Food Scarcity Quotes

One might even argue that if an animal could choose with intelligence, it would opt for living in a zoo, since the major difference between a zoo and the wild is the absence of parasites and enemies and the abundance of food in the first, and their respective abundance and scarcity in the second. Think about it yourself. Would you rather be put up at the Ritz with free room service and unlimited access to a doctor or be homeless without a soul to care for you?... But I don't insist. I don't mean to defend zoos. Close them all down if you want (and let us hope that what wildlife remains can survive in what is left of the natural world). I know zoos are no longer in people's good graces. Religion faces the same problem. Certain illusions about freedom plague them both.

Because we’ve transformed the world from a place of scarcity to a place of overwhelming abundance: Drugs, food, news, gambling, shopping, gaming, texting, sexting, Facebooking, Instagramming, YouTubing, tweeting . . . the increased numbers, variety, and potency of highly rewarding stimuli today is staggering. The smartphone is the modern-day hypodermic needle, delivering digital dopamine 24/7 for a wired generation.

We will train both soul and body when we accustom ourselves to cold, heat, thirst, hunger, scarcity of food, hardness of bed, abstaining from pleasures, and enduring pains.

On Generosity On our own, we conclude: there is not enough to go around we are going to run short of money of love of grades of publications of sex of beer of members of years of life we should seize the day seize our goods seize our neighbours goods because there is not enough to go around and in the midst of our perceived deficit you come you come giving bread in the wilderness you come giving children at the 11th hour you come giving homes to exiles you come giving futures to the shut down you come giving easter joy to the dead you come – fleshed in Jesus. and we watch while the blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised the poor dance and sing we watch and we take food we did not grow and life we did not invent and future that is gift and gift and gift and families and neighbours who sustain us when we did not deserve it. It dawns on us – late rather than soon- that you “give food in due season you open your hand and satisfy the desire of every living thing.” By your giving, break our cycles of imagined scarcity override our presumed deficits quiet our anxieties of lack transform our perceptual field to see the abundance………mercy upon mercy blessing upon blessing. Sink your generosity deep into our lives that your muchness may expose our false lack that endlessly receiving we may endlessly give so that the world may be made Easter new, without greedy lack, but only wonder, without coercive need but only love, without destructive greed but only praise without aggression and invasiveness…. all things Easter new….. all around us, toward us and by us all things Easter new. Finish your creation, in wonder, love and praise. Amen.

...The real cause of hunger is a scarcity of justice, not a scarcity of food. Enough grain is squandered every day in raising American livestock for meat to provide every human being on earth with two loaves of bread.

Food scarcity was not uncommon in the bathypelagic zones, and so they had learned to come up to the surface, to lure in prey with pleasant sounds as well as bright, fascinating lights.

In the disturbances caused by scarcity of food, the mob goes in search of bread, and the means it employs is generally to wreck the bakeries. This may serve as a symbol of the attitude adopted, on a greater and more complicated scale, by the masses of today towards the civilization by which they are supported … Civilization is not "just here," it is not self-supporting.

Part of the reason people could eat so well was that many foods that we now think of as delicacies were plenteous then. Lobsters bred in such abundance around Britain's coastline that they were fed to prisoners and orphans or ground up for fertilizer.

YOU DEMAND SALVATION EVEN AS YOU STEAL FROM THE COLLECTION PLATE. YOU SEND FOOD TO THE REFUGEES, AND THEN YOU DON'T ALLOW THE DELIVERY TRUCKS THROUGH THE WARZONES. THE FOOD WILL SPOIL , THE SUPPLIES WILL BE SOLD BY THE VICTORS . THE CIVILIANS WILL STARVE AND SICKEN AND EVENTUALLY DIE. IT IS THE WAY OF THINGS. THEY WILL ALL DIE, WHETHER FROM THE BRUTAL SAVAGERY THAT IS UNIQUE TO MAN OR FROM THE ABUNDANCE OF DISEASE OR FROM THE SCARCITY OF SUSTENANCE.

U.S. Army researcher Dr. F. Curtis Dohan was among the first scientists to notice a relationship between postwar Europe’s food scarcity (and, consequently, a lack of wheat in the diet) and considerably fewer hospitalizations for schizophrenia.

Thoughtful for Winter’s future sorrow, Its gloom and scarcity; Prescient to-day, of want to-morrow, Toiled quiet Memory. ’Tis she that from each transient pleasure Extracts a lasting good; ’Tis she that finds, in summer, treasure To serve for winter’s food. And when Youth’s summer day is vanished, And Age brings Winter’s stress, Her stores, with hoarded sweets replenished, Life’s evening hours will bless.

He meditated resentfully on the physical texture of life. Had it always been like this? Had food always tasted like this? He looked round the canteen. A low-ceilinged, crowded room, its walls grimy from the contact of innumerable bodies; battered metal tables and chairs, placed so close together that you sat with elbows touching; bent spoons, dented trays, coarse white mugs; all surfaces greasy, grime in every crack; and a sourish, composite smell of bad gin and bad coffee and metallic stew and dirty clothes. Always in your stomach and in your skin there was a sort of protest, a feeling that you had been cheated of something that you had a right to. It was true that he had no memories of anything greatly different. In any time that he could accurately remember, there had never been quite enough to eat, one had never had socks or underclothes that were not full of holes, furniture had always been battered and rickety, rooms underheated, tube trains crowded, houses falling to pieces, bread dark-coloured, tea a rarity, coffee filthy-tasting, cigarettes insufficient -- nothing cheap and plentiful except synthetic gin. And though, of course, it grew worse as one's body aged, was it not a sign that this was not the natural order of things, if one's heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one's socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes? Why should one feel it to be intolerable unless one had some kind of ancestral memory that things had once been different?

We are scripted to believe that reality is zero-based and that we live in a closed system. This paradigm of scarcity and insufficiency is the philosophy that undergirds our structures of systemic sin. We fear there won't be enough land, water, food, oil, money, labor to go around, so we build evil structures of sinful force to guarantee that those we call 'us' will have what we call 'ours.' We call it security. We call it defense. We call it freedom. What we don't call it is what it is — fear.

Scarcity captures the mind. Just as the starving subjects had food on their mind, when we experience scarcity of any kind, we become absorbed by it.

When we were cavemen scarcity of food meant we would die fast . Hence scarcity rings alarm bells of anxiety

Leaders do not play a "what if game". They believe it will be and work it to be! Success is scarce because fear is common.

We will train both mind and body when we accustom ourselves to cold, heat, thirst, hunger, scarcity of food, hardness of bed, abstaining from pleasures, and enduring pains

Guided by the comparison of prices, private enterprise distributes food all over the world, always beginning at the point of greatest scarcity, that is, where the need is felt the most.

Pages could be written on the immense losses of productive soil that occur annually in almost every continent of the earth; on lethal air pollution episodes in major urban areas; on the worldwide distribution of toxic agents, such as radioactive isotopes and lead; on the chemicalization of man's immediate environment—one might say his very dinner table—with pesticide residues and food additives. Pieced together like bits of a jigsaw puzzle, these affronts to the environment form a pattern of destruction that has no precedent in man's long history on earth.

A lot of campaigning for food purity is a translated worry about abundance. You still eat your fill, but you agonize over the food's contents. We are a pack of animals that allows some to have excess food while others starve. Those who have so much get finicky about what is good to eat; they become obsessed by it, re-creating scarcity for themselves so as to not feel guilty, confused, or dangerously envied.

It is deliberate policy to keep even the favoured groups somewhere near the brink of hardship, because a general state of scarcity increases the importance of small privileges and thus magnifies the distinction between one group and another. By the standards of the early twentieth century, even a member of the Inner Party lives an austere, laborious kind of life. Nevertheless, the few luxuries that he does enjoy his large, well-appointed flat, the better texture of his clothes, the better quality of his food and drink and tobacco, his two or three servants, his private motor-car or helicopter—set him in a different world from a member of the Outer Party, and the members of the Outer Party have a similar advantage in comparison with the submerged masses whom we call ‘the proles’.

Even in a country like the United States, poverty is stark. Nearly 50 percent of all children in the United States will at some point be on food stamps. About 15 percent of American households had trouble finding food for the family at some point during the year.

Nothing moves forward in a story except through conflict. Writers who cannot grasp this truth, the truth of conflict, writers who have been misled by the counterfeit comforts of modern life into believing that life is easy once you know how to play the game. These writers give conflict a false inflection. The scripts they write fail for one of two reasons, either a glut of banal conflict or a lack of meaningful conflict. The former are exercises in turbo special effects written by those who follow textbook imperatives to create conflict but because they're disinterested in or insensitive to the honest struggles of life, devise overwrought excuses for mayhem. The latter are tedious portraits written in reaction against conflict itself, these writers take the pollyanna view, that life would really be nice if it weren't for conflict. What writers at these extremes fail to realize is that while the quality of conflict in life changes as it shifts from level to level, the quantity of conflict is constant. When we remove conflict from one level of life, it amplifies ten times over on another level. When, for example, we don't have to work from dawn to dark to put bread on the table, we now have time to reflect on the great conflict within our mind and heart or we may become aware of the terrible tyrannies and suffering in the world at large. As Jean-Paul Sartre expressed it, "The essence of reality is scarcity. There isn't enough love in the world, enough food, enough justice, enough time in life. To gain any sense of satisfaction in our life we must go in to heady conflict with the forces of scarcity. To be alive is to be in perpetual conflict at one or all three levels of our lives.

When a child is deprived and neglected, he has a much harder time delaying gratification. Our wounded inner child believes that there is a severe scarcity of love, food, strokes, and enjoyment. Therefore, whenever the opportunity arises to have these things, our inner kid goes overboard.

Our obsession with scarcity makes us take for granted the very things that our survival depends on—air, water, climate, food, safety or even relationships. It’s only when something critically important becomes scarce and hence expensive that the human mind begins to acknowledge its value.

FEAR OF DEATH LEADS TO two kinds of fears as it transforms all living creatures either into predator or prey. The fear of scarcity haunts the predator as it hunts for food; the fear of predation haunts the prey as it avoids being hunted. Nature has no favourites. Both the lion and the deer have to run in order to survive.

Inevitably, a story about Soviet food is a chronicle of longing, of unrequited desire. So what happens when some of your most intense culinary memories involve foods you hadn't actually tasted? Memories of imaginings, of received histories; feverish collective yearning produced by seventy years of geopolitical isolation and scarcity...

This prudent step had led to success; the foundations of his fortune were laid in the time of the Scarcity (real or artificial), when the price of grain of all kinds rose enormously in Paris. People used to fight for bread at the bakers’ doors; while other persons went to the grocers’ shops and bought Italian paste foods without brawling over it.

Ecologically, bourgeois exploitation and manipulation are undermining the very capacity of the earth to sustain advanced forms of life. The crisis is being heightened by massive increases in air and water pollution; by a mounting accumulation of nondegradable wastes, lead residues, pesticide residues and toxic additives in food; by the expansion of cities into vast urban belts; by increasing stresses due to congestion, noise and mass living; and by the wanton scarring of the earth as a result of mining operations, lumbering, and real estate speculation. As a result, the earth has been despoiled in a few decades on a scale that is unprecedented in the entire history of human habitation of the planet.

Going without food for even a day increases your brain’s natural growth factors, which support the survival and growth of neurons. Evolution designed our bodies and brains to perform at their peak as hybrid vehicles. Metabolic switching between glucose and ketones is when cognition is best and degenerative diseases are kept at bay. As a recent paper in Nature Reviews Neuroscience put it: “Metabolic switching impacts multiple signaling pathways that promote neuroplasticity and resistance of the brain to injury and disease.” So how do you do it? Not by overloading on glucose or ketones, but by altering the cadence of eating and letting the body do what it was designed to do during times of food scarcity.

If you are like many people, you can see for yourself. Just go to your kitchen and look in your pantry. It is probably full of items bought in the distant past. In this you are not alone. Kitchen cabinets across the United States are full of soups, jams, and canned food that have not been used for ages. So common is this phenomenon that food researchers have a name for it: they call these items cabinet castaways. Some estimates suggest that one in ten items bought in the grocery store is destined to become a cabinet castaway.

In another study, white Australian students were served food, but in this case it was something they found revolting: a chicken foot cooked in a Chinese style that preserved the entire foot intact, claws included. The challenge for the subjects was that this was served by a Chinese experimenter, creating some pressure to act civilized. As in the cake study, some subjects’ minds were loaded: they were asked to remember an eight-digit number. Those whose minds were not loaded managed to maintain composure, keeping their thoughts to themselves. Not so with the cognitively loaded subjects. They would blurt out rude comments, such as “This is bloody revolting,” despite their best intentions.

Dupont had a long history of analysing Australia’s position in the world. He was also a pioneer in the study of links between climate change and international security, an area that few defence experts had explored. In 2006 he asserted in an article, written with Graeme Pearman, that the security implications of climate change had been largely ignored by public policy experts, academics and journalists. ‘Climate change is fast emerging as the security issue of the 21st century,’ he wrote, ‘overshadowing terrorism and even the spread of weapons of mass destruction as the threat most likely to cause mega-death and contribute to state failure, forced population movements, food and water scarcity and the spread of infectious diseases.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

Roberta went on, ‘We’ll have your luggage brought in . . . What else? Jules can show you how to use the galley. We generally eat fresh produce from the forest, but you may find it easier to use the food printer units.’ Dev frowned. ‘Food printer?’ Stella said, ‘Like your own matter printers, but rather more sophisticated. And based to some extent on silver-beetle technology – you know something about that. It’s voice activated; you can ask for a wide variety of foodstuffs.’ ‘Replicators,’ Dev said. ‘They’ve got replicators.’ He stepped forward to inspect the nondescript ceramic boxes. He could see no power connection; maybe there was some kind of energy-beam technology, invisible transmission. Roberta said, ‘With such devices we have made a major step towards a true post-scarcity society. Hunger banished without labour, for ever.’ Dev couldn’t resist it. ‘Can it give me Earl Grey tea?’ Lee grinned. ‘Hot!’ The

Suppose two countries, A and B. A possesses over B all kinds of advantages. You infer from this, that every sort of industry will concentrate itself in A, and that B is powerless. A, you say, sells much more than it buys; B buys much more than it sells. I might dispute this, but I respect your hypothesis. On this hypothesis, labour is much in demand in A, and will soon rise in price there. Iron, coal, land, food, capital, are much in demand in A, and they will soon rise in price there. Contemporaneously with this, labour, iron, coal, land, food, capital, are in little request in B, and will soon fall in price there. Nor is this all. While A is always selling, and B is always buying, money passes from B to A. It becomes abundant in A, and scarce in B. But abundance of money means that we must have plenty of it to buy everything else. Then in A, to the real dearness which arises from a very active demand, there is added a nominal dearness, which is due to a redundancy of the precious metals. Scarcity

To economists, everything revolves around scarcity - after all, even the biggest spenders can't buy everything. However, the perception of scarcity is not ubiquitous. An empty schedule feels different than a jam-packed workday. And that's not some harmless little feeling. Scarcity impinges on your mind. People behave differently when they perceive a thing to be scarce. What that thing is doesn't much matter; whether it's too little time, money, friendship, food - it all contributes to experience a "scarcity mentality". And this has benefits. People who experience a sense of scarcity are good at managing their short-term problems. Poor people have an incredible ability - in the short term - to make ends meet, the same way that overworked CEOs can power through to close a deal. Despite all this, the drawbacks of a "scarcity mentality" are greater than the benefits. Scarcity narrows your focus to your immediate lack, to the meeting that's starting in five minutes or the bills that need to be paid tomorrow. The long-term perspective goes out of the window. "Scarcity consumes you", Shafir explains. "You're less able to focus on other things that are also important to you." ... There's a key distinction though between people with busy lives and those living in poverty: You can't take a break from poverty.

A second element in the creation of commercial value is scarcity, the separation of people from whatever they might want or need. In artificial environments, where humans are separated from the sources of their survival, everything obtains a condition of relative scarcity and therefore value. There is the old story of the native living on a Pacific island, relaxing in a house on the beach, picking fruit from the tree and spearing fish in the water. A businessman arrives on the island, buys all the land, cuts down the trees and builds a factory. Then he hires the native to work in it for money so that someday the native can afford canned fruit and fish from the mainland, a nice little cinder-block house near the beach with a view of the water, and weekends off to enjoy it. The moment people move off land which has directly supported them, the necessities of life are removed from individual control. The things people could formerly produce for their survival must now be paid for. You may be living on the exact spot where a fruit tree once fed people. Now the fruit comes from five hundred miles away and costs thirty-five cents apiece. It is in the separation that the opportunity for profit resides. When the basic necessities are not scarce—in those places where food is still wild and abundant, for example—economic value can only be applied to new items. Candy bars, bottled or chemical milk, canned tuna, electrical appliances and CocaCola have all been intensively marketed in countries new to the market system. Because these products hadn’t existed in those places before, they are automatically relatively scarce and potentially valuable.

During much of the Paleolithic, reindeer were a primary food source for Eurasians, but judging by the relative scarcity of their representations in cave paintings, they were not as highly respected as aurochs, horses, and bison. They don't seem to have been deemed sacred. By the time domestication commenced, that attitude had changed, as evidenced by the Bronze Age megaliths depicting flying reindeer—a motif that still figures prominently in the religion of contemporary Siberian tribes such as the Evenki and Eveny. Some believe that Santa's flying reindeer ultimately derive from these myths. I don't, but I have been called Scrooge more than once.

UNICEF estimates that 22,000 children die each day due to poverty. Nearly one billion people are so illiterate that they cannot even sign their names. Half the children in the world live below the global poverty line. Roughly 1.6 billion people live without electricity. Even in a country like the United States, poverty is stark. Nearly 50 percent of all children in the United States will at some point be on food stamps. About 15 percent of American households had trouble finding food for the family at some point during the year.

The predator's dread of scarcity haunts it while it hunts for food, and the victim's fear of predation haunts her as she tries to escape being hunted.

He meditated resentfully on the physical texture of life. Had it always been like this? Had food always tasted like this? He looked round the canteen. A low-ceilinged, crowded room, its walls grimy from the contact of innumerable bodies; battered metal tables and chairs, placed so close together that you sat with elbows touching; bent spoons, dented trays, coarse white mugs; all surfaces greasy, grime in every crack; and a sourish, composite smell of bad gin and bad coffee and metallic stew and dirty clothes. Always in your stomach and in your skin there was a sort of protest, a feeling that you had been cheated of something that you had a right to. It was true that he had no memories of anything greatly different. In any time that he could accurately remember, there had never been quite enough to eat, one had never had socks or underclothes that were not full of holes, furniture had always been battered and rickety, rooms underheated, tube trains crowded, houses falling to pieces, bread dark-coloured, tea a rarity, coffee filthy-tasting, cigarettes insufficient — nothing cheap and plentiful except synthetic gin. And though, of course, it grew worse as one’s body aged, was it not a sign that this was NOT the natural order of things, if one’s heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one’s socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes? Why should one feel it to be intolerable unless one had some kind of ancestral memory that things had once been different?

In other words, if the U.S. government cannot find ways of living within its means, as most families are forced to do, the nation may fall into third-world status, complete with scarcities of food and water, consumer goods, and socialized government control.

By current estimates, at least 50 per cent of North Americans do not consume the daily recommended amounts of magnesium. Changes in farming practices over the years are partly to blame. The magnesium content of vegetables, a rich source of the mineral, has declined by 80 to 90 per cent over the last hundred years. As far back as the 1930s, the alarm was being raised about the growing scarcity of magnesium and other minerals in food. The alarming fact is that foods (fruits, vegetables and grains) now being raised on millions of acres of land that no longer contain enough of certain minerals are starving us - no matter how much of them we eat. No man of today can eat enough fruits and vegetables to supply his system with the minerals he requires for perfect health because his stomach isn't big enough to hold them. The processing of food further depletes already scare magnesium, and ultra-processed foods that make up such a high proportion of modern diets in North America are seriously lacking in magnesium. To add to the problem, the mineral is depleted by many widely used prescription medications. But a major factor impacting magnesium status is the significant and rapid loss of the mineral from the body due to stress. All types of stress - workplace stress, exam stress, emotional stress, exposure to excessive noise, the stress of extreme physical activity or chronic pain, the stress of fighting infections - are known to be a serious drain on magnesium resources. The interaction of magnesium with stress works in two ways: while stress depletes magnesium, the deficiency itself increases anxiety and enhances uncontrolled hormonal response to stress. This creates a vicious feedback loop whereby stress depletes magnesium, but the ensuing magnesium deficiency further exacerbates stress.

Suffice it to say, there has been a noted tendency in crustaceans and cephalopods retrieved from the deep ocean to be of far greater than usual size, though suggested explanations for this range from lower temperatures to food scarcity and are not generally agreed upon. All of which is a long-winded way of saying that the deep sea might be dark, but that doesn’t make it uninhabited

was it not a sign that this was not the natural order of things, if one’s heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one’s socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes?

On train trips, Ernie always wanted the window seat. He knew the names of the trees we passed, and the clouds—nacreous, cumulus, nimbus. He was ever vigilant for animal life and appreciative of the tiny patches of humanity along the tracks that exposed the lives of the rail-side dwellers in such intimate detail. “I love sad houses,” he’d say, pointing to a chorus line of discoloured laundry waving at us, to an upturned self-propelled lawnmower, straggly gardens, leaky drainpipes, a rain-weathered pram that had been turned into a wheelbarrow. “The porch lights are on to keep the rats in their dens,” he’d said. To be a voyeur of decay at such close range was as much of an enthrallment as it was a validation of the scarcities in his own backyard. I knew exactly which days Ernie’s mum had had to choose between heating the house and putting food on the table. My mother had been there too. Before the Zipper had given her a leg up.

As you strive for personal effectiveness and leadership excellence, there are local and global questions that you will inevitably have to face. These range from poverty, corruption, terrorism, food security, scarcity of resources and overpopulation among others. Your power and influence for significance in leadership excellence will increase in direct proportion to your ability to find effective and sustainable practical solutions to some of these real-life challenges.

The British public first fell in love with Jamie Oliver’s authentic, down-to-earth personality in the late ‘90s when he was featured in a documentary on the River Café. Jamie became a household name because of his energetic and infectious way of inspiring people to believe that anyone can cook and eat well. In his TV shows and cookery books and on his website, he made the concept of cooking good food practical and accessible to anyone. When Jamie Oliver opened a new restaurant in Perth, it naturally caused a bit of a buzz. High-profile personalities and big brands create an air of expectation. Brands like Jamie Oliver are talked about not just because of their fame and instant recognition, but because they have meaning attached to them. And people associate Jamie with simplicity, inclusiveness, energy, and creativity. If you’re one of the first people to have the experience of eating at the new Jamie’s Italian, then you’ve instantly got a story that you can share with your friends. The stories we tell to others (and to ourselves) are the reason that people were prepared to queue halfway down the street when Jamie’s Italian opened the doors to its Perth restaurant in March of 2013. As with pre-iPhone launch lines at the Apple store, the reaction of customers frames the scarcity of the experience. When you know there’s a three-month wait for a dinner booking (there is, although 50% of the restaurant is reserved for walk-ins), it feels like a win to be one of the few to have a booking. The reaction of other people makes the story better in the eyes of prospective diners. The hype and the scarcity just heighten the anticipation of the experience. People don’t go just for the food; they go for the story they can tell. Jamie told the UK press that 30,000 napkins are stolen from branches of his restaurant every month. Customers were also stealing expensive toilet flush handles until Jamie had them welded on. The loss of the linen and toilet fittings might impact Jamie’s profits, but it also helps to create the myth of the brand. QUESTIONS FOR YOU How would you like customers to react to your brand?

Always in your stomach and in your skin there was a sort of protest, a feeling that you had been cheated of something that you had a right to. It was true that he had no memories of anything greatly different. In any time that he could accurately remember, there had never been quite enough to eat, one had never had socks or underclothes that were not full of holes, furniture had always been battered and rickety, rooms underheated, tube trains crowded, houses falling to pieces, bread dark-coloured, tea a rarity, coffee filthy-tasting, cigarettes insufficient – nothing cheap and plentiful except synthetic gin. And though, of course, it grew worse as one’s body aged, was it not a sign that this was not the natural order of things, if one’s heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one’s socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes? Why should one feel it to be intolerable unless one had some kind of ancestral memory that things had once been different? He

We abolished the former economy of scarcity so that clean water, food, power, shelter, and everything else humanity needed was abundant.

And though, of course, it grew worse as one’s body aged, was it not a sign that this was not the natural order of things, if one’s heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one’s socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes? Why should one feel it to be intolerable unless one had some kind of ancestral memory that things had once been different?

And though, of course, it grew worse as one's body aged, was it not a sign that this was not the natural order of things, if one's heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one's socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes? Why should one feel it to be intolerable unless one had some kind of ancestral memory that things had once been different?

Griffin’s narrative, by contrast, seems more steeped in indignities. Some of the scenes he endures are stomach-turning: being shooed away from white restaurants, as if his race will taint the food; hearing from Blacks about the difficulty of taking even brief trips away from home due to the scarcity of “coloured” bathrooms and drinking fountains, effectively confining them to their own neighbourhoods; being constantly questioned by white men about his sexual prowess and where they themselves could find loose Black women. Most painful to Griffin is what he refers to as the “hate stare.” He writes: “Nothing can describe the withering horror of this. You feel lost, sick at heart before such unmasked hatred, not so much because it threatens you as because it shows humans in such an inhuman light. You see a kind of insanity, something so obscene the very obscenity of it terrifies you.” It is this, beyond everything, that starts to get to him: not racism’s physical threats, but the way it distorts the mind and dehumanizes everyone it touches, both the hated and the one who hates.

The Black Death, or bubonic plague, was first seen in Asia but in 1346 it reached the shore of the Black Sea; soon, merchants from Italy carried the disease home. The disease broke out in October 1347 in Messina and infected the entire peninsula by April of the following year. When it arrived in Paris in 1348, there were 800 people a day dying from the disease. The front lines of the plague’s progress were the cities, those growing, thriving, crowded centers of population. To put the number of deaths in perspective, by 1351, the population had been devastated; it was the equivalent of what the numbers would be if everyone in California, Texas, Illinois, New York, Pennsylvania, and Florida had died. It would take 150 years for the population to return to its former numbers. The loss of life led to the loss of labor and scarcity of food. The ones who were most affected by this, the peasantry, were desperate.

Industrial society is essentially a system of enforced scarcity, in which basic necessities such as housing, food, and shelter are denied to the vast majority of people except in exchange for labor that occupies 40-60 hours a week of an adult's time. In contrast, detailed studies of the economies of a number of hunter-gatherer societies (including those living in the most "arduous" of environments such as the deserts of southern Africa) have revealed a "workweek" of only 15-25 hours for all adults (not just a privileged few). So abundant are the basic resources, minimal the material needs, and equitable the forms of social organization (which make resources freely available to all) that the remainder of people's time in such societies is occupied by "leisure activities".

In reality, the various movements and removals of Indigenous peoples from the Southeast due to white invasion meant that the first western settlers were often Native Americans who migrated to spaces other than their homelands, where they encountered other tribes—longtime enemies, other displaced peoples, and groups who had long called this land home. Native peoples adjusted their oral histories and survivance strategies to incorporate their new surroundings as they had done for millennia, crafting stories that told of successful migrations and learning about the food and herbs of their new homes. As they were forced westward, the Five Tribes’ experience in Indian Territory was different from the other Indigenous migrations occurring around them. The Chickasaw, Choctaw, Cherokee, Creek, and Seminole Nations sought to use the settler colonial process to cast themselves as civilizers of their new home: they used the labor system that Euro-Americans insisted represented sophistication—chattel slavery—to build homes, commercial enterprises, and wealth, and they portrayed themselves as settlers in need of protection from the federal government against the depredations of western Indians, which, the Five Tribes claimed, hindered their own civilizing progress. Moreover, they followed their physical appropriation of Plains Indians’ land with an erasure of their predecessor’s history. They perpetuated the idea that they had found an undeveloped ‘wilderness” when they arrived in Indian Territory and that they had proceeded to tame it. They claimed that they had built institutions and culture in a space where previously neither existed. The Five Tribes’ involvement in the settler colonial process was self-serving: they had already been forced to move once by white Americans, and appealing to their values could only help them—at least, at first. Involvement in the system of Black enslavement was a key component of displaying adherence to Americans’ ideas of social, political, and economic advancement—indeed, owning enslaved people was the primary path to wealth in the nineteenth century. The laws policing Black people’s behavior that appeared in all of the tribes’ legislative codes showed that they were willing to make this system a part of their societies. But with the end of the Civil War, the political party in power—the Republicans—changed the rules: slavery was no longer deemed civilized and must be eliminated by force. For the Five Tribes, the rise and fall of their involvement in the settler colonial process is inextricably connected to the enslavement of people of African descent: it helped to prove their supposed civilization and it helped them construct their new home, but it would eventually be the downfall of their Indian Territory land claims. Recognizing the Five Tribes’ coerced migration to Indian Territory as the first wave among many allows us to see how settler colonialism shaped the culture of Indian Territory even before settlers from the United States arrived. Though the Cherokee ‘Trail of Tears’ has come to symbolize Indian Removal, the Five Tribes were just a handful of dozens of Indigenous tribes who had been forced to move from their eastern homelands due to white displacement. This displacement did not begin or end in the 1830s Since the 1700s, Indian nations such as the Wyandot, Kickapoo, and Shawnee began migrating to other regions to escape white settlement and the violence and resource scarcity that often followed. Though brought on by conditions outside of their control, these migrations were ‘voluntary’ in that they were most often an attempt to flee other Native groups moving into their territory as a result of white invasion or to preempt white coercion, rather than a response to direct Euro-American political or legal pressure to give up their homelands….

You can no longer decide what to think or to do by yourself; questions having to do with autonomy…are simply moot.” Human wisdom is no longer a shallow pond. Now it’s akin to a multitude of bottomless lakes. “So now the essential problem people face,” said Nguyen, “is which experts and information do I trust and how do I figure out how and why to trust them? No person can know everything. You also can’t figure out the right experts. So in life, we have to do this painful and awkward thing of trusting people and information and making decisions beyond our understanding.” In everyday life, we must make big and small decisions based on imperfect information. Like, how do you know you did the right thing? How do you know you married the right person? Or took the right career path? Or bought the right car? Or took the right job? Or raised your kid right? Or ate the right food to avoid disease? Or worded that email to your boss in a way that helped your career? Take a few moments to consider all of those questions right now. Anxious? Me too!

been intentionally designed into the technology. And when we can’t resist a drag on a cigarette after a few drinks at a party, we’re obeying the deep call of our paleomammalian ancestry. How’s that for an excuse? In fact, much of the everyday short-termism of consumer culture—from bingeing on junk food to the customer stampede at a clearance sale—can be traced back to the here-and-now instincts that are part of our evolutionary heritage. “The propensity for overconsumption,” argues neuroscientist Peter Whybrow, “is the relic of a time when individual survival depended upon fierce competition for resources . . . The ancient brain that drives us—evolved in scarcity, habit-driven and focused on short-term survival—is poorly matched to the frenzied affluence of contemporary material culture.

Once it was the scarcity of food that threatened our lives; today it’s the abundance.

The wide and strange land shaped and reshaped human institutions to its own purposes, and one either learned to live with the blazing sun, the scarcity of water, the dust and interminable distances, and the whispering quiet of empty canyons and mesas, or he admitted failure and moved elsewhere.

Because of the king's evolution in highly specialized environments, it has a relatively small habitat and is therefore the rarest of salmon species. King salmon account for less than 0.1% of the globes salmon. Prized by wealthy consumers, the scarcity maps itself onto taste buds, making king salmon an elite food. Unexpectedly, perhaps evolution is even refracted through our marketplaces and our class structures.

Feeding, like eating, is a learned behaviour and the methods that most parents absorb for doing it are based on the values of former times when a child needed to be protected from scarcity rather than plenty.

Elimane had taught the little family to make a point of memorizing the current prices of all sort of commonly needed goods and services; asking the price was essentially announcing your lack of street smarts and pleading to be overcharged.

Who, after all, was to say, what was the 'right side' of the war, especially after the turmoil, the food shortages, and scarcity of luxuries?

Why is there always some type of shortage of resources worldwide? The resources of our planet (to include the food supply) should easily accommodate nearly fourteen billion people. (Scarcity inflates prices, causes civil unrest, and can control which nations

In principle the war effort is always so planned as to eat up any surplus that might exist after meeting the bare needs of the population. In practice the needs of the population are always underestimated, with the result that there is a chronic shortage of half the necessities of life; but this is looked on as an advantage. It is deliberate policy to keep even the favoured groups somewhere near the brink of hardship, because a general state of scarcity increases the importance of small privileges and thus magnifies the distinction between one group and another. By the standards of the early twentieth century, even a member of the Inner Party lives an austere, laborious kind of life. Nevertheless, the few luxuries that he does enjoy – his large well-appointed flat, the better texture of his clothes, the better quality of his food and drink and tobacco, his two or three servants, his private motor-car or helicopter – set him in a different world from a member of the Outer Party, and the members of the Outer Party have a similar advantage in comparison with the submerged masses whom we call ‘the proles’. The social atmosphere is that of a besieged city, where the possession of a lump of horseflesh makes the difference between wealth and poverty. And at the same time the consciousness of being at war, and therefore in danger, makes the handing-over of all power to a small caste seem the natural, unavoidable condition of survival. War,

To feel obligated to finish all of your food is to be living with a mindset of scarcity. It is the little things from our childhood that have the longest impact.

Always in your stomach and in your skin there was a sort of protest, a feeling that you had been cheated of something that you had a right to. It was true that he had no memories of anything greatly different. In any time that he could accurately remember, there had never been quite enough to eat, one had never had socks or underclothes that were not full of holes, furniture had always been battered and rickety, rooms underheated, tube trains crowded, houses falling to pieces, bread dark-colored, tea a rarity, coffee filthy-tasting, cigarettes insufficient—nothing cheap and plentiful except synthetic gin. And though, of course, it grew worse as one’s body aged, was it not a sign that this was not the natural order of things, if one’s heart sickened at the discomfort and dirt and scarcity, the interminable winters, the stickiness of one’s socks, the lifts that never worked, the cold water, the gritty soap, the cigarettes that came to pieces, the food with its strange evil tastes? Why should one feel it to be intolerable unless one had some kind of ancestral memory that things had once been different?

Do-nothing climate policy is racist policy, since the predominantly non-White global south is being victimized by climate change more than the Whiter global north, even as the Whiter global north is contributing more to its acceleration. Land is sinking and temperatures are rising from Florida to Bangladesh. Droughts and food scarcity are ravaging bodies in Eastern and Southern Africa, a region already containing 25 percent of the world’s malnourished population. Human-made environmental catastrophes disproportionately harming bodies of color are not unusual; for instance, nearly four thousand U.S. areas—mostly poor and non-White—have higher lead poisoning rates than Flint, Michigan.

NEWS FROM ABROAD WAS encouraging, but living conditions were becoming more difficult. American canned goods, clothing and medicines had disappeared early in 1942. Now, by late 1943, we were rationed on rice, lard, sugar, matches and coconuts. We had long since been given a cloth allowance, and gas and electricity had long been stringently rationed. If we used more than we were allowed, our bill was doubled and we were fined. If we offended a second time, the utilities were shut off. So we had to be careful. Our new monthly food quota was so small that it rarely lasted us a week, and during the balance of the month I was forced to buy on the black market at unreasonable prices. When food cannot be bought because of its scarcity, it is alarming. I

Our danger is not from scarcity, but from abundance. We are constantly tempted to excess.

We should address the problems of scarcity and pollution as crucial points of action rather than opportunities for profit and exploitation, and protect and conserve our regional water supplies as if our lives depended on it, which they do.

Luckily, human physiology offers one more pathway to power our brains. When food is no longer available, after about three days, the liver begins to use body fat to create those ketones. This is when beta-HBA serves as a highly efficient fuel source for the brain, allowing us to function cognitively for extended periods during food scarcity. Such an alternative fuel source helps reduce our dependence on gluconeogenesis and, therefore, preserves our muscle mass. But more than this, as Harvard Medical School professor George F. Cahill stated, “Recent studies have shown that beta-hydroxybutyrate, the principal ketone, is not just a fuel, but a superfuel, more efficiently producing ATP energy than glucose. It has also protected neuronal cells in tissue cultures against exposure to toxins associated with Alzheimer’s or Parkinson’s.”2