Paul Keres ja Iivo Nei anda uuring mangud nelja tugevaima mangijatest maailma ning analuusida 25. mange iga uks neist. Keres abistab International Master Iivo Nei, kes on tuntud olnud treener ja treener maailmameister Boris Spassky ajal 1972. sobitada Spassky ja Bobby Fischer Reykjavikis Islandil. Selles raamatus, Keres analuusib 25 mangud iga Fischeri ja Kortsnoi ja Nei analuusib 25 mangud iga by Spasski ja Larsen. Siia kuuluvad kolm mange 1972. Fischer-Spassky Match. Kuigi ma ei tea uhtegi asutust vaidetega, et Noukogude Liit plaanis kaivitada teda ja et Botvinniku interceded raakides Stalin, jaab see asjaolu, et paljud inimesed, sealhulgas eriti latlaste ja eestlaste hukati Stalini poolt parast soda. Alles parast lagunemist Noukogude Liidu 1990. aastal, et ellujaanute nende puhastuste olid vabad nendel teemadel raakida. Kahjuks Keres ei elanud piisavalt kaua, et nautida seda vabadust. Tema suurim tulemus kunagi oli tema lips esimene tugevaim maletajad kunagi manginud, AVRO 1938. topelt round-robin turniiri maarata, kes oleks jargmisel Challenger maailmameister Alexander Alekhine. Keres seotakse Fine ja lopetas enne tulevasi meister Mihhail Botvinniku, praegune meister Alekhine, endine maailmameistrid Max Euwe ja Capablanca ja Grandmasters Samuel Reshevsky ja Salo Flohr. See tulemus teenitud Keres oiguse mangida mangu Alekhine World Chess Championship, mangu, et Keres ilmselt voitnud, kuid II maailmasoda sekkus ja mangu kunagi manginud.
Singing on the River by Igor Chabrowski, based on Sichuan boatmen’s work songs (haozi), explores the little known world of mentality and self-representation of Chinese workers from the late 19th century until the outbreak of the Second Sino-Japanese War (1937). Chabrowski demonstrates how river workers constructed and interpreted their world, work, and gender in context of the dissolving social, cultural, and political orders. Boatmen asserted their own values, bemoaned exploitation, and imagined their sexuality largely in order to cope with their low social status. Through studying the Sichuan boatmen we gain an insight into the ways in which twentieth-century nonindustrial Chinese workers imagined their place in the society and appropriated, without challenging them, the traditional values.
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