The book The Lawyers of Chambia (Licensed Criminals for Criminals) is a satire piece of work that is aimed to provoke the reader's thoughts in legal-related matters. More than getting a reader to think, the book seeks to drive readers to acquire general legal knowledge. The book also seeks to reduce the conflicts that arise between lawyers and their clients by provoking the reader to take interest in legal matters that affect them instead of totally and completely leaving all knowledge and responsibility of their personal legal problems to a lawyer. The book highlights the crucial role a legal system plays in the development of a country and the world at large.

An explorer searches the Peruvian Andes for a lost ruin in “a gem of a book [that] transcends the travel writing genre” with fascinating Inca history (Los Angeles Times). A New York Times Notable Book With the backdrop of the ever-intriguing Andes mountains, Hugh Thomson explores the intoxicating history of the Inca people and their heartland. The author, an acclaimed documentary filmmaker and explorer, expertly weaves accounts of his own discoveries and brushes with danger with the history of those who preceded him—including the explorer Hiram Bingham, who discovered Machu Picchu; the twentieth century South American photographer, Martín Chambi; the poet Pablo Neruda; and the Spanish conquistadores who destroyed the Inca civilization—and the eccentric characters he meets on his travels. Following in the footsteps of the explorers Gene Savoy and Hiram Bingham, Thomson set off into the jungle to find the lost city of Llactapat. This is the story of his journey to discover it via the interconnecting paths the Incas laid across the Andes.

The Mexican Revolution gave rise to the Mexican nation-state as we know it today. Rural revolutionaries took up arms against the Díaz dictatorship in support of agrarian reform, in defense of their political autonomy, or inspired by a nationalist desire to forge a new Mexico. However, in the Gran Nayar, a rugged expanse of mountains and canyons, the story was more complex, as the region’s four Indigenous peoples fought both for and against the revolution and the radical changes it bought to their homeland. To make sense of this complex history, Nathaniel Morris offers the first systematic understanding of the participation of the Náayari, Wixárika, O’dam, and Mexicanero peoples in the Mexican Revolution. They are known for being among the least “assimilated” of all Mexico’s Indigenous peoples. It’s often been assumed that they were stuck up in their mountain homeland—“the Gran Nayar”—with no knowledge of the uprisings, civil wars, military coups, and political upheaval that convulsed the rest of Mexico between 1910 and 1940. Based on extensive archival research and years of fieldwork in the rugged and remote Gran Nayar, Morris shows that the Náayari, Wixárika, O’dam, and Mexicanero peoples were actively involved in the armed phase of the revolution. This participation led to serious clashes between an expansionist, “rationalist” revolutionary state and the highly autonomous communities and heterodox cultural and religious practices of the Gran Nayar’s inhabitants. Morris documents confrontations between practitioners of subsistence agriculture and promoters of capitalist development, between rival Indian generations and political factions, and between opposing visions of the world, of religion, and of daily life. These clashes produced some of the most severe defeats that the government’s state-building programs suffered during the entire revolutionary era, with significant and often counterintuitive consequences both for local people and for the Mexican nation as a whole.

Vols. 28-30 accompanied by separately published parts with title: Indices and necrology.

The author lives at the very centre of England, literally, as his Oxfordshire village is the geographical point furthest from the sea, and from there he travelled out to England's furthest edges. This title tells about his journey and the characters he met along the way.

THE NEW YORK TIMES BESTSELLING TRAVEL MEMOIR What happens when an unadventurous adventure writer tries to re-create the original expedition to Machu Picchu? In 1911, Hiram Bingham III climbed into the Andes Mountains of Peru and “discovered” Machu Picchu. While history has recast Bingham as a villain who stole both priceless artifacts and credit for finding the great archeological site, Mark Adams set out to retrace the explorer’s perilous path in search of the truth—except he’d written about adventure far more than he’d actually lived it. In fact, he’d never even slept in a tent. Turn Right at Machu Picchu is Adams’ fascinating and funny account of his journey through some of the world’s most majestic, historic, and remote landscapes guided only by a hard-as-nails Australian survivalist and one nagging question: Just what was Machu Picchu?

'Try this tequila oil, Hugito. Just as the alcohol hits your stomach, the chilli will as well and blow it back into your brain. It will take your head off.' Explorer Hugh Thomson takes on Mexico. It's 1979, Hugh Thomson is eighteen, far from home, with time to kill - and on his way to Mexico. When a stranger tells him there's money to be made by driving a car over the US border to sell on the black market in Central America, Hugh decides to give it a go. Throwing himself on the mercy of Mexicans he meets or crashes into, Hugh and his Oldsmobile 98 journey through the region, meeting their fate in the slums of Belize City. Thirty years on, Hugh returns - older but not necessarily wiser - to complete his journey.

Biography.

This collection of original essays explores money and its social dynamic in eight different Melanesian communities in order to determine why the people of Melanesia continue to use traditional kinds of currency, such as shells, alongside more modern types. When the answer to this question is examined in relation to the use of money in other countries, an entirely new model for thinking about money develops.

A familiar cultural presence for people the world over, “the whiteman” has come to personify the legacy of colonialism, the face of Western modernity, and the force of globalization. Focusing on the cultural meanings of whitemen in the Orokaiva society of Papua New Guinea, this book provides a fresh approach to understanding how race is symbolically constructed and why racial stereotypes endure in the face of counterevidence. While Papua New Guinea’s resident white population has been severely reduced due to postcolonial white flight, the whiteman remains a significant racial and cultural other here—not only as an archetype of power and wealth in the modern arena, but also as a foil for people’s evaluations of themselves within vernacular frames of meaning. As Ira Bashkow explains, ideas of self versus other need not always be anti-humanistic or deprecatory, but can be a creative and potentially constructive part of all cultures. A brilliant analysis of whiteness and race in a non-Western society, The Meaning of Whitemen turns traditional ethnography to the purpose of understanding how others see us.