The Lost Executioner

While the United States battled the Communists of North Vietnam in the 1960s and '70s, the neighbouring country of Cambodia was attacked from within by dictator Pol Pot and the Khmer Rouge. The Khmer Rouge imprisoned, enslaved, and murdered the educated and intellectual members of the population, resulting in the harrowing "killing fields"–rice paddies where the harvest yielded nothing but millions of skulls.

Young Sichan Siv–a target since he was a university graduate–was told by his mother to run and "never give up hope!" Captured and put to work in a slave labor camp, Siv knew it was only a matter of time before he would be worked to death–or killed. With a daring escape from a logging truck and a desperate run for freedom through the jungle, including falling into a dreaded pungi pit, Siv finally came upon a colorfully dressed farmer who said, "Welcome to Thailand."

He spent months teaching English in a refugee camp in Thailand while regaining his strength, eventually Siv was allowed entry into the United States. Upon his arrival in the U.S., Siv kept striving. Eventually rising to become a U.S. ambassador to the United Nations, Siv returned with great trepidation to the killing fields of Cambodia in 1992 as a senior representative of the U.S. government. It was an emotionally overwhelming visit.

But what if everyone is wrong?

When psychologist Richard E. Nisbett showed an animated underwater scene to his American students, they zeroed in on a big fish swimming among smaller fish. Japanese subjects, on the other hand, made observations about the background environment -- and the different "seeings" are a clue to profound underlying cognitive differences between Westerners and East Asians. For, as Professor Nisbett shows in The Geography of Thought, people actually think about -- and even see -- the world differently because of differing ecologies, social structures, philosophies, and educational systems that date back to ancient Greece and China and that have survived into the modern world. As a result, East Asian thought is "holistic" -- drawn to the perceptual field as a whole and to relations among objects and events within that field. By comparison to Western modes of reasoning, East Asian thought relies far less on categories or on formal logic; it is fundamentally dialectic, seeking a "middle way" between opposing thoughts. By contrast, Westerners focus on salient objects or people, use attributes to assign them to catergories, and apply rules of formal logic to understand their behavior.

The Geography of Thought documents Professor Nisbett's groundbreaking international research in cultural psychology, a series of comparative studies both persuasive in their rigor and startling in their conclusions, addressing questions such as:

• Why did the ancient Chinese excel at algebra and arithmetic, but not geometry, the brilliant achievement of such Greeks as Euclid?

• Why do East Asians find it so difficult to disentangle an object from its surroundings?

• Why do Western infants learn nouns more rapidly than verbs, when it is the other way around in East Asia?

• What are the implications of these cognitive differences for the future of international politics? Do they support a Fukuyamaesque "end of history" scenario or a Huntingtonian "clash of civilizations"?

The Euahlayi Tribe
By K. Langloh Parker

"This is an effort by K. Langloh Parker to describe in formal terms her understanding of Euahlayi society. The resulting ethnography is factual and well written. Parker was obviously also familiar with the anthropological literature. She was hardly the detached observer that modern ethnography demands, however, at that time this methodology had not been invented yet. This is not necessarily a bad thing. As Andrew Lang points out in the introduction, she lived in close contact with aborigines for many years, and as a female she had access to the women of the tribe, a viewpoint for which we have no other source from that time period. "

About the Author:

"K. Langloh Parker (the K. stands for 'Katie') [1856-1940] lived in the Australian outback most of her life, close to the Eulayhi people. The texts, with their sentient animals and mythic transformations, have a sonambulistic and chaotic narrative that mark them as authentic dreamtime lore. The mere fact that she cared to write down these stories places her far ahead of her contemporaries, who barely regarded native Australians as human."