Cottage Industry Quotes

Stationary" The moon did not become the sun. It just fell on the desert in great sheets, reams of silver handmade by you. The night is your cottage industry now, the day is your brisk emporium. The world is full of paper. Write to me.

Hope wasn't a cottage industry; it was neither a product that she could manufacture like needlepoint samplers nor a substance she could secrete, in her cautious solitude, like a maple tree producing the essence of syrup. Hope was to be found in other people, by reaching out, by taking risks, by opening her fortress heart.

Consider the whole thing as occupational therapy. Power as cottage industry for the mad. The shepherd is slave to the sheep. A gardener is in thrall to his carrots. Only a lunatic would want to be president. These lunatics are created deliberately by those who wish to be presided over. You've seen it a thousand times. We create a leader by locating one in the crowd who is standing up. This may well be because there are no chairs or because his knees are fused by arthritis. It doesn't matter. We designate this victim as a 'stand-up guy' by the simple expedient of sitting down around him.

The industrial towns were far away, a smudge of smoke and misery hidden by the curve of the earth's surface. Down here it was still the England I had known in my childhood: the railway-cuttings smothered in wild flowers, the deep meadows where the great shining horses browse and meditate, the slow-moving streams bordered by willows, the green bosoms of the elms, the larkspurs in the cottage gardens; and then the huge peaceful wilderness of outer London, the barges on the miry river, the familiar streets, the posters telling of cricket matches and Royal weddings, the men in bowler hats, the pigeons in Trafalgar Square, the red buses, the blue policemen—all sleeping the deep, deep sleep of England, from which I sometimes fear that we shall never wake till we are jerked out of it by the roar of bombs.

He feels ennui depression adrift in his life. Purposeless, perhaps because —dig a well in the Sudan and thejanjaweed come in and shoot the people anyway —buy mosquito nets and the boys you save grow up to —rape women —set up cottage industries in Myanmar and the army —steals them and uses the women as slaves and Ben is starting to be afraid that he is starting to share Chon’s opinion of the human species that people are basically shit.

I think that marijuana should not only be legal, I think it should be a cottage industry. There’s some pretty good homegrown dope. I’m sure it would be even better if you could grow it with fertilizers and have greenhouses.

Slavery was a long-established practice among African tribes. Any raiding party that successfully attacked a neighbour would expect to return with slaves. But what made the Portuguese demand for slaves different was its scale. The simultaneous discovery of the Americas by European explorers created an apparently limitless demand for labour to work on the plantations of the New World, and in Europe’s African toeholds slavery was turned overnight from a cottage industry into a major, global concern.

There is a saturation of books on Amazon due to a sudden get-rich-quick surge in "everyone can be authors" seminars similar to the house flipping ones in the early 2000s which led to the housing bubble and an economic slowdown in the U.S. To distinguish quality books from those get-rich-quick ones, look at the author's track record - worldwide recognition as books that garnered credible awards, authors who speak at book industry events, authors who speak at schools, authors whose books are reference materials and reading sources at school and libraries. Get-rich books have a system to get over 500 reviews quickly, manipulates the Kindle Unlimited algorithm, and encourage collusion in the marketplace to knock out rivals. Be wary of trolls who are utilized to knock down the rankings of rival's books too. Once people have heard there is money to be made as a self-published author, just like house flipping, a cottage industry has risen to take advantage of it and turn book publishing into a get rich scheme, which is a shame for all the book publishers and authors, like me, who had published for the love of books, to write to help society, and for the love of literature. Kailin Gow, Parents and Books

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

Memoir is trustworthy and its truth assured when it seeks the relation of self to time, the piecing of the shards of personal experience into the starscape of history's night. The materials of memoir are humble, fugitive, a cottage knitting industry seeking narrative truth across the crevasse of time as autobiography folds itself into the vast, fluid essay that is history. A single voice singing its aria in a corner of the crowded world.

But since Catt was more realist than fabulist, she understood her actual death at the hands of her killer would be something much slower. It would be a classical feminine death, like a marriage…Raised by meek working-class parents, she despised petty groveling and had no talent for making shit up. She wanted to be a “real” intellectual moving with dizzying freedom between high and low points in the culture. And to a certain extent, she’d succeeded. Catt’s semi-name attracted a following among Asberger’s boys, girls who’d been hospitalized for mental illness, sex workers, Ivy alumnae on meth, and always, the cutters. With her small self-made fortune, Catt saw herself as Moll Flanders, out-sourcing her visiting professorships and writing commissions to younger artists whose work she believed in. But she’d reached a point lately where the same young people she’d helped were blogging against her, exposing the ‘cottage industry’ she ran out of her Los Angeles compound facing the Hollywood sign … the same compound these bloggers had lived in rent-free after arriving from Iowa City, Alberta, New Zealand. Loathing all institutions, Catt had become one herself. Even her dentist asked her for money.

But Zelda was never about plot. Indeed, one's head could explode if all the games were considered one story, since Link is always meeting Zelda and villainous Gannon for the first time. Imagine trying to explain why James Bond has stayed forty years old for forty years, while changing faces and hair color. Better to accept the story as a constant retelling, and don't dwell on continuity matters. Mario has made a cottage industry of jokes about how Bowser had only one playbook—kidnap the princess—and this time it'll work! He's utterly incapable of coming up with any other plan. Aside from that one time he obtained a degree in hotel management.

All communities require sustainable ways to make a living. Economic sustainability involves: Small-scale business, crafts, and services that create maximum diversity of economic base and a rich ecology of financial, income and job opportunities. Possibilities include cottage industries, local services, education, printing and publishing, trading, small-scale manufacturing, consulting, shops and cooperatives.

The teaching practice is a success, largely because Mr. Sturridge seems to like me, so much so as to offer me a permanent job there in the autumn term. He tells me that the kids like me too. I’m very flattered and I thank him for the compliment, but ask for some time to consider the offer. That evening I climb up to the top of Clough Head. On the crest of the high ridge I turn back and I can see my life spread out like the valley below me: growing old like Mr. Sturridge, a village teacher, gray-headed and stooped, with worn leather patches on the elbows of my jacket, going home each night to a stone cottage on the hillside with an older Megan standing in the garden, roses in a trellis around the front door, a wood fire in the hearth, my books and my music, idealized, peaceful, devoid of complexity or worry or the vanity of ambition. Whatever is comforting about this image of a possible future, however different it is from the harsh industrial landscape of my childhood, it holds me for no more than a moment and then it is gone. I know the answer I shall give the headmaster, and as the evening draws in I make my way at a brisker pace down the mountain to my digs in the village.

The Irish butter market, like its competition around the world, wouldn’t have existed without the manual labor of women. All together, their ability to transform a daily tide of milk into tubs, balls, bricks, mottes, and prints of butter constituted a cottage industry of global proportion. Although their production varied in quality and quantity across the buttermaking world, the basic techniques and tools dairywomen used were nearly identical across time and place. It’s easy to forget that the simple equipment women wielded to make butter also drove dairy trade, and more than any other tools they were proof of women’s pivotal economic role on the farm.

This is history. One England blots out another. The mines had made the halls wealthy. Now they were blotting them out, as they had already blotted out the cottages. The industrial England blots out the agricultural England. One meaning blots out another. The new England blots out the old England. And the continuity is not organic, but mechanical.

She stared out at the gloaming and didn't care that it might be the last twilight she ever saw. She cared only that she had spent too much of her twenty-six years alone, with no one at her side to share the sunsets, the starry skies, the turbulent beauty of storm clouds. She wished that she had reached out to people more, instead of retreating inward, wished that she had not made her heart into a sheltering closet. Now, when nothing mattered any more, when the insight couldn't do her any damn good at all, she realized that there was less hope of survival alone than with others. She'd been acutely aware that terror, betrayal, and cruelty had a human face, but she had not sufficiently appreciated that courage, kindness, and love had a human face as well. Hope wasn't a cottage industry; it was neither a product that she could manufacture like needlepoint samplers nor a substance that she could secrete, in her cautious solitude, like a maple tree producing the essence of syrup. Hope was to be found in other people, by reaching out, by taking risks, by opening her fortress heart.

But as soon as you enter a university, we witness a radical and communal face of Communism. Here, they propagate the weaknesses and evils of Hindu culture. They manipulate and twist ancient books to misrepresent them and provoke students. For example, they use Tulsidas’ chaupai, without mentioning the rest of the Ramcharitmanas, which is the real context. “ढोल गंवार शूद्र पशु नारी, सकल ताडना के अधिकारी.” Dhol ganvar shudra pashu nari, sakal tadana ke adhikari. ‘The above lines are spoken by the Sea Deity Samudra to Ram. When Lord Ram got angry and took out his weapon in order to evaporate the whole sea, the deity appeared and said the above lines in the context of boundaries that are created by God himself in order to hold his creations.  ‘What Leftists do is that they very cleverly translate it literally in Hindi, ignoring the fact that Ramcharitmanas is written in Awadhi and the same word means one thing in Hindi and another in Awadhi. While the literal meaning of the line in Hindi is ‘Drums, the illiterate, lower caste, animals and women deserve a beating to straighten up and get the acts together’, its real meaning in Awadhi is different. In Awadhi, tadna means to take care, to protect. Whereas, in Hindi, the same word means punishment, torture, oppression. Samudra meant that like drums, the illiterate, Shudra, animals and women need special care and need to be protected in the boundary of a social safety net. In the same way, the sea also needs to reside within the boundaries created by God. And hence, Samudra gave the suggestion to create the iconic Ram Setu. ‘Here, Shudra doesn’t mean lower caste or today’s Dalit. It meant people employed in cottage industries.’ I remember there is a book by R.C. Dutta, Economic Interpretation of History, in which he has said that when the Indian economy was based on the principles of Varna, handicrafts accounted for over twenty-five percent of the economy. Artisans and labour who were involved in the handicraft business were called ‘Shudra’. If there was so much caste-based discrimination, why would Brahmins use their produce? Both Dutta and Dadabhai Naoroji have written that the terminology of ‘caste discrimination’ was used by the British to divide Indian society on those lines.

Nor were the intellectuals of the 1920s a vanguard of a new outlook, as they themselves supposed, but the exhausted rearguard of Victorian romanticism. They sought refuge from an industrialised and ugly world. Some, like Virginia Woolf, found it in polishing up an exquisite sensibility. Others, like her husband Leonard Woolf and of course Gilbert Murray, found escape in designing an ideal society...It was a sheltered world, this of the intelligentsia of the 1920s, its inhabitants mostly shielded by private means from crude personal reminders of the outside struggle for survival. They circulated at leisure from country house to country cottage...back again to Bloomsbury or one of the ancient universities; convinced that they carried in their luggage the soul of civilisation. The memoirs of the epoch are fragrant with cultured weekends - witty chat on the lawn and brilliant profundity at the dining table. It was a circle of flimsy and precious people, of whom Lady Ottoline Morrell was perhaps the manliest. And so, while not all intellectuals were active pacifists or internationalists, they were generally more concerned with classical French and Greek culture - 'the good life' - than with 'Philistine' matters like industrial and strategic power.

And then England—southern England, probably the sleekest landscape in the world. It is difficult when you pass that way, especially when you are peacefully recovering from seasickness with the plush cushions of a boat-train carriage underneath you, to believe that anything is really happening anywhere. Earthquakes in Japan, famines in China, revolutions in Mexico? Don’t worry, the milk will be on the doorstep tomorrow morning, the New Statesman will come out on Friday. The industrial towns were far away, a smudge of smoke and misery hidden by the curve of the earth’s surface. Down here it was still the England I had known in my childhood: the railway-cuttings smothered in wild flowers, the deep meadows where the great shining horses browse and meditate, the slow-moving streams bordered by willows, the green bosoms of the elms, the larkspurs in the cottage gardens; and then the huge peaceful wilderness of outer London, the barges on the miry river, the familiar streets, the posters telling of cricket matches and Royal weddings, the men in bowler hats, the pigeons in Trafalgar Square, the red buses, the blue policemen—all sleeping the deep, deep sleep of England, from which I sometimes fear that we shall never wake till we are jerked out of it by the roar of bombs.

In Healing the Masculine Soul, Dalbey introduced themes that would animate what soon became a cottage industry of books on Christian masculinity. First and foremost, Dalbey looked to the Vietnam War as the source of masculine identity. The son of a naval officer, Dalbey described how the image of the war hero served as his blueprint for manhood. He’d grown up playing “sandlot soldier” in his white suburban neighborhood, and he’d learned to march in military drills and fire a rifle in his Boy Scout “patrol.” Fascinated with John Wayne’s WWII movies, he imagined war “only as a glorious adventure in manhood.” As he got older, he “passed beyond simply admiring the war hero to desiring a war” in which to demonstrate his manhood. 20 By the time he came of age, however, he’d become sidetracked. Instead of demonstrating his manhood on the battlefields of Vietnam, he became “part of a generation of men who actively rejected our childhood macho image of manhood—which seemed to us the cornerstone of racism, sexism, and militarism.” Exhorted to make love, not war, he became “an enthusiastic supporter of civil rights, women’s liberation, and the antiwar movement,” and he joined the Peace Corps in Africa. But in opting out of the military he would discover that “something required of manhood seemed to have been bypassed, overlooked, even dodged.” Left “confused and frustrated,” Dalbey eventually conceded that “manhood requires the warrior.” 21 Dalbey agreed with Bly that an unbalanced masculinity had led to the nation’s “unbalanced pursuit” of the Vietnam War, but an over-correction had resulted in a different problem: Having rejected war making as a model of masculine strength, men had essentially abdicated that strength to women. As far as Dalbey was concerned, the 1970s offered no viable model of manhood to supplant “the boyhood image in our hearts,” and his generation had ended up rejecting manhood itself. If the warrior spirit was indeed intrinsic to males, then attempts to eliminate the warrior image were “intrinsically emasculating.” Women were “crying out” for men to recover their manly strength, Dalbey insisted. They were begging men to toughen up and take charge, longing for a prince who was strong and bold enough to restore their “authentic femininity.” 22 Unfortunately, the church was part of the problem. Failing to present the true Jesus, it instead depicted him “as a meek and gentle milk-toast character”—a man who never could have inspired “brawny fishermen like Peter to follow him.” It was time to replace this “Sunday school Jesus” with a warrior Jesus. Citing “significant parallels” between serving Christ and serving in the military, Dalbey suggested that a “redeemed image of the warrior” could reinvigorate the church’s ministry to men: “What if we told men up front that to join the church of Jesus Christ is . . . to enlist in God’s army and to place their lives on the line? This approach would be based on the warrior spirit in every man, and so would offer the greatest hope for restoring authentic Christian manhood to the Body of Christ.” Writing before the Gulf War had restored faith in American power and the strength of the military, Dalbey’s preoccupation with Vietnam is understandable, yet the pattern he established would endure long after an easy victory in the latter conflict supposedly brought an end to “Vietnam syndrome.” American evangelicals would continue to be haunted by Vietnam. 23

Caught between two global forces, Gehlen and Wessel chose the West. Coming to this realization, Gehlen and his organization made plans. Large dossiers of German intelligence on Soviet activities, which included surveillance photos of Russian industrial complexes and detailed intelligence on the capacity of the Soviet air force, were consolidated and hidden, often in makeshift holes beneath the floorboards of foresters’ cottages. When the time came Gehlen and his colleagues would present themselves to the Allies, offering up their cache in return for lenient treatment.

In this way the original arrival of textile machinery not only replaced cottage hand manufacturing, it set up an opportunity for a higher-level set of arrangements-the factory system-in which the machinery became merely a component. The new factory system in turn set up a chain of needs-for labor and housing-whose solutions created further needs, and all this in time became the Victorian industrial system. The process took a hundred years or more to reach anything like completion. The reader might object that this makes structural change appear too simplistic-too mechanical. Technology A sets up a need for arrangements B; technology C fulfills this, but sets up further needs D and E; these are resolved by technologies F and G. Certainly such sequences do form the basis of structural change, but there is nothing simple about them. The factory system itself needed means of powering the new machinery, systems of ropes and pulleys for transmitting this power, means of acquiring and keeping track of materials, means of bookkeeping, means of management, means of delivery of the product. And these in turn were built from other components, and had their own needs. Structural change is fractal, it branches out at lower levels, just as an embryonic arterial system branches out as it develops into smaller arteries and capillaries.

It was clear that the RVs, no matter how decrepit and despairing, were the choice habitats in the community. A cottage industry had recently arisen in which old inoperable campers were pulled out of junkyards and backyards, towed to street parking locations under freeways or in industrial areas, and sold cheap or even rented to homeless people. They were passed from hand to hand and were often the subject of ownership fights and unlawful evictions. The department was in the process of putting together a task force to deal with this and the many other issues of the city’s growing homeless population—the largest west of New York City.

The Delhi Sultans and the Mughals may have arrived from abroad, and their progenitors might initially have harked back to distant cities in the Ferghana Valley as their idea of ‘home’, but they settled in India and retained no extraterritorial allegiance. They married women from India and diluted their foreign blood to the point that in a few generations no trace remained of their foreign ethnicity. Akbar’s son Jehangir was half-Rajput; Jehangir’s son Shah Jehan also came from an Indian bride; Aurangzeb was only one-eighth non-Indian. Of course, the Mughal emperors were all deeply aware of their connections to Ferghana; they would ask emissaries from there about the conditions of their ancestors’ Chingisid tombs and donate money for their upkeep. The past was part of the Mughal identity, but their conceptions of themselves in the present and for the future became more rooted and embedded in India. The British, in contrast, maintained racial exclusivity, practised discrimination against Indians and sneered at miscegenation. Yes, the Mughal emperors taxed the citizens of India, they claimed tributes from subordinate princes, they plundered the treasuries of those they defeated in battle—all like the British—but they spent or saved what they had earned in India, instead of ‘repatriating’ it to Samarkand or Bukhara as the British did by sending their Indian revenues to London. They ploughed the resources of India into the development of India, establishing and patronizing its industries and handicrafts; they brought painters, sculptors and architects from foreign lands, but they absorbed them at their courts and encouraged them to adorn the artistic and cultural heritage of their new land. The British did little, very little, of such things. They basked in the Indian sun and yearned for their cold and fog-ridden homeland; they sent the money they had taken off the perspiring brow of the Indian worker to England; and whatever little they did for India, they ensured India paid for it in excess. And at the end of it all, they went home to enjoy their retirements in damp little cottages with Indian names, their alien rest cushioned by generous pensions provided by Indian taxpayers.

Engels wrote to Marx, as he was working on the book: ‘At the bar of world opinion, I charge the English middle classes with mass murder, wholesale robbery and all the other crimes in the calendar.’23 That just about sums up the book: it was the case for the prosecution. A great deal of the book, including all the examination of the pre-capitalist era and the early stages of industrialization, was based not on primary sources but on a few secondary sources of dubious value, especially Peter Gaskell’s The Manufacturing Population of England (1833), a work of Romantic mythology which attempted to show that the eighteenth century had been a golden age for English yeomen and craftsmen. In fact, as the Royal Commission on Children’s Employment of 1842 conclusively demonstrated, working conditions in the small, pre-capitalist workshops and cottages were far worse than in the big new Lancashire cotton mills. Printed primary sources used by Engels were five, ten, twenty, twenty-five or even forty years out of date, though he usually presents them as contemporary. Giving figures for the births of illegitimate babies attributed to night-shifts, he omitted to state that these dated from 1801. He quoted a paper on sanitation in Edinburgh without letting his readers know it was written in 1818. On various occasions he omitted facts and events which invalidated his out-of-date evidence completely.

Crimping or Shanghaiing was the act of kidnapping unsuspecting men to serve aboard ships usually destined to sail to the far east. In most cases this happened on the waterfront of cities such as London, Bristol and Hull in England and San Francisco, Portland, Seattle, Port Townsend on the West Coast and New York, Boston, Philadelphia, and Baltimore on the on the East Coast of the United States. Portland, Oregon. In the mid-19th century eventually became the most infamously known city for shanghaiing. People engaged in this form of kidnapping were known as crimps and those members of a ship’s crew that were acquired in this way were referred to as being part of a ships “press gang.” This term had its origin Great Britain's Royal Navy. The need for Shanghaiing grew from shortage of sailors first in the British navy in England and then on merchant ships sailing on the lengthy trade routes primarily to China. With many seamen jumping ship along the west coast and joining the California Gold Rush it developed a cottage industry for boarding masters known as crimps, who found crews for ships. Being paid for every person they delivered there was a strong incentive to find as many seamen as possible and for this they were paid what was named blood money. Records show that these crimps could receive a percentage of the man’s pay or in some cases thousands of dollars of advance pay against the seaman’s pay for the voyage. In 1884 the practice of Crimping or Shanghaiing was curtailed when the Dingley Act came into effect. This law prohibited the taking advantage of the seamen, although some loopholes allowed the practice to continue into the 20th century.

So, back to the future. Today we are seeing a return to a new sort of cottage industry. Once again, new technology is giving individuals the power over the means of production, allowing for bottom-up entrepreneurship and distributed innovation. Just as the Web’s democratization of the means of production in everything from software to music made it possible to create an empire in a dorm room or a hit album in a bedroom, so the new democratized tools of digital manufacturing will be tomorrow’s spinning jennies.

[T]here's room for a small cottage industry, if there are any academics feeling brave enough to pursue the project. Someone somewhere needs to identify all the studies where the main outcomes have been switched, demand access to the raw data, and helpfully, at long last, conduct the correct analyses for the original researchers. If you choose to do this, your published papers will immediately become the definitive reference on these trials, because they will be the only ones to correctly present the pre-specified trial outcomes. The publications from the original researchers will be no more than a tangential and irrelevant distraction. ¶ I'm sure they'll be pleased to help.

Thus, the intellectual cottage industry about Islam and Islamism that is sent into overdrive after every terrorist attack rarely lingers on the fact that it was France’s revolutionary state that first introduced terror into the political realm (the Arabic word irhab for ‘terrorism’ was long understood as state-led terror). Devout Spanish peasants, fighting back against Napoleon’s secular universalist project, were the first irregulars to wage war against a regular modern nation state and army: the predecessors of the lawless guerrillas and terrorists who today race their lawful adversaries to extremes of senseless violence.

Woolens were fundamentally different from cottons – advances in cotton processing made cotton goods accessible to everyone, creating a new market whereas advances in wool processing slightly reduced the price of an already established product. This highlights the importance of demand in industrial growth. Cotton and woolens each experienced radical innovation in processing technology; each was transformed from a cottage industry to a mechanized, capital-intensive, factory production system. However, cotton grew rapidly while wool grew slowly. In fact, wool grew less rapidly than the economy despite this transformation of production. The reason for the difference lies in the nature of demand for the product. Wool was already a mature product, even though its production processes were about to be transformed. The production improvements simply made woolens a bit cheaper but the market was already saturated and so grew only slowly. Cottons, in contrast, were a new product in new markets. The production advances in cotton reduced costs and prices sufficiently to make cottons accessible to everyone. This was equivalent to creating new and potentially huge markets. Cottons then followed the classic S-shaped (logistic) market adoption pattern - slow adoption initially then rapid adoption and rapid growth before the market finally reached maturity (became saturated) with sales, and so production, levelling off.

You must kill the Indian in order to save the man! " That was part of trying to escape the hard life. The missions, going to church, dressing and behaving like a wasičun—that for her was the key which would magically unlock the door leading to the good life, the white life with a white-painted cottage, and a carpet on the floor, a shiny car in the garage, and an industrious, necktie-wearing husband who was not a wino.

The simple labourer’s cottage could be said to be Britain’s indigenous, vernacular building. It was always built with materials specific to the region, but was predominantly made out of stone and mud from the fields to make up the foundations and walls. Local trees were used for the roof timbers, and the grasses and reeds from the surrounding area for the thatch roof. It was generally built by its owner with the help of the pooled labour resources of the community, which comprised the poor, rural workforce that served the local estate, owned by the landed gentry. These made up the homes of the ordinary people in pre-industrial Britain.

She looked out the taxi window at the picturesque Creole cottages and brick Spanish Colonial houses on the way back to the bakery. Piper could understand why New Orleans was an attractive location for filming. The culturally rich neighborhoods and diverse locations, from bayou to big city, provided vivid backdrops. There were willing extras of all shapes, sizes, and ethnicities available, as well as state-of-the-art sound stages and plenty of skilled crew members. Piper also knew that Louisiana offered attractive tax incentives to the film industry to bring in business to New Orleans. The city was working hard to earn the moniker "Hollywood of the South.

Time was when a peasant family could consider the corn it sowed and reaped, or the woollen garments woven in the cottage, as the products of its own soil. But even then this way of looking at things was not quite correct. There were the roads and the bridges made in common, the swamps drained by common toil, the communal pastures enclosed by hedges which were kept in repair by each and all. If the looms for weaving or the dyes for colouring fabrics were improved by somebody, all profited; and even in those days a peasant family could not live alone, but was dependent in a thousand ways on the village or the commune. But nowadays, in the present state of industry, when everything is interdependent, when each branch of production is knit up with all the rest, the attempt to claim an individualist origin for the products of industry is absolutely untenable.

Four years to the day after Fairchild's 1908 gift of the trees to Washington's schools, on March 27, 1912, Mrs. Taft broke dirt during the private ceremony in West Potomac Park near the banks of the Potomac River. The wife of the Japanese ambassador was invited to plant the second tree. Eliza Scidmore and David Fairchild took shovels not long after. The 3,020 trees were more than could fit around the tidal basin. Gardeners planted extras on the White House grounds, in Rock Creek Park, and near the corner of Seventeenth and B streets close to the new headquarters of the American Red Cross. It took only two springs for the trees to become universally adored, at least enough for the American government to feel the itch to reciprocate. No American tree could rival the delicate glamour of the sakura, but officials decided to offer Japan the next best thing, a shipment of flowering dogwoods, native to the United States, with bright white blooms. Meanwhile, the cherry blossoms in Washington would endure over one hundred years, each tree replaced by clones and cuttings every quarter century to keep them spry. As the trees grew, so did a cottage industry around them: an elite group of gardeners, a team to manage their public relations, and weather-monitoring officials to forecast "peak bloom"---an occasion around which tourists would be encouraged to plan their visits. Eventually, cuttings from the original Washington, D.C, trees would also make their way to other American cities with hospitable climates. Denver, Colorado; Birmingham, Alabama; Saint Paul, Minnesota.

Despite a lot of cultlike futurist notions about “third wave electronic cottages” in which after breakfast white-collar employees contentedly slip into their basement cockpit module, turn on the video display terminal, and get to work without ever leaving home, the computer shows no sign of reducing the alienation of industrialized service-and-information workers in the foreseeable future.

India is famous for its cottage industries, but one cottage industry that seems to be thriving is that of bleeding-heart activists who crawl out of the woodworks at every opportunity, talking of how evil our forces are, and in the same breath not hesitating to glorify terrorists as innocent victims.

became aware that the old black bull was lying on his side on the ground some distance from the herd. He looked dead but the odd twitch of his tail indicated that there was still some semblance of life . . . About an hour later when passing Rose Cottage we became aware that a number of the cattle, being led by the young black bull, had left the main herd and were making for the old bull who was obviously in a distressed state. The group certainly gave the impression of being genuinely concerned and were nudging and making physical contact, providing some form of comfort to him in what was a dire situation . . . [I]t is difficult to find the language that can touch that experience . . . Their behavior expressed compassion, grief, comfort and a willingness to afford assistance. I can only describe the actions of the cattle as reverential. Such glimpses into the unseen, unrecorded culture of the cattle that has formed up on Swona in our absence afford us insight into the true nature of an animal too often dismissed as a dim-witted, cud-chewing automaton. They give us insight into the weight afforded to death among a species we farm and slaughter on an industrial scale. If we do not see the remnants of this behavior among those more carefully tended, it is because we do not give them the chance: they have not the freedom to demonstrate it; they do not typically see out their lifespans to their natural conclusions.

It is also worth noting that in the seventeenth and eighteenth centuries, the district of St James’s in particular was what Percy Colson called, ‘a whole quarter . . . devoted entirely to man and his various needs at their most expensive’.8 The area boasted such innovations as men’s hatters (one of which, Lock & Co, has existed since 1676, and has been at its present St James’s Street location since 1765), tailors, barbers and cobblers. Therefore, when we think of a particular type of ‘London’ Clubland which has been so influential on other clubs worldwide, we tend to think of a business that emerged from this particularly masculine corner of London. This cottage industry in St James’s masculinity fed into wider ideas of ‘gentlemanliness’, and the aspirations which arose around that.

The borderless economy in which money, technology, industry and goods move without hindrance throughout the world promises a future in which every home, in the words of Alvin Toffler, will become an ‘electronic cottage’. But globalization also has its losers, its economic have-nots, destined to be tranquillized by digitized trivial entertainment or to nourish hatreds that threaten to break out in violence.

Although Beatrix considered Hampshire to be the most beautiful place in England, the Cotswolds very nearly eclipsed it. The Cotswolds, often referred to as the heart of England, were formed by a chain of escarpments and hills that crossed Gloucestershire and Oxfordshire. Beatrix was delighted by the storybook villages with their small, neat cottages, and by the green hills covered with plump sheep. Since wool had been the most profitable industry of the Cotswolds, with profits being used to improve the landscape and build churches, more than one plaque proclaimed, THE SHEEP HATH PAID FOR ALL. To Beatrix's delight, the sheepdog had a similarly elevated status. The villagers' attitude toward dogs reminded Beatrix of a Romany saying that she had once heard from Cam... "To make a visitor feel welcome, you must also make his dog feel welcome." Here in this Cotswold village, people took their dogs everywhere, even to churches in which pews were worn with grooves where leashes had been tied.

Newspapers back then still wielded a powerful influence over public opinion, especially their editorial and op-ed pages. I looked up the fifty top newspapers in the United States. Our ten consulates covered the areas in which they were published and distributed. If each consulate submitted an op-ed article to their local papers every few months, we could produce a critical mass of op-eds to influence the senators, members of Congress and other decision makers who read those pages. I set up a small cottage industry in the embassy to prepare and distribute the op-eds. Sharply crafted by writers I recruited, they were signed by Israel’s consuls. I allowed the consuls to insert changes to suit their particular audiences. If they submitted good op-eds on their own, I encouraged that, too. Soon we blanketed the key opinion markets of the United States with a steady stream of pro-Israeli op-eds debunking the vilifications leveled against us. Nothing on this scale had been done in America since my father published his ads during World War II. We started hearing the arguments and ideas we were seeding in print on television. When others repeat your ideas as their own, you are getting traction.

Third, the idea that venture capitalists get into deals on the strength of their brands can be exaggerated. A deal seen by a partner at Sequoia will also be seen by rivals at other firms: in a fragmented cottage industry, there is no lack of competition. Often, winning the deal depends on skill as much as brand: it’s about understanding the business model well enough to impress the entrepreneur; it’s about judging what valuation might be reasonable. One careful tally concluded that new or emerging venture partnerships capture around half the gains in the top deals, and there are myriad examples of famous VCs having a chance to invest and then flubbing it.[6] Andreessen Horowitz passed on Uber. Its brand could not save it. Peter Thiel was an early investor in Stripe. He lacked the conviction to invest as much as Sequoia. As to the idea that branded venture partnerships have the “privilege” of participating in supposedly less risky late-stage investment rounds, this depends from deal to deal. A unicorn’s momentum usually translates into an extremely high price for its shares. In the cases of Uber and especially WeWork, some late-stage investors lost millions. Fourth, the anti-skill thesis underplays venture capitalists’ contributions to portfolio companies. Admittedly, these contributions can be difficult to pin down. Starting with Arthur Rock, who chaired the board of Intel for thirty-three years, most venture capitalists have avoided the limelight. They are the coaches, not the athletes. But this book has excavated multiple cases in which VC coaching made all the difference. Don Valentine rescued Atari and then Cisco from chaos. Peter Barris of NEA saw how UUNET could become the new GE Information Services. John Doerr persuaded the Googlers to work with Eric Schmidt. Ben Horowitz steered Nicira and Okta through their formative moments. To be sure, stories of venture capitalists guiding portfolio companies may exaggerate VCs’ importance: in at least some of these cases, the founders might have solved their own problems without advice from their investors. But quantitative research suggests that venture capitalists do make a positive impact: studies repeatedly find that startups backed by high-quality VCs are more likely to succeed than others.[7] A quirky contribution to this literature looks at what happens when airline routes make it easier for a venture capitalist to visit a startup. When the trip becomes simpler, the startup performs better.[8]

patient-centric is a system that discounts the power or importance of a physician’s, or a nurse’s, professional impact on patient healing. The healing relationship is multi-faceted, and as Dr. John Burroughs describes it, the relationship combines three critical components: A patient who wants to be healed, practitioners who desire to provide healing services and a healthy organization to create the optimal environment for healing. But a patient-centric hospital can neither be a care-provider’s democracy nor a loose confederation of aligned interests. Medicine now is far too complex for cottage industry methods. In fact, the ideal healing environment is one of harmonious synergy in which the hospital is the focal point of coordination and responsibility for standards, continuity and competence—as well as the means of forming and supporting the care team. The patient’s best interests, however, must be the primary and overriding center of everything the team does.

one could see the full-page color pictures for oneself: the blue-eyed, blond-haired Aryan settlers who now industriously tilled, culled, plowed, and so forth in the vast grain bowl of the world, the Ukraine. Those fellows certainly looked happy. And their farms and cottages were clean. You didn’t see pictures of drunken dull-wilted Poles any more, slouched on sagging porches or hawking a few sickly turnips at the village market. All a thing of the past, like rutted dirt roads that once turned to slop in the rainy season, bogging down the carts.

bigotry everyone is comfortable with. And there’s a reason for this. A dedicated, well-funded, dynamic cottage industry of “Islamophobes” and anti-Muslim bigots has been operating for years under the guise of research, academia and policy-making. In 2011 the D.C. think tank Center for American Progress published a landmark report called Fear, Inc. It traces, in painstaking detail, the millions of dollars that annually support the very strategic creation and dissemination of misinformation about Islam and Muslims to policy makers and media and the grassroots and state-level legislative organizing against Muslims.

Boredom was as powerful a force as economic need. It helps to explain so many aspects of daily life, at all times of the year, that it could form the basis of an academic discipline: cottage industries and hibernation, bizarre beliefs and legends, sexual experiment, local politics, migration and even social aspiration. In small, suspicious communities where neighbour competed with neighbour, boredom was one of the main elements of social cohesion. It brought people together and counteracted the effects of poverty and class rivalry.

To go a step further, until a few hundred generations ago, all human beings were hunter-gatherers, and until about eighty thousand years ago everyone’s ancestors lived in Africa. So if we genuinely want to know about the exercise habits of evolutionarily “normal” humans, it behooves us to learn about hunter-gatherers, especially those who live in arid, tropical Africa. Studying hunter-gatherers, however, is easier said than done because their way of life has almost entirely vanished. Only a handful of hunter-gatherer tribes persist in some of the most remote corners of the globe. Further, none are isolated from civilization and none subsist solely on the wild foods they hunt and gather. All of these tribes trade with neighboring farmers, they smoke tobacco, and their way of life is changing so rapidly that in a few decades they will cease to be hunter-gatherers.10 Anthropologists and other scientists are therefore scrambling to learn as much as possible from these few tribes before their way of life irrevocably disappears. Of all of them, the most intensely studied is the Hadza, who live in a dry, hot woodland region of Tanzania in Africa, the continent where humans evolved. In fact, doing research on the Hadza has become something of a cottage industry for anthropologists. In the last decade, researchers have studied almost everything you can imagine about the Hadza. You can read books and articles about how the Hadza eat, hunt, sleep, digest, collect honey, make friends, squat, walk, run, evaluate each other’s attractiveness, and more.11 You can even read about their poop.12