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Does Everyone Want Democracy?
Do all people desire democracy? For at least a century, the idea that democracy is a universal good has been an article of faith for American policy makers. Paula Sabloff challenges this conventional wisdom about who wants democracy and why. Arguing that certain universal human aspirations exist, she shows how local realities are highly particularistic and explains that culture, history, and values are critical to the study of political systems. Her fascinating study of Mongolia—feudal until it became the first country to follow Russia into communism and now struggling with post-socialist democratization—is a model for investigating how everyday people around the world actually think about and implement democracy on their own terms.
Modern Mongolia
"Dr. D. Bumaa, 20th-century historian at the National Museum of Mongolian History, then presents the exciting history of Mongolia's century-long struggle to establish independence, first from Manchu Chinese feudal overlords and then from Soviety Communists.".
Mapping Mongolia
With its small population and low GDP, Mongolia is frequently deemed "unique" or tacked onto various area studies programs: Inner Asia, Central Asia, Northeast Asia, or Eurasia. This volume is a response to the concern that countries such as Mongolia are marginalized when academia and international diplomacy reconfigure area studies borders in the postsocialist era. Would marginalized countries such as Mongolia benefit from a reconfiguration of area studies programs or even from another way of thinking about grouping nations? This book uses Mongolia as a case study to critique the area studies methodology and test the efficacy of another grouping methodology, the "-scapes" method proposed by...
The Emergence of Premodern States
Archaeology is experiencing a data deluge. Many of the foremost experts in quantitative archaeology and anthropology leverage innovative methodologies-including agent-based modeling, network analysis, and theoretical applications of evolutionary biology-to probe long-debated questions on the formation of early states.
Conversations with Lew Binford
In these 1982 interviews Lew Binford, father of the New Archaeology, explains how in the early 1960s he pioneered the change from traditional culture history - archaeologists educated guesses about past peoples' lives - to a more rigorous detection of social and cultural systems in the archaeological record. At the urging of the author-interviewer, Paula Sabloff, Binford delves into his personal history to describe the people and circumstances that led him to develop and propound his revolutionary ideas. Binford's intellectual legacy is placed in context in a postscript by leading archaeologist Jeremy A. Sabloff. An appendix summarizes Binford's field research, and two bibliographies list his writings and related readings.
The Galaz Ruin
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The New Archaeology and the Ancient Maya
Nowadays, archaeological investigators don't just dig up the past They use high-tech equipment, chemical analyses, sampling strategies, and other modern means to gain a better understanding of why and how cultures change. Using the study of the Maya as a test case, Jeremy Sabloff shows how the exciting transformation of archaeology is shedding new light on past civilizations.
Archaeology Matters
Senior archaeologist Jeremy Sabloff points students to ways in which archaeology is can be relevant to the understanding and amelioration of modern problems.
Buddhism and Empire
This book convincingly reassesses the role of political institutions in the introduction of Buddhism under the Tibetan Empire (c. 620-842), showing how relationships formed in the Imperial period underlie many of the unique characteristics of traditional Tibetan Buddhism. Taking original sources as a point of departure, the author persuasively argues that later sources hitherto used for the history of early Tibetan Buddhism in fact project later ideas backward, thus distorting our view of its enculturation. Following the pattern of Buddhism’s spread elsewhere in Asia, the early Tibetan imperial court realized how useful normative Buddhist concepts were. This work clearly shows that, while some beliefs and practices per se changed after the Tibetan Empire, the model of socio-political-religious leadership developed in that earlier period survived its demise and still constitutes a significant element in contemporary Tibetan Buddhist religious culture.
