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This chapter begins by evaluating methods for determining how productive the firm's aggregate advertising spending is in both the short and long runs. Following this, it analyzes methods for determining the productivities of different media when the firm uses multiple media (including digital advertising); in particular, it focuses on the effects of measurement error. It shows how marketing-finance fusion allows privately and publicly held firms to allocate their advertising budgets between upfront and scatter advertising, based on their respective risk attitudes. Finally, it analyzes how recent changes in Internet marketing (e.g., the growth of electronic exchanges and the emergence of conquest advertising) are likely to affect the structure of the advertising industry.

This chapter examines how the Internet affects the firm's marketing policies. It shows how the firm should choose its marketing strategies including pricing (distinguishing between the B to B and B to C markets) and advertising messages. In addition, it shows how the firm should coordinate its Internet advertising and sales force policies, including redesigning its sales force compensation plans. It discusss the effects of ownership structure (whether the advertising firm is privately or publicly held) on the firm's Internet advertising strategy. In addition, it analyzes a number of structural changes brought about by Internet advertising, including the purchase of advertising space via auctions, behavioral targeting, and conquest advertising.

This chapter argues that the “Roman conquest” of parts of temperate Europe was not as all-changing as most history books would suggest. The idea of a “Roman Europe,” in the sense of European provinces practicing Roman culture—in particular, Roman ways of seeing—needs considerable revision. Much evidence suggests that Middle Iron Age modes of visual perception and ways of crafting objects continued throughout the period of Roman political domination to reemerge in the so-called “early Germanic” style of the early Middle Ages, as well as in “Celtic” objects such as the Book of Kells and the traditions known as “Anglo-Saxon” and “Viking” art.

The book opens with a brief account of the book's aims, giving the reasons for undertaking a comparative study. The first chapter provides background information on the political situation in Central Asia before the Russian conquest, a basic narrative of the conquest, a description of the principal events and actors in the fifty years of Russian rule before the First World War, and a brief account of the make-up of Central Asia's population at the time.

This chapter retraces the shared history between the Ottoman Empire and Europe. Focusing on the Ottoman conquest in Europe, the chapter describes the events by which the history of Europe became indistinguishable from that of its relationship, whether good or bad, with the principal Muslim power of the time. It first discusses the presence of Turks and Muslims in Europe before the Ottoman expansion, before turning to the origins of the Ottomans, who had emerged from one of the many small Turkoman principalities that had formed on the Aegean, Mediterranean, and Pontic periphery of the Seljuk sultanate of Konya. The chapter then chronicles the first Ottoman ventures into Europe, which eventually culminated in a series of conquests in the continent.

This book shines new light on the mostly ignored historical and legal evidence of the use of the Doctrine of Discovery in Australia, Canada, New Zealand, and the United States. In these countries, Christian Europeans assumed that they held sovereign, property, and commercial rights over the indigenous peoples under the ‘legal authority’ of the Doctrine. This chapter examines the development of Discovery in Europe, focusing on England's role in that development and its use of the Doctrine in these four English colonies. It also sets out the elements of Discovery to explain its underpinnings and definition and to explain how it was used in these four countries to acquire the rights of indigenous peoples. These four countries still struggle to deal with indigenous peoples and, in fact, they were the only countries to vote against the U.N. Declaration on the Rights of Indigenous Peoples.

This chapter examines how an historian of the ancient Near East sets about reconstructing a picture of the past using material of great diversity in terms of type and historical value. It demonstrates this approach by considering the figure of the Achaemenid king, Cyrus II ‘the Great’ of Persia. The discussion begins by creating a conventional image of the king and consolidating it. It then analyses the evidence that has been used to strengthen the picture and presents some historical realities. The basis for the standard picture of Cyrus the Great is provided by material in classical writers and the Old Testament. Cyrus introduced a new policy of religious toleration together with active support for local cults, exemplified by the permission he granted to the Jewish exiles to return to Jerusalem and rebuild their temple, with generous funding from central government. The chapter also considers the date for Cyrus' defeat of the Median king Astyages (550), as well as his conquest of Babylon itself.

In Ant. 14. 77, speaking of the Roman conquest and dismemberment of the Hasmonean state in 63 bce, Josephus complains that ‘we lost our freedom and became subject to the Romans’. That is, eleutheria and Roman rule are incompatible. Three books later, however, at Ant. 17. 227, referring to the deliberations concerning the status of Judaea following Herod's death, Josephus refers to Jews who ‘desired freedom and to be placed under a Roman governor’. That is, eleutheria goes along fine with Roman rule. It is evident that two contradictory notions of freedom are at work in these passages, and this chapter investigates how Josephus could have written them both.

This chapter explores the twin roles of Manila as a colonial capital and an important node in early modern global networks. It gives a historical overview of the Spanish conquest, the foundation of Manila, and the economic development of the colony (together with a consideration of the trans‐Pacific galleon trade), besides offering analyses of artistic representations of the Spanish Empire and Manila. In investigating the “contrapuntal” nature of the city's ethnically diverse society, it examines the social and political structures of the three principal ethnolinguistic groups: Filipinos, Chinese, and Spaniards. The presence of other diasporas in the metropolis is also discussed. Manila is described as a point of global convergence for travelers and migrants from Asia, Africa, the Americas, and Europe, acting as an attractive destination for merchants, missionaries, exiles, and explorers.

This chapter takes a comparative look at the patterns of conquest and colonialism in the British Isles and in North America. It provides necessary background on Scotland's historic relationship with its more powerful neighbor to the south, on the crown's efforts to subjugate the Celtic borderlands, and how colonial strategies developed in dealing with tribal peoples in Britain were subsequently applied in dealing with tribal peoples in North America. It also considers the varied responses of the clans and tribes, and how, for example, the Campbells and Mohegans found alliance with the English as a path to power.

This chapter begins with a significant moral problem raised by the Book of Joshua: Is there any way to justify the Israelites seizing of the land of another people (in this instance the Canaanites)? This chapter discusses some of the historical issues involved (archeology shows that the conquest as described did not happen) but spend most of my time with the texts themselves. This chapter begins by articulating the unique relationship Israel has to her land. The chapter then turns to the way in which Genesis 15 sets the canonical framework for reading the Book of Joshua. In brief, God is justified in evicting the Canaanites because of their sinful behavior that has gone on for centuries. God will use the same moral principles to judge Israel later in the biblical narrative.