Quotes from Charles C. Mann

I kept waiting for the book to appear. The wait grew more frustrating when my son entered school and was taught the same things I had been taught, beliefs I knew had long been sharply questioned. Since nobody else appeared to be writing the book, I finally decided to try it myself. Besides, I was curious to learn more. The book you are holding is the result.

On Columbus's later voyages, his crew happily accepted godhood—until the Taino began empirically testing their divinity by forcing their heads underwater for long periods to see if the Spanish were, as gods should be, immortal.

Cultures are like books, the anthropologist Claude Lévi-Strauss once remarked, each a volume in the great library of humankind. In the sixteenth century, more books were burned than ever before or since. How many Homers vanished? How many Hesiods? What great works of painting, sculpture, architecture, and music vanished or never were created? Languages, prayers, dreams, habits, and hopes—all gone.

all states can be parceled into four types: pluralist, in which the state is seen by its people as having moral legitimacy; populist, in which government is viewed as an expression of the people's will; "great beast," in which the rulers' power depends on using force to keep the populace cowed; and "great fraud," in which the elite uses smoke and mirrors to convince the people of its inherent authority.

Governor Bradford is said to have attributed the plague to "the good hand of God," which "favored our beginnings" by "sweeping away great multitudes of the natives Ã¢â'¬Â¦ that he might make room for us.

Maize had an equivalent impact on much of the rest of the world after Columbus introduced it to Europe. Central Europeans became especially hooked on it; by the nineteenth century, maize was the daily bread of Serbia, Rumania, and Moldavia. So

Rare is the human spirit that remains buoyant in a holocaust.

Prophets look at the world as finite, and people as constrained by their environment. Wizards see possibilities as inexhaustible, and humans as wily managers of the planet. One views growth and development as the lot and blessing of our species; others regard stability and preservation as our future and our goal. Wizards regard Earth as a toolbox, its contents freely available for use; Prophets think of the natural world as embodying an overarching order that should not casually be disturbed.

A prerequisite for a successful scientific career is an enthusiastic willingness to pore through the minutiae of subjects that 99.9 percent of Earth's population find screamingly dull.

food and water can be thought of as a flow—or, more precisely, a critical-zone flow, a current with a volume that must be maintained. By contrast, fossil fuels are like a stock, a fixed amount of a good. Few dispute that the flow of food and water could be interrupted, with terrible effects. But people have disagreed for a century and a half—since the days of Pithole—about whether the world has an adequate stock of fossil fuels.

Scholars had known for more than fifteen hundred years that the world was large and round. Colón disputed both facts.

Dobyns argued that the Indian population in 1491 was between 90 and 112 million people. Another way of saying this is that when Columbus sailed more people lived in the Americas than in Europe.

How could the colonists starve in the midst of plenty? One reason was that the English feared leaving Jamestown to fish, because Powhatan's fighters were waiting outside the colony walls. A second reason was that a startlingly large proportion of the colonists were gentlemen, a status defined by not having to perform manual labor.

The conflict between these visions is not between good and evil, but between different ideas of the good life, between ethical orders that give priority to personal liberty and those that give priority to what might be called connection.

By fall the settlers' situation was secure enough that they held a feast of thanksgiving. Massasoit showed up with ninety people, most of them young men with weapons. The Pilgrim militia responded by marching around and firing their guns in the air in a manner intended to convey menace. Gratified, both sides sat down, ate a lot of food, and complained about the Narragansett. Ecce Thanksgiving.

The legal fight over climate change begins in the United States with the Clean Air Act Amendments of 1977. Under the Act, the E.P.A. is required to publish a list of 'stationary sources' of air pollution, of which the most important are power plants.

As an issue, climate change was unlucky: when nonspecialists first became aware of it in the 1990s, environmental attitudes had already become tribal political markers.

Seoul and Shanghai, Jaipur and Jakarta; shining skyscrapers, pricey hotels, traffic-jammed streets ablaze with neon - all were built atop a foundation of laboratory-bred rice.

A whole bunch of big technological shocks occurred when Asian innovations - paper, gunpowder, the stirrup, the moldboard plow and so on - came to Europe via the Silk Road.

The way I think of it, economics and ecology occupy two intellectual silos, isolated from each other. Even when they do take each other into consideration, it's not uncommon for ecologists to spout absolute nonsense about economics, and vice versa.

Major power and telephone grids have long been controlled by computer networks, but now similar systems are embedded in such mundane objects as electric meters, alarm clocks, home refrigerators and thermostats, video cameras, bathroom scales, and Christmas-tree lights - all of which are, or soon will be, accessible remotely.