In 1996, the Argentine government authorized the use of genetically modified (GM), herbicide-resistance soybean seeds. By the mid-2000s, GM soybeans were cultivated on more than half of the arable land in Argentina and represented one-fourth of the country's exports. While this agricultural boom has benefitted agribusiness companies and fed tax revenues, it also has a dark side: it has accelerated the deforestation of native forests, prompted the eviction of indigenous and peasant families, and spurred episodes of contamination. In Soybeans and Power, Pablo Lapegna investigates the ways in which rural populations have coped with GM soybean expansion in Argentina. Based on over a decade of ethnographic research, Lapegna reveals that many communities initially resisted, yet ultimately adapted to the new agricultural technologies forced upon them by public officials. However, rather than painting the decline of the protests in an exclusively negative light, Lapegna argues that the farmers played an active role in their own demobilization, switching to tactics of negotiation and accommodation in order to maneuver the situation to their advantage. Lapegna offers a rare, on the ground glimpse into the life cycle of a social movement, from mobilization and protest to demobilization and resigned acceptance. Through the case study of Argentina, a major player in the use and export of GM crops, Soybeans and Power gives voice to the communities most adversely affected by GM technology, as well as the strategies that they have enacted in order to survive.

While the fall of the Berlin Wall is positively commemorated in the West, the intervening years have shown that the former Soviet Bloc has a more complicated view of its legacy. In post-communist Eastern Europe, the way people remember state socialism is closely intertwined with the manner in which they envision historical justice. Twenty Years After Communism is concerned with the explosion of a politics of memory triggered by the fall of state socialism in Eastern Europe, and it takes a comparative look at the ways that communism and its demise have been commemorated (or not commemorated) by major political actors across the region. The book is built on three premises. The first is that political actors always strive to come to terms with the history of their communities in order to generate a sense of order in their personal and collective lives. Second, new leaders sometimes find it advantageous to mete out justice on the politicians of abolished regimes, and whether and how they do so depends heavily on their interpretation and assessment of the collective past. Finally, remembering the past, particularly collectively, is always a political process, thus the politics of memory and commemoration needs to be studied as an integral part of the establishment of new collective identities and new principles of political legitimacy. Each chapter takes a detailed look at the commemorative ceremony of a different country of the former Soviet Bloc. Collectively the book looks at patterns of extrication from state socialism, patterns of ethnic and class conflict, the strategies of communist successor parties, and the cultural traditions of a given country that influence the way official collective memory is constructed. Twenty Years After Communism develops a new analytical and explanatory framework that helps readers to understand the utility of historical memory as an important and understudied part of democratization.

Historians and archaeologists define primary states-"cradles of civilization" from which all modern nation states ultimately derive-as significant territorially-based, autonomous societies in which a centralized government employs legitimate authority to exercise sovereignty. The well-recognized list of regions that witnessed the development of primary states is short: Egypt, Mesopotamia, the Indus Valley, China, Mesoamerica, and Andean South America. Drawing on archaeological and ethnohistorical sources, Robert J. Hommon demonstrates that Polynesia, with primary states in both Hawaii and Tonga, should be added to this list. The Ancient Hawaiian State is a study of the ancient Hawaiians' transformation of their Polynesian chiefdoms into primary state societies, independent of any pre-existing states. The emergence of primary states is one of the most revolutionary transformations in human history, and Hawaii's metamorphosis was so profound that in some ways the contact-era Hawaiian states bear a closer resemblance to our world than to that of their closely-related East Polynesian contemporaries, 4,000 kilometers to the south. In contrast to the other six regions, in which states emerged in the distant, pre-literate past, the transformation of Hawaiian states are documented in an extensive body of oral traditions preserved in written form, a rich literature of early post-contact eyewitness accounts of participants and Western visitors, as well as an extensive archaeological record. Part One of this book describes three competing Hawaiian states, based on the islands of Hawai`i, Maui, and O`ahu, that existed at the time of first contact with the non-Polynesian world (1778-79). Part Two presents a detailed definition of state society and how contact-era Hawaii satisfies this definition, and concludes with three comparative chapters summarizing the Tongan state and chiefdoms in the Society Islands and Marquesas Archipelagos of East Polynesia. Part Three provides a model of the Hawaii State Transformation across a thousand years of history. The results of this significant study further the analysis of political development throughout Polynesia while profoundly redefining the history and research of primary state formation.

Dié nuwe, opgedateerde uitgawe van die topverkoper Nuwe geskiedenis van Suid-Afrika sluit bydraes in deur gerekende nuwe skrywers, wat die storie van ons land en mense reg tot op datum bring.

Onder redaksie van Bill Nasson word nuwe insigte uit die geskiedskrywing en die argeologie ingeweef. Die boek begin by die onstaan van die mensdom, vertel dan die storie van die Khoikhoi, slawe en burgers, die groot migrasies van die pre-koloniale tyd en later trekboere en Voortrekkers. Dan kom die ontdekking van diamante en goud wat die gang van die politiek radikaal verander. Oorlog breek uit in 1899; ook oorloë in 1914 en in 1939 in Europa laat plaaslik nuwe kragte vry. Die boek vertel van segregasie, politieke organisasie en verset, en uiteindelik die oorgang. Hierná val die soeklig op die demokratiese presidentskappe en die onverwagte en onvoorspelbare onlangse geskiedenis, wat staatskaping -- en beurtkrag -- insluit.

Met die nuutste inligting en invalshoeke word die volledige storie van Suid-Afrika en sy mense gesaghebbend dog leesbaar vertel.

Every year, there are several hundred attacks on India's Christians. These attacks are carried out by violent anti-minority activists, many of them provoked by what they perceive to be Christians' propensity for aggressive proselytization, and/or by rumored or real conversions to the faith. In this violence, Pentecostal Christians are disproportionately targeted. Bauman finds that the violence against Pentecostals and Pentecostalized Evangelicals in India is not just a matter of current social, cultural, political, and interreligious dynamics internal to India, but is rather related to identifiable historical trends, as well as to historical and contemporary transnational flows of people, power, and ideas. Based on extensive interviews and ethnographic work, and drawing upon the vast scholarly literature on interreligious violence, Hindu nationalism, and Christianity in India, this volume accounts for this disproportionate targeting through a detailed analysis of Indian Christian history, contemporary Indian politics, Indian social and cultural characteristics, and Pentecostal belief and practice. While some of the factors in the targeting of Pentecostals are obvious and expected (e.g., their relatively greater evangelical assertiveness), other significant factors are less acknowledged and more surprising, among them the marginalization of Pentecostals by "mainstream" Christians, the social location of Pentecostal Christians, and transnational flows of missionary personnel, theories, and funds.

This unique Handbook charts shifts in the relationship between risks and inequalities over the last few decades, analysing how inequalities shape risk and how risks condition and intensify inequalities. Expert contributors examine the impacts of environmental, financial, social, urban, economic, and digital risks on inequalities, at both national and global levels. Identifying how the rise of novel risk formations is associated with changes in contemporary political economies, chapters explore new areas of research including the new urban crisis, the gendered impacts of precarious labour and social inequality in relation to agro-biotechnology. Contributing to an underdeveloped area of research, the Handbook breaks new ground to explore how tackling important issues via the prism of risk and inequality can provide novel insights, that solely focusing on only one or the other of these issues cannot. This Handbook will be critical reading for scholars and students of sociology, sociological theory, geography and political science. Its exploration of shifts in contemporary socially produced risks will also be beneficial for practitioners, economists and policy makers in these areas.

Mass attachment to religion is rapidly declining in most of the world; Why, and What comes next? The world is becoming less religious. Since 2007, there has been a pervasive decline in religious belief and most of the world's people now say that God is less important in their lives than they said He was in the quarter century before 2007. The American public showed the most dramatic shift of all. The United States, which for many years stood as a highly religious outlier among the world's high-income countries, now ranks as the 12th least religious country for which data are available. Many factors contributed to this dramatic worldwide shift, but as Inglehart shows, certain ones stand out. For centuries, virtually all major religions encouraged women to stay home and produce as many children as possible; and they sternly discouraged divorce, abortion, homosexuality, contraception, and any other form of sexual behavior not linked with reproduction. These norms were necessary for societies to survive when facing high infant mortality and low life expectancy: societies that didn't instill them tended to die out. Recent technological advances have greatly increased life expectancy and cut infant mortality to a tiny fraction of its historic levels, making these norms no longer necessary for societal survival. These norms require repressing strong natural urges, but, since they present traditional norms as absolute values, most religions strongly resist change. The resulting tension, together with the fact that rising existential security has made people less dependent on religion, opened the way for an exodus from religion. Utilizing a massive global data base, Inglehart analyzes the conditions under which religiosity collapses, and explores its implications for the future.