By Michael N. Smith
What have been they thinking?
Ever due to the fact Adam snacked at the forbidden fruit and used to be chased bare out of the backyard of Eden, mankind has bitten off a bevy of undesirable ideas.
From skinny-dipping Presidents to poisonous teeth fillings to making a song pop stars who can't hold a song, 100 of the Worst rules in History is a party of humanity's historical—and frequently hysterical—missteps that experience began wars, sunk nations, wrecked businesses, scuttled careers, misplaced thousands, or even endangered the Earth.
• How a pressured chauffeur helped begin international struggle I
• Who became down the best product placement chance in Hollywood history
• How a Chicago White Sox video game helped hasten the loss of life of disco
• The toad that almost ate Australia
• the main risky children's video game ever invented
• And much more (of rather a lot less!)
Spanning politics, popular culture, type, activities, know-how, and extra, this irreverent and witty e-book is filled with enjoyable photographs and sidebars, tracing how those thundering brainstorms became blundering mind farts—and the wonderful affects our pretend pas and foibles nonetheless have on us this present day.
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Additional resources for 100 of the Worst Ideas in History: Humanity's Thundering Brainstorms Turned Blundering Brain Farts
Thus, the educational status quo is protected from critics both inside and outside Western culture. Operating in a strict empirical context such critiques can be dismissed as not scientific, as mere opinions (Codd, 1984; Harris, 1984). As we write this book on indigenous knowledge, we witness around us a retrenchment of many Westerners’ commitment to modernist ways of seeing. Reacting to threats of social changes, the criticisms of indigenous spokespeople, calls for race, class, and gender justice, and scholarly analyses of the failures of modernism, neo-conservatives and liberals have sought to deflect criticism by educational and political appeals to a new-Cartesianism.
While my parents became increasingly acquainted with the changes of modernity, I came of age in a very poor rural mountainous area where many families still lived in relative cultural isolation. It was my interaction with my peers from these isolated backgrounds and my parents’ connection to a historical indigeneity that raised my consciousness about the cultural conflicts emerging around me and within me. There was no doubt that a persisting form of local knowledge still existed in rural Sullivan County, Tennessee in the 1950s.
Indeed, in such a metaepistemological context Westerners of diverse belief structures and vocational backgrounds may experience a fundamental transformation of both outlook and identity, resulting in a much more reflective and progressive consciousness. Such a consciousness would encounter the possibility that the de/legitimation of knowledge is more a socio-political process than an exercise of a universal form of disinterested abstract reason. In this context the Western analyst confronts the need to reassess the criteria for judging knowledge claims in light of the problems inherent in calling upon a transcultural, universal faculty of reason.
100 of the Worst Ideas in History: Humanity's Thundering Brainstorms Turned Blundering Brain Farts by Michael N. Smith