19th century – The Life and Times of Ben Weinberg

A Life Well Lived According to Emerson

“Emerson was not a man who saw success in only the material or popular means that is often the case of how individuals measure success today. Instead, Emerson believed success in life was about much more than fame, fortune, and overall popularity.”

Whenever I am looking for inspiration in my own life whether it comes to how to develop myself professionally or to be better on a personal level with others, I like to refer to the excellent quote on success and on a well-lived life by American essayist, philosopher, abolitionist, and 19^th century transcendentalist Ralph Waldo Emerson. Emerson was not a man who saw success in only the material or popular means that is often the case of how individuals measure success today. Instead, Emerson believed success in life was about much more than fame, fortune, and overall popularity.

Emerson saw success and life itself as leaving the world a little better than when you found it. He believed in the importance of caring for nature, of having good relationships with other people, of honing your craft professionally in whatever you were passionate about, and of caring for family or friends who could rely upon your kindness and care. This quote by Ralph Waldo Emerson has always been a favorite of mine because while it was a conventional means of measuring a life well lived or a ‘successful’ life in the 19^th century; I believe that too often today, we measure a ‘good life’ in shallow and often selfish ways.

In the era of the transcendentalist movement, there was much more to life than accruing things for material worth, or showing off how much money you had, or thinking that because you have more you are then better than someone else. On the contrary, Emerson and other thinkers of that movement believed in progressive ideals of equality, justice, and fairness. They believed in giving back to others in whatever way was possible and to do so consistently. While it was not a religious movement, it was based around individual actions to help a larger community or society.

It did not shun personal success or individual wants or needs as being unnecessary, but it asked people to believe in the power of working together to a common goal or cause, treating your fellow man or women with respect, fairness, and dignity, and to believe in giving back through charity, through helping others, and to be of good character not just in words but in actual deeds. Emerson like others were idealists and believed in the goodness of humanity despite the dark impulses that can lead us astray. While we are unique individuals of free will, we must never forget to care for our family or our friends, or nature itself which is gift not to be squandered.

The actual quote by Ralph Waldo Emerson is a long yet impactful one that touches on many different parts of one’s success in life that must not be ignored. When most people define success in a singular manner and often involving their own joy and happiness, Emerson does quite the contrary by arguing that success or a good life is based on how we leave the world after we depart from the Earth and what do we do in life to leave those around us better off than they were before. Above all else, Emerson asks the reader to imagine how they can impact the world in their own way for the betterment of not just themselves but for others as well and humanity.

In the quote, he does not ignore our hierarchy of mental needs such as the need to be respected by others, to laugh often with friends, to be appreciated for what we do, to be able to overcome adversity such as suffering betrayal, which is inevitable at points in our lives but to also appreciate the beauty around us because it is temporary in life as well. Fulfilling that life well lived according to Emerson is not just about being there for others but also being there for ourselves mentally by having our emotional needs met and fulfilled with joy, happiness, laughter, kindness, respect, and overcoming negative emotions such as betrayal and deceit.

“What is success?…
To laugh often and much; to win the respect of intelligent people and the affection of children; to earn the appreciation of honest critics and endure the betrayal of false friends; to appreciate the beauty; to find the best in others; to leave the world a bit better, whether by a healthy child, a garden patch Or a redeemed social condition; to know even one life has breathed easier because you have lived. This is to have succeeded!”

― Ralph Waldo Emerson

When you look at this memorable quote from Emerson, he prioritizes in life partaking in individual joy in the form of laughter most importantly. He also indicates the need to be respected by other people especially who you choose to associate with as being intelligent either emotionally or figuratively. He also discusses the need to be compassionate towards children, whether they are your own or not. Knowing that critics are inevitable in various avenues of life, Emerson seeks that any individual appreciate the critics who are honest about him or her and asks the reader of the quote to be mindful of those who want you to improve and to try to do right by them in becoming better at what you do.

Emerson also asks that while some friends are necessary to have in life; we must be prepared for betrayals that can occur from those who you thought were friends but were rather only looking out for themselves. Even though others, even friends and family members will let us down at times, we should still seek to see the good in others and to try to get the best out of everyone we meet. Human beings are fallible creatures, Emerson would say, but we should try to look for signs of redemption and efforts of good faith because people deserve to show you that they have good in them, and they can rectify their wrong doings often when they are given a real chance.

Despite facing inevitable criticism, betrayal, and disappointments throughout life, we must stop and take time to appreciate life itself for all its natural beauty. It will calm us down, put our lives in perspective, and think of a world much bigger than our own internal musings. Because of the sheer beauty surrounding us that we can often fail to fully appreciate, this divine beauty should inspire us to be caretakers of this world that we inherited at our birth and to be true guardians of the planet for the next generations. He includes in his musings on success in life to include leaving the world ‘a bit better.’ As individuals, we can only do so much for the state of the world, but if we all pitch in to do our part, that will cause massive change to occur on a societal and global level.

Leaving the world, a bit better is not just about recycling or not littering or being aware of how you’re affecting the natural world with consumption but it’s also about beautifying the world too. Whether it is cleaning a park littered with trash or creating a garden patch for others to enjoy or deciding to walk instead of driving a car, little actions like these by individuals can leave the world better off than before. I saw this kind of contagious effect working with others as a volunteer lately in helping to create a new vegetable and flower garden for a youth center in Washington, DC. Getting your hands dirty, beautifying a small part of the neighborhood, and having others pitch in to help is one of the best feelings one can have in life. It’s not often in our lives when we get to see a positive change happen in real life but creating a garden or even beautifying a park has a large ‘ripple effect’ that can change the world for the better even if it is on a small scale.

Emerson lasts mentions that if you have a child or care for one in your custody that to ensure their health and happiness is one of the great joys of living and contributes to improving the world in a measurable way. Giving back to nature and to other people is a consistent theme in this quote by Emerson and to redeem a societal condition such as creating a garden, raising a child, or being a mentor to a friend who needs your help will not only be doing good for you but for others as well. Ralph Waldo Emerson finishes his quote to sum up success in life and having a good life as coming down to fundamentally whether because you lived, did others live easier because of your presence? Was someone or something healthier, happier, or more fulfilled because you were there? These are important questions to ask yourself. In your life, are you just in it for the fame, fortune, and your own personal gratification? Or are you living your life to leave a legacy that can do some good in the world in some measurable way?

Emerson never mentions personal gratification such as having a lot of money or being popular as keys to a life well-lived and I agree with him. Emerson prioritizes the fact that after we depart from this Earth, what will we be remembered by? What contribution to others and our society did we make? Are people in our lives better or worse off because of your existence? That is what true ‘success’ means in the long-run and that a life well-lived should be based around. I hope that you take this excellent quote by Ralph Waldo Emerson to heart as I have. It’s a brilliant piece of wisdom that gives each of us steps to make the most of our remaining days on this Earth. Let the joy, laughter, beauty, conscientiousness, and unselfishness among other characteristics that he mentions as being the keys to a life well-lived guide you in all your days here.

Cultural Spotlight – Capoeira

Capoeira is a very unique cultural aspect of Brazil and one that while it has its origins elsewhere has become very Brazilian in its customs, history, and usage. With different elements of dance mixed in with parts of martial arts, Capoeira is unlike any other form of movement in the Western Hemisphere. Not only is Capoeira based on dance and martial arts, it is also formed from a foundation of acrobatics and music to accompany the many movements. The amount of exercise involved in becoming a true Capoeira artist means that you will definitely break a sweat while getting physically fit if you intend to practice this unique art form on a daily basis.

Capoeira is known for having its origins in different parts of west Africa but was developed after the beginning of the Transatlantic slave trade in the 16^th century. After enslaved Africans were first brought to Brazil by the Portuguese settlers, it became a way for the slaves to stay physically fit and strong if they ever decided to flee and run away from their slave masters. If they wanted to collaborate and rebel, they could use their capoeira skills to help defend themselves from possible attack or capture from the slave masters as well.

Capoeira uses the full body and so you can use both your arms, hands, legs, and feet to do a large number of movements. The movements are acrobatic, complex, and fluid and based often off of the music and rhythms that are being played for the dancers. Hands often stay on the ground as inverted kicks are flown in the air. The ginga is the focal point or main focus of any capoeira movement and is usually the beginning of any fluid kick or handstand to come.

The capoeiristas’ are those martial artists or dancers who perform the movements often with other capoeirista while being surrounded by a group of observers who are either playing music or encouraging the capoeiristas on to continue their rhythmic movements to match the other participant. The origin of the word ‘capoeira’ comes from the Tupi language words of ka’a (forest) and pau (round) referring to the low-lying vegetation areas where fugitive African slaves would hide from their masters when they would try to make an escape. Most of the African slaves who started capoeira in Brazil were originally from Angola.

After the end of slavery in Brazil in 1888, the new republic outlawed capoeira throughout the country. If you were caught practicing capoeira anywhere in public, practitioners would be thrown in jail, tortured, or even killed. This prohibition continued throughout most of the 20^th century even if it was sometimes tolerated in universities and in private places during times of both democratic and military rule in Brazil. Still though, the Afro-Brazilian communities especially in the Northeast kept capoeira alive during these forbidden times and even renamed capoeira to be called ‘Luta Regional Baiana’ which means the regional fight of Bahia in order so that practitioners could practice their form of capoeira without outside interference.

In the recently enslaved communities of Quilombos who had liberated themselves to be free and self-reliant in parts of Brazil during the 18^th and 19^th centuries, capoeira became a way of defending themselves in case of war or conflict with Portuguese colonial troops or Brazilian soldiers. By using the martial art to dodge potential attacks and/or captures, the Quilombos were a formidable fighting force who used capoeira to defend their communities and their land at often great cost.

The key to capoeira from my own observations in Brazil is to never stop your movements and to always be thinking of how to dodge, kick, sweep, and even take down your opponent. The ginga movement of being fluid is both an attack and defense mechanism to make sure you are constantly ready to either take your opponent by surprise or to evade their own attack. Most attacks in capoeira are done with leg sweeps, swirling kicks, or knee strikes but can also involve the elbow or head. However, most forms of capoeira today are done as simulations and to train for a game or a competition rather than war or actual combat.

To the public who view capoeira in a non-violent lens, these presentations in the roda or circle are just for show and involve games of aerial acrobatics rather than being more about striking or deflecting physical attacks. The circle involves musical instruments specifically for the game between capoeiristas and there is singing, and dancing involved with everyone in the circle participating at some point. Capoeira instruments include the berimbau, which can be played from very slow to very fast depending upon the rhythms requested as well as other instruments such as pandeiros, atabaques, agogo, and the ganza. The row of musicians in the roda (circle) is called a ‘bateria’ and the touch of the berimbau instrument in particular fuels the speed, aggressiveness, or style of the capoeira game.

Similar to Carnaval and Feijoada, Capoeira is one of Brazil’s most famous and impressive exports to the rest of the world. Every year, thousands of tourists come from around the world including serious non-Brazilian practitioners travel to different parts of Brazil to practice its most famous martial art. The capoeira masters (mestres) often teach the Portuguese language in addition to the movements of capoeira so the foreign student can really immerse themselves in the cultural background and history of this traditional martial art. The capoeira demonstrations are perhaps more acrobatic than physical when in public but in private, you would have to guess that it is much more intense and much more serious in terms of displaying physical prowess than what is shown to the public.

After the 1970s, this unique part of Brazilian culture was on its way to not only being accepted by the people but being embraced and taught to the next generations. A powerful way of resolving conflict, promoting social cohesion, and learning about physical fitness, capoeira is great at bringing the community together in a positive way while showing how important it is to recognize and value past traditions. From the roots of West Africa to groups of escaped Afro-Brazilian slaves whose cultural practices were almost extinguished over the centuries due to subjugation, maltreatment, and neglect, capoeira like their rights to human freedom and basic dignity made a powerful comeback which is still being fought for and advanced to this day.

Cultural Spotlight – Carnaval

No one country does the festivities of ‘carnaval’ quite like Brazil. A festival that is just more than ‘Fat Tuesday’, it has become more than a month of celebrations beginning in early February and ending in early March even after ‘Ash Wednesday’ has passed by. The word ‘carnaval’ or ‘carnival’ comes from the Latin word ‘carnelevare’, which means to remove or to raise meat signifying how Roman Catholics would give up meat or poultry during the 40-day period of Lent before the Easter holiday. Because of the significance of Lent and not just for giving up meat but for other earthly pleasures as well, ‘Carnaval’ is a chance to enjoy some of those pleasures before the time of Lent and to revel in both culinary and cultural traditions.

Nowhere are these cultural traditions more proudly represented than in Brazil where the whole country has some form of celebration or observation of the Carnaval holiday. From the state of Pernambuco in the North to Bahia in the Northeast all the way down the Brazilian coastline to Sao Paulo and Rio de Janeiro, each year there is an informal competition to see which city can put on the best Carnaval and whose parades are the biggest.

Each city is different regarding how they celebrate Carnaval in Brazil but there are some similarities such as having huge street parades where crowds can dance and march to the bands and drum groups assembled as they go through the city. There are a huge variety of costumes, music styles represented but the most common one would have to be ‘Samba.’ In Brazil, Afro-Brazilian culture is heavily apart of Carnaval celebrations from the music being played to the design of the costumes. There are a number of variations of samba represented and they are all represented in the popular ‘samba schools.’

These small groups of performers sometimes prepare for the whole year before carnaval begins and are competing against each other in the ‘Sambadrome’, which are huge parade grounds and spectator events where these groups are being judged based on a number of factors against other schools. The biggest Sambadromes are in Rio de Janeiro and Salvador along with Sao Paulo and these competitions take places over a period of four nights at the height of the carnaval celebrations. Not only are these groups being judged on their music style and quality but also their coordination, their rhythm, the theme of their performance, and the costumes, which can be quite elaborate and also quite expensive.

While there are different types of samba music involved, there are also lesser known music styles that are represented in Brazilian carnaval. They include ‘Frevo’, which is originally from Recife and Olinda in the state of Pernambuco and ‘Axe’, which is originally from Salvador in the Bahia state which combines different popular Afro-Caribbean music genres together such as calypso, marcha, and reggae. All of these popular music types mentioned have their roots in African cultures and diaspora influences.

In the 19^th century, it was quite difficult for Afro-Brazilians to dance, sing, or even parade through the streets of Brazilian cities during Carnaval to express their cultural heritage but today, these forms of song and dance are the heart of the Carnaval celebrations. To put it simply, you cannot have carnaval without samba or costumes or drumlines. In a way, Carnaval is not just a celebration of indulgence and pleasure but of expressing your culture and your heritage. I found Brazilian carnaval to be also about celebrating the diversity and unity of the country itself and how that can bring people together despite past historical injustices.

In order to celebrate Carnaval in Brazil, one does not have to go to a Sambadrome or to march in a formal parade or even wear an elaborate costume. You do have to sing, dance, and even drink or eat a little more than you normally would. The easiest way to celebrate especially as a foreign visitor is to check out some of the ‘blocos’ or block parties. They take place each and every day during Carnaval in different neighborhoods at different times. Each ‘bloco’ has different themes ranging from a celebration of ‘The Beatles’ to ‘R&B and hip hop.’ The blocos can also have ‘electric trios’ which are large trucks with huge sound systems where musicians on top of them sing famous samba or forro tunes to the crowd who often sing along with them as they cruise down an informal parade route.

These ‘electric trio’ trucks or floats can also include drum line groups or instrumental bands who walk down the parade route with these musicians. Each bloco has supporters who have specific shirts or costumes on to represent the theme of the block party as well. The trio truck or float is another symbol of Carnaval in Brazil similar to the block parties themselves, which can last from early in the morning until late at night.

While there is endless debate about where to go to celebrate Carnaval in Brazil, my hunch is that you won’t be disappointed if you go to either Rio de Janeiro, Salvador, or Recife. The great thing about Brazilian carnaval is each city is likely to have a different feel to it as well as different types of music as well as different kinds of blocos represented. Rio de Janeiro’s carnaval is the largest in the world but you may want to go with the carnaval in Salvador to see unique forms of samba and other music styles represented. If you want a somewhat more subdued carnaval experience, going to Sao Paulo may be what you’re looking for.

Carnaval in Brazil is not just about coastal cities as there are celebrations that are lower key and smaller in the state of Minas Gerais, located in the interior as well as in smaller cities such as Manaus, Porto Alegre, and Florianopolis. This month-long celebration has something for everyone and while I have celebrated carnaval before a few years ago in Colombia, I have never seen such a unifying event that brings a whole country together as it does in Brazil. If you are expecting to see a lot of tourist sites and enjoy some museums here, you may want to wait until after Carnaval to do just that. Instead, bring your best costume, study up on your Samba moves, and get ready to buy those tickets way in advance if you want to see the Sambadrome in all of its glory when you visit.

Experiencing Carnaval in Brazil is a really unique experience and opportunity that I would recommend to everybody who enjoys dancing, singing, listening to good music, and experience one of the most joyous celebrations in the world.

A Profile in Courage – Marshal Candido Rondon

Who is Candido Rondon? It is likely you have never learned about this Brazilian figure of history, but he was not only an exemplary Brazilian, but he was also an extraordinary explorer, friend to indigenous peoples, soldier, statesman, and traveler. Achieving the highest rank in the Brazilian military, he devoted himself to the service of his nation in the twilight of empire and the forging of a new republic. While not a politician nor a man hungry for power, he was a man of great courage, fortitude, and moral fiber. He put others before himself and never wanted to be immersed in the modern wants for fame or fortune as others greedily claim for themselves in the modern era.

While a military officer first, he was a famous explorer who cared about the environment and did his best to balance that with his desire for progressive development of connecting a new nation together through telegraph lines as director of the official commission. He not only cared about the environment but also sought for the protection of indigenous peoples who he encountered during his explorations and made sure that all of his interactions with them were both peaceful and friendly.

He did many incredible things in his life but as far as what I have learned about him; he was never a big braggart who boasted incessantly and who was much more concerned with how his men were doing whether they were his fellow soldiers, explorers, or countrymen. He was very successful because he set a powerful example and took care to accomplish whatever he took upon himself to the best of his abilities. From being a director for the protection of indigenous peoples to setting up telegraph lines as a commissioner to commanding fellow troops to explore the unknown regions of the Amazon, Rondon was a man who was the epitome of a ‘profile in courage.’

Marshal Rondon was not born with a silver spoon in his mouth and has various catastrophes and tragedies befall him as a child. His father died before he was born, and his mother died when he was only two years old. His grandparents died when he was a boy, so he was cared for by his uncle. Rondon was a victim of discrimination for his indigenous origin and was bullied because of it. He was not tall or very strong physically either.

However, none of these setbacks stopped him because nothing would stop a man who was courageous, determined, and a hard worker. Most of all, it should be said that rather than let these personal tragedies derail him and his life goals, it is likely that they spurred him on to achieve great things and to make the most of the time that was given to him with more awareness of the preciousness of life and how quickly it can be taken away.

Marshal Candido Rondon has great discipline and determination especially when it came to his education as a teenager and as a young adult. He studied both Mathematics and Physical and Natural Sciences at the War College in Rio de Janeiro. He became second lieutenant of the Armed Forces of Brazil in 1888. He was directly involved as a military officer in the formation of the Brazilian Republic after the fall of the Brazilian Empire. In addition to all of these academic pursuits, he self-taught himself various skills especially engineering. He also became physically disciplined allowing him to spend months and years in the harsh tropical climate due to his time spent in the military and military school.

Rondon was instrumental in connecting the Amazonian region of Brazil to the rest of the country. As an Army engineer, he was in charge of expanding the reach of the new republic and removing the isolation that this part of Brazil had become accustomed to. He built the first telegraph line that crossed the state of Mato Grosso. With his leadership, construction began on a main road from Cuiabá to Rio de Janeiro (The Capital of Brazil at the time). Telegraph lines were also established from Brazil to Bolivia and Peru. He maintained peace both with the indigenous tribes and Brazil’s neighbors during his time as the Telegraph Commissioner.

You could argue today that Marshal Rondon was the closest to being thought of as a Pacifist that a military officer could be. He always tried to make friends with the indigenous tribes of Brazil especially. He never ordered his men to shoot the Indians, even when they were being attacked by them sometimes by poisonous arrows.

Because of Rondon’s beliefs in Positivism and positivist thought, he wanted to make the indigenous tribes civilized and connected to the rest of Brazil in a non-violent and gradual way. For his actions, he later on in life became the first director of the Indian Protection Service (SPI), which still exists in Brazil today under a different name of FUNAI (National Indian Foundation).

After 1888, Marshal Candido Rondon became a member of the positivist church in Brazil, which was based on humanist ideals. Heavily influenced by the Brazilian thinker, Benjamin Constant, the Brazilian military and its new republic helped to spread the ideals of positivism within Brazil. Mr. Constant was influenced by the French enlightenment philosopher, Auguste Comte. Positivism as an ideology emphasizes naturalism, science and altruism, rather than any religious doctrine in particular. Marshal Rondon was influenced by positivism in his actions with regards to supporting the telegraph expansion and by his pursuit of co-existence and eventual friendship with the Indigenous populations. The positivism movement and the spread of Republican beliefs among Brazil’s military and political leaders helped in a major way in changing Brazil from an empire to a republic.

What most people outside of Brazil, especially Americans such as myself who are fond of history would only know about Candido Rondon, would revolve around his historic journey of discovery and exploration with then ex-U.S. President Theodore Roosevelt in 1913-1914. The Roosevelt – Rondon scientific expedition was a research expedition between 1913 and 1914 to follow the path of the River of Doubt (Rio da Duvida) in the Amazon. Because of sheer physical dexterity and encyclopedic knowledge of the Amazon, Rondon, miraculously, was the only man who came back healthy. The ex-President, Theodore Roosevelt almost died of illness and it could be said that Rondon helped save his life and that of his son, Kermit too.

Three of the Brazilians died during the expedition sadly. Without Rondon and the local experience and knowledge of his men, the expedition would have been a disaster. Historically, this was also an important moment to solidify good relations between the two countries which were both far away in terms of language and cultural connections at the time. The ‘River of Doubt’ was renamed the Roosevelt River (Rio Roosevelt) in honor of the former American president for completing the journey which would not have been successful without the assistance and perseverance of Marshal Rondon. There are times in a man’s life where you can state how his leadership was instrumental to the success of a group and in this expedition, Rondon’s leadership was unquestionably the reason why it succeeded and why it is remembered so fondly today.

Few Brazilians have made as great of an impact on their country as Marshal Candido Rondon. The Indian Protection Service (SPI) had its problems, but it became FUNAI, which still helps indigenous peoples today throughout the country. The new Brazilian republic grew both more connected and stronger due to the telegraph and road construction commissions which were led by Rondon and his men. Rondônia is now a Brazilian state composed of the Amazon Forest that is named after the Marshal. His military service, his care for the Indians, and his positivist beliefs are still remembered by many Brazilians today. Marshal Candido Rondon died at the advanced age of 92 in 1958, in Rio de Janeiro, the capital of a country for which he did so much and honored so very proudly.

Waterloo

Camera: Canon PowerShot SX710 HS

Location: Waterloo, Belgium

‘Governing The World: The History of an Idea’ – Book Review

Governing the World: The History of an Idea by Mark Mazower is an illuminating and insightful history regarding the shaky yet continuous rise of internationalism that began with the Concert of Vienna in 1815. Mazower’s look at the emergence of global governance continues up until the wake of the Eurozone crisis with regards to the present needs of reforming the European Union in the wake of unpopular austerity measures and burdensome bureaucratic regulations from Brussels.

His book addresses ‘globalization’ different from previous books I’ve read in the past with regards to focus on ‘ideas’ themselves and the rise and fall of those ideas throughout the 19th and 20th centuries led by primarily politicians and philosophers such as Kant, Metternich, Mazzini, Marx, Lenin, Bentham, Wilson, the Roosevelts, etc. among many others who were driven in defining what the international system should look, act, and be like.

A consistent theme of this history of ideas and institutions from 1815 to about 2012 was how instrumental the ‘Great Powers’ in each era were in setting up the foundation of the international system whether it was the ‘Concert of Europe’, the ‘League of Nations’, or the ‘United Nations.’ In the wake of the Napoleonic Wars and World Wars I, II, the leading powers desired to create a ‘balance of power’ among the great nations yet whose actions could be backed up by a single hegemon such as the U.K., U.S. to set the rules and boost the institutions they founded. Mazower is clear in that the history of global governance evolved originally from the heart of Europe and then spread across the Atlantic as the title of global hegemon shifted from the U.K. to the U.S. with the emergence of Wilsonianism and the ‘fourteen points’ in the 1910s.

Whereas the origins of internationalism started out with a gentlemen’s agreement among the Great Powers of Europe to refrain from conquering each other in unending, bloody wars over territory based on religious and political aims, this shift has now ended up only two hundred years later encompassing the entire world over with 193-member states being represented from the People’s Republic of China to Tuvalu.

While the United Nations could be seen by some observers as a success story in terms of its inclusive nature and the ability for nations from around the world to have a voice regarding international issues, there are problems still today that plague the UN and its sister agencies and bodies. Whether it was how the ‘Responsibility to Protect’ doctrine could be implemented in different conflicts around the world with UN peacekeeping forces or the controversial over-usage of vetoes by the five permanent members of the Security Council to control the debate about their national self-interests, global governance increasingly mirrors national governance in being quite messy and imperfect.

Real questions remained in 2012 when this book was published and more so today regarding the vitality of the United Nations especially given the fact that the United States is responsible for 22 percent of the overall budget of the UN. In the 2nd half of the book, Mazower focuses on the differing approaches of various U.S. administrations towards the UN and how fundamentally the U.S. government, mostly during Republican administrations, were acting out of self-interest and would often go out of the way to create competing international bodies to marginalize the UN such as the IMF, the World Bank, and most recently the WTO. Often times, the U.S. has bypassed, ignored, threatened, and left UN bodies and have held themselves to a standard above those given to other member states which has caused a backlash among not only allies but also developing countries (see: International Court of Justice and U.S. nationals being exempted from its jurisdiction).

Similarly to how the League of Nations through the guise of British and French leadership failed to hold imperial ambitions in check between the World Wars, U.S. disengagement and disenchantment with the U.N. increasingly from the 1970s onwards and the rise of other ambitious states such as China, India, Brazil, etc. signals that there may be a shift towards a multipolar world where there is no true hegemon leading to more of a systemic anarchy within the international system in the near future.

By the end of Governing the World, Mazower sees serious needs for reform in not just the United Nations but also in the European Union, another leading international institution created during this period. Western-led international institutions are in real danger of losing relevancy, argues Mazower, due to a number of overlapping factors including rising political apathy, catering too heavily towards financial elites, and being unable to meet the lofty goals that they set for themselves. I didn’t even mention a resurgence in nationalism and populism around the world from Brazil to the Philippines, but you get the picture, right?

Much to the chagrin of internationalists, Mazower argues that the nation-state still remains the primary way for the average citizen around the world to receive or pay into ‘public goods’ so their attention will largely remain focused on what their President or Prime Minister is doing and not the UN Secretary-General or IMF Director. There are numerous challenges that face the international system currently and it remains to be seen whether the UN and numerous other bodies are ready to be able to tackle income inequality, climate change, financial crises, the threat of global pandemics in the rest of this tumultuous 21st century.

Overall, I thought it was refreshing to see his attention on the ‘Concert of Europe’ in Vienna and how he started this event as a jumping off point where leading powers would try to use regional and later international cooperation to prevent conflicts from emerging among nation-states. The lack of support given to bodies of ‘International Law’ remains as a consistent theme throughout this book and while ‘arbitration’ between nations was popular, it lost relevancy and hasn’t gained it back since.

Seeing ‘globalization’ through the ideas of influential thinkers from Immanuel Kant to Karl Marx to Henry Kissinger really paints a wholistic picture on how nation-states were driven by different belief and value systems. The clash between nations especially in the 20th century can be seen through the ideological lens (ex: Capitalism v. Communism). While I really enjoyed Mazower’s conclusion, I thought it could have been expanded upon a bit further especially with regards to the rise of private foundations, i.e. the Clintons, the Gates and other NGOs, and how that has affected larger institutional institutions which are now not as well funded. On that note, the chapters titled, “The Empire of Law” and “Science the Unifier” could have been shortened or condensed into one chapter. It took away from the timeline narrative of the book and didn’t relate well to the political history unfolding during the two centuries.

If you are looking for an interesting, comprehensive, yet digestible read regarding the tumultuous development of the international system over the past two centuries, then you will want to take a chance at reading Mr. Mazower’s Governing The World: The History of an Idea. The one question that we are left at the end of this over 400-page book is what will the international system look like for the rest of the 21st century? We shall have to wait to find out but there are numerous challenges and obstacles ahead.