The Hidden Secret Revealed By Way Of Supplement To Duffield S Authentic And Undisputed Narrative Of The Singular And Surprising Conduct Of Sir Wa

Black Gold and Blackmail seeks to explain why great powers adopt such different strategies to protect their oil access from politically motivated disruptions. In extreme cases, such as Imperial Japan in 1941, great powers fought wars to grab oil territory in anticipation of a potential embargo by the Allies; in other instances, such as Germany in the early Nazi period, states chose relatively subdued measures like oil alliances or domestic policies to conserve oil. What accounts for this variation? Fundamentally, it is puzzling that great powers fear oil coercion at all because the global market makes oil sanctions very difficult to enforce. Rosemary A. Kelanic argues that two variables determine what strategy a great power will adopt: the petroleum deficit, which measures how much oil the state produces domestically compared to what it needs for its strategic objectives; and disruptibility, which estimates the susceptibility of a state's oil imports to military interdiction—that is, blockade. Because global markets undercut the effectiveness of oil sanctions, blockade is in practice the only true threat to great power oil access. That, combined with the devastating consequences of oil deprivation to a state's military power, explains why states fear oil coercion deeply despite the adaptive functions of the market. Together, these two variables predict a state's coercive vulnerability, which determines how willing the state will be to accept the costs and risks attendant on various potential strategies. Only those great powers with large deficits and highly disruptible imports will adopt the most extreme strategy: direct control of oil through territorial conquest.

This book looks at democracy promotion as a form of foreign policy. Elliott asks why democracy was seen to be the answer to the 7/7 bombings in London, and why it should be promoted not in Britain, but in Pakistan. The book provides a detailed answer to these questions, examining the logic and the modes of thinking that made such a response possible through analysis of the stories we tell about ourselves: stories about time, history, development, civilisation and the ineluctable spread of democracy. Elliott argues that these narratives have become a key tool in enabling practices that differentiate selves from others, friends from enemies, the domestic from the foreign, civilisation from the barbarian. They operate with a particular conception of time and constitute a British, democratic, national identity by positing an "other" that is barbaric, alien, despotic, violent and backward. Such understandings are useful in wake of disaster, because they leave us with something to do: danger can be managed by bringing certain people and places up-to-date. However, this book shows that there are other stories to be told, and that it is possible to read stories about history against the grain and author alternative, less oppressive, versions. Providing a genealogy drawing on material from colonial and postcolonial Britain and Pakistan, including legislation, political discourse, popular culture and government projects, this book will be of interest to scholars and students focusing on democracy promotion; genealogy; critical border studies; poststructural IR; postcolonial politics; discourse analysis; identity/subjectivity; and "the war on terror".

»Global« is everywhere - recent years have seen a significant proliferation of the adjective »global« across discourses. But what do social actors actually do when using this term? Written from within the political studies and International Relations disciplines, and with a particular interest in the US, this book demonstrates that the widespread use of »global« is more than a linguistic curiosity. It constitutes a distinct political phenomenon of major importance: the negotiation and reproduction of the »new world«. As such, the analysis of the use of »global« provides fascinating insights into an influential and politically loaded aspect of contemporary imaginations of the world.

Humanitarian professionals are on the front lines of today's internal armed conflicts, working with politicians and diplomats in countries wracked by violence, in capitals of donor governments that underwrite humanitarian work, as well as within the United Nations Security Council and providing information to the media. This publication sets out a compendium of essays written by 14 senior humanitarian practitioners who led humanitarian operations in settings as diverse as the Balkans and Nepal, Somalia and East Timor, and across a time frame from the 1970s in Cambodia and 1980s in Lebanon to more recent engagement in Colombia and Iraq.

Quoting is all around us. But do we really know what it means? How do people actually quote today, and how did our present systems come about? This book brings together a down-to-earth account of contemporary quoting with an examination of the comparative and historical background that lies behind it and the characteristic way that quoting links past and present, the far and the near.Drawing from anthropology, cultural history, folklore, cultural studies, sociolinguistics, literary studies and the ethnography of speaking, Ruth Finnegan 's fascinating study sets our present conventions into crosscultural and historical perspective. She traces the curious history of quotation marks, examines the long tradition of quotation collections with their remarkable recycling across the centuries, and explores the uses of quotation in literary, visual and oral traditions. The book tracks the changing defi nitions and control of quoting over the millennia and in doing so throws new light on ideas such as imitation, allusion, authorship, originality and plagiarism .

The study of supernatural powers is fraught with vexing hermeneutical challenges, which aggravate further in the African context. While on the one hand Western anthropology tends to discount the idea of supernatural powers by attempting to 'explain them away', on the other Western biblical scholarship has mainly worked from the premise of 'demythologizing' them. But none of these approaches make tangible sense to African scholars for whom supernatural powers constitute an integral component of their spiritual psyche. This book, based on an examination of over a thousand documentary sources (both classic and modern), attempts to address the issue of interpreting supernatural powers from an African worldview. The author analyzes, identifies, and critiques major hermeneutical errors and offers a 'bridging hermeneutic' using the method of reader-response criticism.