IN: Bruno Latour (French: [latuR]; born 22 June 1947) is a French philosopher, anthropologist and sociologist. He is especially known for his work in the field of science and technology studies (STS). After teaching at the Ecole des Mines de Paris (Centre de Sociologie de l'Innovation) from 1982 to 2006, he became Professor at Sciences Po Paris (2006-2017), where he was the scientific director of the Sciences Po Medialab. He retired from several university activities in 2017.

Latour's work Nous n'avons jamais ete modernes : Essais d'anthropologie symetrique was first published in French in 1991, and then in English in 1993 as We Have Never Been Modern.  Latour encouraged the reader of this anthropology of science to re-think and re-evaluate our mental landscape. He evaluated the work of scientists and contemplated the contribution of the scientific method to knowledge and work, blurring the distinction across various fields and disciplines.  Latour argued that society has never really been modern and promoted nonmodernism (or amodernism) over postmodernism, modernism, or antimodernism. His stance was that we have never been modern and minor divisions alone separate Westerners now from other collectives. Latour viewed modernism as an era that believed it had annulled the entire past in its wake. He presented the antimodern reaction as defending such entities as spirit, rationality, liberty, society, God, or even the past. Postmoderns, according to Latour, also accepted the modernistic abstractions as if they were real. In contrast, the nonmodern approach reestablished symmetry between science and technology on the one hand and society on the other. Latour also referred to the impossibility of returning to premodernism because it precluded the large scale experimentation which was a benefit of modernism.  Latour attempted to prove through case studies the fallacy in the old object/subject and Nature/Society compacts of modernity, which can be traced back to Plato. He refused the concept of "out there" versus "in here". He rendered the object/subject distinction as simply unusable and charted a new approach towards knowledge, work, and circulating reference. Latour considered nonmoderns to be playing on a different field, one vastly different than that of post-moderns. He referred to it as much broader and much less polemical, a creation of an unknown territory, which he playfully referred to as the Middle Kingdom.  In 1998, historian of science Margaret C. Jacob argued that Latour's politicized account of the development of modernism in the 17th century is "a fanciful escape from modern Western history".

was it a popular book

OUT: 

Answer the question at the end by quoting:

Inzamam-ul-Haq ( pronunciation ;Punjabi, Urdu: nDmm lHq; born 3 March 1970), also known as Inzy, is a former Pakistani cricketer, and former captain. He is the leading run scorer for Pakistan in one-day internationals, and the third-highest run scorer for Pakistan in Test cricket. He was the captain of the Pakistan national cricket team from 2003-07 and is considered to be one of the best leaders in Pakistan Cricket history. Inzamam rose to fame in the semi-final of the 1992 Cricket World Cup.
Inzamam captained Pakistan in thirty Tests, winning eleven, drawing nine and losing ten. Only three players have captained Pakistan in more Test matches, but all have better win-loss records and only Imran Khan has a lower win percentage than Inzamam. Although the Oval Test match in 2006 was poised as a victory for Pakistan before the controversy took place and had it not occurred, Inzamam's record would have had a win more and a loss less. However, Inzamam held the captaincy until March 2007, the longest captaincy tenure since 1992, when Imran Khan retired.  Captaincy had a positive effect on Inzamam's batting, often leading by example in pressure situations, averaging greater as a captain (52) than without (50). In ODI's Inzamam also held the highest average as captain in ODI's and is currently third on that list behind the former Australian skipper Ricky Ponting and the Indian captain Mahendra Singh Dhoni. After early failures in Australia, he took a depleted Pakistan side to India in 2005 and played an important role in securing a draw by winning the final test match from an unlikely position with an innings of 184 runs. He subsequently led his side to an ODI success against West Indies (away), England (home) and Sri Lanka (away) as well as Test Series victories against England (home), India (home), Sri Lanka (away). Inzamam had seemed to have united the Pakistan side and victories led them to 2nd place in the ICC Test Rankings and 3rd place in the ICC ODI Ranking. The latter part of Inzamam's tenure as Pakistan captain was less successful and the team was embroiled in many controversies culminating in a disappointingly early exit from the 2007 Cricket World Cup at the hands of lowly ranked Ireland.  In the 2007 Cricket World Cup, Inzamam captained the Pakistani team to its first loss to associate ICC member Ireland (on St Patrick's Day). This result and their previous loss to West Indies, led to them being knocked out of the tournament. A day later he announced his retirement from One Day International Cricket and resignation as Test captain. The announcement was made the same day that Bob Woolmer, Pakistan's coach, died in his hotel room in Kingston, Jamaica. He dedicated his final ODI to Woolmer to whom he shared a good relationship with for three years and affectionately called him 'The Bob'.

What team was he captain for?

Inzamam captained the Pakistani team

input: Japanese funerals are highly ritualized affairs which are generally--though not always--conducted in accordance with Buddhist rites. In preparation for the funeral, the body is washed and the orifices are blocked with cotton or gauze. The encoffining ritual (called nokan), as depicted in Departures, is rarely performed, and even then only in rural areas. This ceremony is not standardized, but generally involves professional morticians (Na Guan Shi , nokanshi) ritually preparing the body, dressing the dead in white, and sometimes applying make-up. The body is then put on dry ice in a casket, along with personal possessions and items necessary for the trip to the afterlife.  Despite the importance of death rituals, in traditional Japanese culture the subject is considered unclean as everything related to death is thought to be a source of kegare (defilement). After coming into contact with the dead, individuals must cleanse themselves through purifying rituals. People who work closely with the dead, such as morticians, are thus considered unclean, and during the feudal era those whose work was related to death became burakumin (untouchables), forced to live in their own hamlets and discriminated against by wider society. Despite a cultural shift since the Meiji Restoration of 1868, the stigma of death still has considerable force within Japanese society, and discrimination against the untouchables has continued.  Until 1972, most deaths were dealt with by families, funeral homes, or nokanshi. As of 2014, about 80% of deaths occur in hospitals, and preparation of the bodies is frequently done by hospital staff; in such cases, the family often does not see the body until the funeral. A 1998 survey found that 29.5% of the Japanese population believed in an afterlife, and a further 40% wanted to believe; belief was highest among the young. Belief in the existence of a soul (54%) and a connection between the worlds of the living and the dead (64.9%) was likewise common.

Answer this question "Did this promote controversy?"
output: