Winner of the 1990 American Book Award What is classical about Classical civilization? In one of the most audacious works of scholarship ever written, Martin Bernal challenges the foundation of our thinking about this question. Classical civilization, he argues, has deep roots in Afroasiatic cultures. But these Afroasiatic influences have been systematically ignored, denied or suppressed since the eighteenth century—chiefly for racist reasons. The popular view is that Greek civilization was the result of the conquest of a sophisticated but weak native population by vigorous Indo-European speakers—Aryans—from the North. But the Classical Greeks, Bernal argues, knew nothing of this “Aryan model.” They did not see their institutions as original, but as derived from the East and from Egypt in particular. In an unprecedented tour de force, Bernal links a wide range of areas and disciplines—drama, poetry, myth, theological controversy, esoteric religion, philosophy, biography, language, historical narrative, and the emergence of “modern scholarship.”

Winner of the 1990 American Book Award What is classical about Classical civilization? In one of the most audacious works of scholarship ever written, Martin Bernal challenges the foundation of our thinking about this question. Classical civilization, he argues, has deep roots in Afroasiatic cultures. But these Afroasiatic influences have been systematically ignored, denied or suppressed since the eighteenth century—chiefly for racist reasons. The popular view is that Greek civilization was the result of the conquest of a sophisticated but weak native population by vigorous Indo-European speakers—Aryans—from the North. But the Classical Greeks, Bernal argues, knew nothing of this “Aryan model.” They did not see their institutions as original, but as derived from the East and from Egypt in particular. In an unprecedented tour de force, Bernal links a wide range of areas and disciplines—drama, poetry, myth, theological controversy, esoteric religion, philosophy, biography, language, historical narrative, and the emergence of “modern scholarship.” This volume is the second in a three-part series concerned with the competition between two historical models for the origins of Greek civilization. Volume II is concerned with the archaeological and documentary evidence for contacts between Egypt and the Levant on the one hand, and the Aegean on the other, during the Bronze Age from c. 34000 BC to c. 1100 BC. These approaches are supplemented by information from later Greek myths, legends, religious cults, and language. The author concludes that contact between the two regions was far more extensive and influential than is generally believed. In the introduction to this volume, Bernal also responds to some reviews and criticism of Volume I of Black Athena.

Could Greek philosophy be rooted in Egyptian thought? Is it possible that the Pythagorean theory was conceived on the shores of the Nile and the Euphrates rather than in ancient Greece? Could it be that Western civilization was born on the so-called Dark Continent? For almost two centuries, Western scholars have given little credence to the possibility of such scenarios. In Black Athena, an audacious three-volume series that strikes at the heart of today's most heated culture wars, Martin Bernal challenges Eurocentric attitudes by calling into question two of the longest-

With Elementary Forms of Religious Life (1912) the soci0logist ?mile Durkheim formulated the most influential social-science theory of religion to date. Pivotal are the paired concepts ?sacred / profane?, the notion of ?collective representations?, and the hypothesis that through such religious symbols, society compels its members to venerate herself i.e. to submit to the social as an irreducible instance in its own right. Having grappled with this Durkheimian inheritance for half a century, the anthropologist of religion and intercultural philosopher Wim van Binsbergen in this book traces his own steps in confront_ing Durkheim's sacred, through theoretical criticism, through ethnographic application (to popular Islam in the segmentary social organisation of the highlands of Northwestern Tunisia), and by state-of-the-art long-range methods of linguistic and comparative mythological analysis. Thus, much to his surprise, he demonstrates the continued validity of Durkheim's insights in religion.

This book proposes a new approach to the study of ancient Greek and Mesopotamian literature. Ranging from Homer and Gilgamesh to Herodotus and the Babylonian-Greek author Berossos, it paints a picture of two literary cultures that, over the course of time, became profoundly entwined. Along the way, the book addresses many questions that are of interest to the student of the ancient world: how did the literature of Greece relate to that of its eastern neighbours? What did ancient readers from different cultures think it meant to be human? Who invented the writing of universal history as we know it? How did the Greeks come to divide the world into Greeks and 'barbarians', and what happened when they came to live alongside those 'barbarians' after the conquests of Alexander the Great? In addressing these questions, the book draws on cutting-edge research in comparative literature, postcolonial studies and archive theory.

Most historical accounts of "the West" take it for granted that the guiding principles of the Western tradition—reason, progress, and freedom—have been passed down directly from ancient Greece to modern Europe, evolving in isolation from all non-Western cultures. Today, many political analysts and cultural critics maintain that the Western tradition is fast approaching its end, for better or worse, as it becomes more and more integrated with non-Western cultures in an increasingly globalized world. But what if we are witnessing something else entirely—not the "end" of the West but rather another historical mutation of the idea of the West itself? This groundbreaking work shows that whether the West is hailed as the source of all historical progress or scorned as the root of all cultural imperialism, it remains a deeply problematic concept that is intrinsically connected to an ethnocentric view of the world. In a critical reading of the continental philosophers Husserl, Heidegger, Levinas, and Derrida as well as the postcolonial thinkers Said, Mohanty, Bhabha, and Trinh, Sean Meighoo strikes at the intellectual foundations of Western exceptionalism until its ideological supports show through. Deconstructing the concept of the West in his provocative interpretations of Martin Bernal's controversial publication Black Athena and the Beatles' second film Help!, Meighoo poses a formidable question to philosophers, writers, political analysts, and cultural critics alike: Can we mount an effective critique of Western ethnocentrism without reinforcing the very idea of the West?

Anthropological Abstracts (AA) is a reference journal published once a year in print, but also under www.anthropology-online.de and announces - in English language - most publications in the field of cultural/social anthropology published in the German language area (Austria, Germany, Switzerland). Since many of these publications have been written in German, and most German publications are not included in the major English language abstracting services, Anthropological Abstracts offers a convenient source of information for anthropologists and social scientists in general who do not read German, to become aware of anthropological research and publications in German-speaking countries. Included are journal articles, monographs, anthologies, exhibition catalogs, yearbooks, etc. Most abstracts are authored by the editor, others are specified accordingly. This journal is edited by Ulrich Oberdiek since 1993 (formerly: Abstracts in German Anthropology; since 2002: Anthropological Abstracts).