab American woman, lived among the Awlad Ali tribes of the North West of Egypt for two years. Veiled Sentiments is the book she wrote on the lives and poetry of Awlad Ali. Abu Lughod field work was clearly not carried out from a "superior" stance; she sympathized with her subjects and dealt with them as equal human beings rather than inferior specimen or cultures. Abu Lughod attitude, intelligence, training and tremendous analystical ability helped her in developing great insight and understanding of this fascinating culture.

Abu Lughod analysis of concepts such as "hishma" was truly incisive and shed a great deal of light on the nature of modesty between women and men and amongst men and women. The analysis seems to explain behaviors and norms witnessed elsewhere in Egypt and indeed other parts of the Middle East.

An important thesis of Abu Lughod is that the Awlad Ali people often communicated in very conservative and modest way directly through words; they only said what was proper and fitted the norms. Yet a second mode of communication far more true and expressive was found in their little songs or poems.

Abu Lughod discussed gender relation amongst Awlad Ali at length and the relationship between women and the families of their husbands and the society at large. I really enjoyed this book and would highly recommend it. For an excellent work on veiling and gender issues, I would recommend Leila Ahmed's Women & Gender in Islam.

"Veiled Sentiments" is academic. It is the outcome of the author's living in a Bedouin community in northern Egypt (the Western Desert) for two years, a feat of no mean proportions.

Lila Abu-Lughod came to a deep understanding of such aspects of the culture as blood ties, veiling and poetry not only because of her talent and training but also because she has ties to that culture. She calls academics like herself "halfies" because they belong both "inside and outside the communities they write about." She realizes that such a situation benefits them in terms of gathering knowledge within close cultures.

The veiling of women (or rather women's veiling of themselves) is an important topic because of recent events including world politics and of the ongoing research in feminism. It is also important because it is so often misunderstood and so difficult to understand even when it is explained.

After reading Abu-Lughod's renowned (in the world of academics) book, "Veiled Sentiments," I think I have a better handle on veiling than I ever would have had otherwise. It was not easy to absorb the concepts that surround it. That it took ¼ of a 315 page book to do it (a conservative estimate) is a testament to the intricacies of and the psychological motivations behind this cultural /religious practice.

Learning more about veiling alone made this study one well worth reading. But the surprise for both the reader, and-as explained by Ms. Abu-Lughod-the author herself is the discovery of this culture's use of poetry. To take it one step further, the insight into how societies in general (at least ours and that of the Bedouins) similarly use their poetry and relate to it.

Abu-Lughod finds that poetry is used somewhat differently among women in the Awlad ` Ali tribes than it is used by men. Because I am writing my own book of poetry called "Skyscapes: A Woman's View," I was especially interested in this aspect of "Sentiments;" it also was, by the author's own admission, an amazing and important cultural discovery. A group of women in China have their own secret language apart from the men; now this anthropologist brings to our attention how the poetry and veiling customs of these women reveal their emotions and are rooted in the traditions of a society in which they live quite separately from men.

Though this book is not meant for mainstream readers, I hope that many who have no ties to anthropology will make an effort to read it. I believe that women will find it especially interesting but men will also find pertinent information for today's political climate within its pages. No amount of travel could impart the depth of understanding of this culture, and-by extension-similar cultures that this book does.

(Carolyn Howard-Johnson is the author of "This is the Place..." )