For centuries, slaveholding was a commonplace in Brazil among both whites and people of color. Abolition was only achieved in 1888, in an unprecedented, turbulent political process. How was the Abolitionist movement (1879-1888) able to bring an end to a form of labor that was traditionally perceived as both indispensable and entirely legitimate? How were the slaveholders who dominated Brazil's constitutional monarchy compelled to agree to it? To answer these questions, we must understand the elite political world that abolitionism challenged and changed—and how the Abolitionist movement evolved in turn. The Sacred Cause analyzes the relations between the movement, its Afro-Brazilian following, and the evolving response of the parliamentary regime in Rio de Janeiro. Jeffrey Needell highlights the significance of racial identity and solidarity to the Abolitionist movement, showing how Afro-Brazilian leadership, organization, and popular mobilization were critical to the movement's identity, nature, and impact.

An “arresting” and deeply personal portrait that “confront[s] the touchy subject of Darwin and race head on” (The New York Times Book Review). It’s difficult to overstate the profound risk Charles Darwin took in publishing his theory of evolution. How and why would a quiet, respectable gentleman, a pillar of his parish, produce one of the most radical ideas in the history of human thought? Drawing on a wealth of manuscripts, family letters, diaries, and even ships’ logs, Adrian Desmond and James Moore have restored the moral missing link to the story of Charles Darwin’s historic achievement. Nineteenth-century apologists for slavery argued that blacks and whites had originated as separate species, with whites created superior. Darwin, however, believed that the races belonged to the same human family. Slavery was therefore a sin, and abolishing it became Darwin’s sacred cause. His theory of evolution gave a common ancestor not only to all races, but to all biological life. This “masterful” book restores the missing moral core of Darwin’s evolutionary universe, providing a completely new account of how he came to his shattering theories about human origins (Publishers Weekly, starred review). It will revolutionize your view of the great naturalist. “An illuminating new book.” —Smithsonian “Compelling . . . Desmond and Moore aptly describe Darwin’s interaction with some of the thorniest social and political issues of the day.” —Wired “This exciting book is sure to create a stir.” —Janet Browne, Aramont Professor of the History of Science, Harvard University, and author of Charles Darwin: Voyaging

To the officers of the USSR Armed Forces, the defense of the Soviet Union was, in the words of a Soviet general, a "sacred cause." What was the nature of Soviet civil-military relations, and what have the new militaries inherited from the Soviet experience? In this book Thomas M. Nichols examines the struggles over national security policy between military officers and political leaders in the USSR, and shows that the Soviet civil-military relationship has a long history of conflict rather than cooperation. Nichols disputes the longstanding Western belief in Party-Army amity. He argues that Party control over the Soviet armed forces has been tenuous since Stalin's death; the relationship was inherently unstable and conflictual, growing in intensity because of Gorbachev and his approach to domestic and foreign policy reforms. The source of this instability lay in the creation of the Soviet Armed Forces as a Marxist military, and Nichols maintains that this privileged and highly ideological institution found itself in frequent conflict with a Party that had of necessity to take an increasingly pragmatic approach to international politics. Movement toward a politically isolated and professionalized military, he shows, was continuously subverted by civilian leaders who sought to control military issues through political intrusions into doctrine and strategy. He concludes that the new leaders of the post-Soviet republics have inherited a group of military organizations that continue to resist the abandonment both of their ideological foundations and of their cohesion as a multinational military - a situation he believes may prove to be one of the greatest threats to the emerging post-Soviet democracies.

Beginning with the chaotic post-World War I landscape, in which religious belief was one way of reordering a world knocked off its axis, Sacred Causes is a penetrating critique of how religion has often been camouflaged by politics. All the bloody regimes and movements of the twentieth century are masterfully captured here, from Stalin's Soviet Union, Hitler's Germany, Mussolini's Italy, and Franco's Spain through to the modern scourge of terrorism. Eloquently and persuasively combining an authoritative survey of history with a timely reminder of the dangers of radical secularism, Burleigh asks why no one foresaw the religious implications of massive Third World immigration, and he deftly investigates what are now driving calls for a civic religion to counter the terrorist threats that have so shocked the West.

Consider the woven integrated complexity of a living cell after 3.8 billion years of evolution. Is it more awe-inspiring to suppose that a transcendent God fashioned the cell, or to consider that the living organism was created by the evolving biosphere? As the eminent complexity theorist Stuart Kauffman explains in this ambitious and groundbreaking new book, people who do not believe in God have largely lost their sense of the sacred and the deep human legitimacy of our inherited spirituality. For those who believe in a Creator God, no science will ever disprove that belief. In Reinventing the Sacred, Kauffman argues that the science of complexity provides a way to move beyond reductionist science to something new: a unified culture where we see God in the creativity of the universe, biosphere, and humanity. Kauffman explains that the ceaseless natural creativity of the world can be a profound source of meaning, wonder, and further grounding of our place in the universe. His theory carries with it a new ethic for an emerging civilization and a reinterpretation of the divine. He asserts that we are impelled by the imperative of life itself to live with faith and courage-and the fact that we do so is indeed sublime. Reinventing the Sacred will change the way we all think about the evolution of humanity, the universe, faith, and reason.

It is thus with regard to the disease called Sacred: it appears to me to be nowise more divine nor more sacred than other diseases, but has a natural cause from the originates like other affections. Men regard its nature and cause as divine from ignorance and wonder, because it is not at all like to other diseases. And this notion of its divinity is kept up by their inability to comprehend it, and the simplicity of the mode by which it is cured, for men are freed from it by purifications and incantations. But if it is reckoned divine because it is wonderful, instead of one there are many diseases which would be sacred; for, as I will show, there are others no less wonderful and prodigious, which nobody imagines to be sacred. The quotidian, tertian, and quartan fevers, seem to me no less sacred and divine in their origin than this disease, although they are not reckoned so wonderful. And I see men become mad and demented from no manifest cause, and at the same time doing many things out of place; and I have known many persons in sleep groaning and crying out, some in a state of suffocation, some jumping up and fleeing out of doors, and deprived of their reason until they awaken, and afterward becoming well and rational as before, although they be pale and weak; and this will happen not once but frequently. And there are many and various things of the like kind, which it would be tedious to state particularly. They who first referred this malady to the gods appear to me to have been just such persons as the conjurors, purificators, mountebanks, and charlatans now are, who give themselves out for being excessively religious, and as knowing more than other people. Such persons, then, using the divinity as a pretext and screen of their own inability to of their own inability to afford any assistance, have given out that the disease is sacred, adding suitable reasons for this opinion, they have instituted a mode of treatment which is safe for themselves, namely, by applying purifications and incantations, and enforcing abstinence from baths and many articles of food which are unwholesome to men in diseases. Of sea substances, the surmullet, the blacktail, the mullet, and the eel; for these are the fishes most to be guarded against. And of fleshes, those of the goat, the stag, the sow, and the dog: for these are the kinds of flesh which are aptest to disorder the bowels. Of fowls, the cock, the turtle, and the bustard, and such others as are reckoned to be particularly strong. And of potherbs, mint, garlic, and onions; for what is acrid does not agree with a weak person. And they forbid to have a black robe, because black is expressive of death; and to sleep on a goat’s skin, or to wear it, and to put one foot upon another, or one hand upon another; for all these things are held to be hindrances to the cure. All these they enjoin with reference to its divinity, as if possessed of more knowledge, and announcing beforehand other causes so that if the person should recover, theirs would be the honor and credit; and if he should die, they would have a certain defense, as if the gods, and not they, were to blame, seeing they had administered nothing either to eat or drink as medicines, nor had overheated him with baths, so as to prove the cause of what had happened. But I am of opinion that (if this were true) none of the Libyans, who live in the interior, would be free from this disease, since they all sleep on goats’ skins, and live upon goats’ flesh; neither have they couch, robe, nor shoe that is not made of goat’s skin, for they have no other herds but goats and oxen. But if these things, when administered in food, aggravate the disease, and if it be cured by abstinence from them, godhead is not the cause at all; nor will purifications be of any avail, but it is the food which is beneficial and prejudicial, and the influence of the divinity vanishes.

'Definitely a book that sheds light on perspectives and perceptions about today's global economy. A must read for tourists and corporations alike - also heads of state, the media and environment groups - all of whom need to be informed on this key subject.' Chief Garry John, Chair and Spokesperson, St'at'imc Chiefs' Council 'an activist's call to action on behalf of people who have been made invisible in the merciless spread of globalization under corporate control.' Nina Rao, Southern Co Chair of the Tourism Caucus at the UN Commission on Sustainable Development, and Professor of Tourism 'A powerful and much-needed tool to fight the seemingly all-pervasive ignorance in the corporate and consumer-driven world that continues to hail ecotourism and other tourism 'alternatives' as beneficial to local people without looking at the root causes of problems.' Anita Pleumarom, Tourism Investigation and Monitoring Team, Bangkok Tourism is the fastest growing industry in the world. Ecotourism, often considered a more benign form of tourism, can in fact cause the most damage, as it targets more vulnerable environments and cultures. Is the Sacred for Sale? looks at our present crossroads in consumer society. It analyses the big questions of tourism, clarifying how tourism can support biodiversity conservation. It also offers a cross-cultural window to the divide between corporate thinking and sacred knowledge, to help us understand why collisions over resources and land use are escalating. Finally, we have a full spectrum of information for healthy dialogue and new relationships. This book is a profound wake up call to the business world and to decision-makers who shape current policy. It poses important questions to us all and is a must read for every tourist and traveller.