Local Market Quotes

In a society in which nearly everybody is dominated by somebody else's mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one's own place and economy. In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers... Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else's legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed? The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth - that is, the natural wealth of localities and the local economies of household, neighborhood, and community - and so destroys democracy, of which the commonwealth is the foundation and practical means.

The tragedy of Tupac is that his untimely passing is representative of too many young black men in this country....If we had lost Oprah Winfrey at 25, we would have lost a relatively unknown, local market TV anchorwoman. If we had lost Malcolm X at 25, we would have lost a hustler named Detroit Red. And if I had left the world at 25, we would have lost a big-band trumpet player and aspiring composer--just a sliver of my eventual life potential.

In the 1960s it was in Maniema that thirteen Italian airmen of the United Nations were killed and eaten, their body parts smoked and made available at local markets for weeks after the slaughter.

A farm includes the passion of the farmer's heart, the interest of the farm's customers, the biological activity in the soil, the pleasantness of the air about the farm -- it's everything touching, emanating from, and supplying that piece of landscape. A farm is virtually a living organism. The tragedy of our time is that cultural philosophies and market realities are squeezing life's vitality out of most farms. And that is why the average farmer is now 60 years old. Serfdom just doesn't attract the best and brightest.

There would be a crafts tent and a small local farmers’ market for anyone who wanted to buy a small local farmer.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

Property taxes' rank right up there with 'income taxes' in terms of immorality and destructiveness. Where 'income taxes' are simply slavery using different words, 'property taxes' are just a Mafia turf racket using different words. For the former, if you earn a living on the gang's turf, they extort you. For the latter, if you own property in their territory, they extort you. The fact that most people still imagine both to be legitimate and acceptable shows just how powerful authoritarian indoctrination is. Meanwhile, even a brief objective examination of the concepts should make anyone see the lunacy of it. 'Wait, so every time I produce anything or trade with anyone, I have to give a cut to the local crime lord??' 'Wait, so I have to keep paying every year, for the privilege of keeping the property I already finished paying for??' And not only do most people not make such obvious observations, but if they hear someone else pointing out such things, the well-trained Stockholm Syndrome slaves usually make arguments condoning their own victimization. Thus is the power of the mind control that comes from repeated exposure to BS political mythology and propaganda.

The contentment of innumerable people can be destroyed in a generation by the withering touch of our civilisation; the local market is flooded by a production in quantity with which the responsible maker of art cannot complete; the vocational structure of society, with all its guild organisation and standards of workmanship, is undermined; the artist is robbed of his art and forced to find himself a "job"; until finally the ancient society is industrialised and reduced to the level of such societies as ours in which business takes precedence of life. Can one wonder that Western nations are feared and hated by other people, not alone for obvious political or economic reasons, but even more profoundly and instinctively for spiritual reasons?

Here’s the simplest, most jargon-free, definition of marketing you’re ever likely to come across: If the circus is coming to town and you paint a sign saying “Circus Coming to the Showground Saturday,” that’s advertising. If you put the sign on the back of an elephant and walk it into town, that’s promotion. If the elephant walks through the mayor’s flower bed and the local newspaper writes a story about it, that’s publicity. And if you get the mayor to laugh about it, that’s public relations. If the town’s citizens go to the circus, you show them the many entertainment booths, explain how much fun they’ll have spending money at the booths, answer their questions and ultimately, they spend a lot at the circus, that’s sales. And if you planned the whole thing, that’s marketing.

All farms require a resident dreamer, someone to thumb through seed catalogs in the cold days of late January, imagining summer fields of squash and cucumbers, tomatoes and sunflowers. Fall harvests are the reward of winter dreams. Someone must decide where the next fence should be placed, or conceive of a clever new way to organize the market stand. On a farm, there's no shortage of little dreams needing to be dreamed.

Choose your battles well. There is no point in launching a fight over some minor matter. Pay your parking tickets, but fight like hell if your land is under threat, if your local farmers' market is being moved or closed, or the open wild land next door is proposed for two hundred condominiums.

As Harry Potter was the only other thing I was passionate about, the doctors gave consent for me to leave the hospital and collect the fifth Harry Potter book, Harry Potter and the Order of the Phoenix, from the local book shop. I was so ecstatic to have the book and excited to begin reading it, but there was never any hint of your imminent arrival and the way you would change my life so drastically. Luna, you instantly captivated me. I didn’t know why but there was something about you with your upside-down magazine, straggly blonde hair, and the honest, abashed way you stared at people without blinking that fascinated and perplexed me at once. You laughed hysterically at one of Ron’s quips and didn’t stop to excuse yourself and feel ashamed when it became clear that everyone found you strange. Throughout the book, I found myself waiting for your brief appearances and wanting to know more about you and why you were the way you were. You baffled me, not because you were odd (though indeed you were), but because you were… perfect. But it was a different kind of perfect to the perfectly thin, smiling magazine girls I simultaneously idolised and reviled. It was the way you carried your oddness like it was the most natural thing in the world. You didn’t market your oddness as your defining feature the way some insecure teenagers do, in guise of confidence and security. And nor were you oblivious to the awkward and uncomfortable feelings your oddness provoked in others. When, unable to comprehend how you wore your oddness so honestly and unashamedly, your peers reverted to mockery and bullying, you recognized this as a reflection of their own deep-seated insecurity and calmly let them carry on, quite above your head. You weren’t trying hard to present a certain aspect of yourself that would boldly identify you in the world. And that’s when it occurred to me how bizarre and positively ridiculous it was to apply the word “weird” to describe you, when you represented the most natural and unpretentious state possible to be; you were yourself.

I picked up an old microscope at a flea market in Verona. In the long evenings, in my imitation of life science, I set up in the courtyard and examined local specimens. Pointless pleasure, stripped of ends. The ancient contadino from across the road, long since convinced that we were mad, could not resist coming over for a look. I showed him where to put his eye. I watched him, thinking, this is how we attach to existence. We look through awareness’s tube and see the swarm at the end of the scope, taking what we come upon there for the full field of sight itself. The old man lifted his eye from the microscope lens, crying. Signore, ho ottantotto anni e non ho mai Saputo prima che cosa ci fosse in una goccia d’acqua. I’m eighty-eight years old and I never knew what was in a droplet of water.

doing profitable and intrinsically significant work, of helping men and women to achieve independence from bosses, so that they may become their own employers, or members of a self-governing, co-operative group working for subsistence and a local market . . . this differently orientated technological progress (would result in) a progressive decentralisation of population, of political and economic power’.

Venice manipulated markets by controlling production. In the late thirteenth century, wishing to raise the world market price, Venice had all saltworks in Crete destroyed and banned the local production of salt.

There is an old joke: A physicist, an engineer, and an economist are stranded on a desert island with nothing but canned food. The physicist proposes to make a fire and heat the can until it bursts. The engineer proposes to climb to a local ridge and drop the can, which will burst on landing. The economist says: “Assume a can opener.

I also ask them to empty the fridge, as I’ll need space for my own food. I’ll go to the local market and get milk, cereal, fruit, nuts, and yogurt. I might even buy a whole wheat roll with some butter, cheese, and tomato if I think I would need a more substantial snack.

THE ORGANIC FOODS MYTH A few decades ago, a woman tried to sue a butter company that had printed the word 'LITE' on its product's packaging. She claimed to have gained so much weight from eating the butter, even though it was labeled as being 'LITE'. In court, the lawyer representing the butter company simply held up the container of butter and said to the judge, "My client did not lie. The container is indeed 'light in weight'. The woman lost the case. In a marketing class in college, we were assigned this case study to show us that 'puffery' is legal. This means that you can deceptively use words with double meanings to sell a product, even though they could mislead customers into thinking your words mean something different. I am using this example to touch upon the myth of organic foods. If I was a lawyer representing a company that had labeled its oranges as being organic, and a man was suing my client because he found out that the oranges were being sprayed with toxins, my defense opening statement would be very simple: "If it's not plastic or metallic, it's organic." Most products labeled as being organic are not really organic. This is the truth. You pay premium prices for products you think are grown without chemicals, but most products are. If an apple is labeled as being organic, it could mean two things. Either the apple tree itself is free from chemicals, or just the soil. One or the other, but rarely both. The truth is, the word 'organic' can mean many things, and taking a farmer to court would be difficult if you found out his fruits were indeed sprayed with pesticides. After all, all organisms on earth are scientifically labeled as being organic, unless they are made of plastic or metal. The word 'organic' comes from the word 'organism', meaning something that is, or once was, living and breathing air, water and sunlight. So, the next time you stroll through your local supermarket and see brown pears that are labeled as being organic, know that they could have been third-rate fare sourced from the last day of a weekend market, and have been re-labeled to be sold to a gullible crowd for a premium price. I have a friend who thinks that organic foods have to look beat up and deformed because the use of chemicals is what makes them look perfect and flawless. This is not true. Chemical-free foods can look perfect if grown in your backyard. If you go to jungles or forests untouched by man, you will see fruit and vegetables that look like they sprouted from trees from Heaven. So be cautious the next time you buy anything labeled as 'organic'. Unless you personally know the farmer or the company selling the products, don't trust what you read. You, me, and everything on land and sea are organic. Suzy Kassem, Truth Is Crying

The emergence of markets abroad put Americans to work, but it distorted the economies of poor countries in ways that greatly increased their poverty. As American companies accumulated vast sugar and fruit plantations in the Pacific, Central America, and the Caribbean, they forced countless small farmers off their land. Many became contract laborers who worked only when Americans needed them, and naturally came to resent the United States. At the same time, American companies flooded these countries with manufactured goods, preventing the development of local industry.

Ah, the suburbs: that slice of America where we name subdivisions after the trees we've cut down to build them, where we've zoned out any hope of a bookstore or a restaurant within walking distance, where we slave over lawns that we seldom use, where our front porches are too shallow for a porch swing, where we walk the dogs but can't walk to lunch, where we don't really get to know the neighbors because nobody's planning to stick around for more than a few years, where the dominant feature of every house is the two-car garage door, where getting to know people is tougher than it needs to be because there's no village pub, no local bakery, no farmer's market—in other words, no casual gathering point where it's possible to bump into neighbors in an organic way.

Undoubtedly racist is the idea of unipolar globalization. It is based on the fact that Western, especially American, society equates its history and its values to universal law and artifcially tries to con- struct a global society based on these local and historically specific values – democracy, the market, parliamentarianism, capitalism, individualism, human rights, and unlimited technological development. These values are local, and globalization is trying to impose them onto all of humanity as something that is universal and taken for granted. This attempt implicitly argues that the values of all other peoples and cultures are imperfect, underdeveloped, and are subject to modernization and standardization based on the Western model. Globalization is thus nothing more than a globally deployed model of Western European, or, rather, Anglo-Saxon ethnocentrism, which is the purest manifestation of racist ideology.

Some people owe everything they have to the bank accounts of their parents. I owe the state. Put simply, the state educated me, fixed my leg when it was broken, and gave me a grant that enabled me to go to university. It fixed my teeth (a bit) and found housing for my veteran father in his dotage. When my youngest brother was run over by a truck it saved his life and in particular his crushed right hand, a procedure that took half a year, and which would, on the open market—so a doctor told me at the time—have cost a million pounds. Those were the big things, but there were also plenty of little ones: my subsidized sports centre and my doctor’s office, my school music lessons paid for with pennies, my university fees. My NHS glasses aged 9. My NHS baby aged 33. And my local library. To steal another writer’s title: England made me. It has never been hard for me to pay my taxes because I understand it to be the repaying of a large, in fact, an almost incalculable, debt. ....The charming tale of benign state intervention described above is now relegated to the land of fairy tales: not just naïve but actually fantastic. Having one’s own history so suddenly and abruptly made unreal is an experience of a whole generation of British people, who must now wander around like so many ancient mariners boring foreigners about how they went to university for free and could once find a National Health dentist on their high street.

Most of us are pseudo-scholars...for we are a very large and quite a powerful class, eminent in Church and State, we control the education of the Empire, we lend to the Press such distinction as it consents to receive, and we are a welcome asset at dinner-parties. Pseudo-scholarship is, on its good side, the homage paid by ignorance to learning. It also has an economic side, on which we need not be hard. Most of us must get a job before thirty, or sponge on our relatives, and many jobs can only be got by passing an exam. The pseudo-scholar often does well in examination (real scholars are not much good), and even when he fails he appreciates their inner majesty. They are gateways to employment, they have power to ban and bless. A paper on King Lear may lead somewhere, unlike the rather far-fetched play of the same name. It may be a stepping-stone to the Local Government Board. He does not often put it to himself openly and say, "That's the use of knowing things, they help you to get on." The economic pressure he feels is more often subconscious, and he goes to his exam, merely feeling that a paper on King Lear is a very tempestuous and terrible experience but an intensely real one. ...As long as learning is connected with earning, as long as certain jobs can only be reached through exams, so long must we take the examination system seriously. If another ladder to employment were contrived, much so-called education would disappear, and no one be a penny the stupider.

The collapse of the family and the local community and their replacement by the state and the market.

Humanity had always trafficked in oppression. Before the corporate marketing department got ahold of it, it was called conquest. Now it was regional development. Vikings and Mongols were big on revenue targets, too—but Leland had dispensed with all the tedious invading, and had taken a page out of the Roman playbook by hiring the locals to enslave each other as franchisees.

A true critic might call for an end to funding schools by local property taxes and the creation, as in many advanced countries, of a common national pool that funds schools more or less equally. What a thought leader might offer MarketWorld and its winners is a kind of intellectual counteroffer—the idea, say, of using Big Data to better compensate star teachers and weed out bad ones.

The darknet markets are fuelled by users who want to buy drugs without having to go to the bad part of town and talk to people from a minority, and dealers obtaining commercial quantities to sell locally

The work I do is not exactly respectable. But I want to explain how it works without any of the negatives associated with my infamous clients. I’ll show how I manipulated the media for a good cause. A friend of mine recently used some of my advice on trading up the chain for the benefit of the charity he runs. This friend needed to raise money to cover the costs of a community art project, and chose to do it through Kickstarter, the crowdsourced fund-raising platform. With just a few days’ work, he turned an obscure cause into a popular Internet meme and raised nearly ten thousand dollars to expand the charity internationally. Following my instructions, he made a YouTube video for the Kickstarter page showing off his charity’s work. Not a video of the charity’s best work, or even its most important work, but the work that exaggerated certain elements aimed at helping the video spread. (In this case, two or three examples in exotic locations that actually had the least amount of community benefit.) Next, he wrote a short article for a small local blog in Brooklyn and embedded the video. This site was chosen because its stories were often used or picked up by the New York section of the Huffington Post. As expected, the Huffington Post did bite, and ultimately featured the story as local news in both New York City and Los Angeles. Following my advice, he sent an e-mail from a fake address with these links to a reporter at CBS in Los Angeles, who then did a television piece on it—using mostly clips from my friend’s heavily edited video. In anticipation of all of this he’d been active on a channel of the social news site Reddit (where users vote on stories and topics they like) during the weeks leading up to his campaign launch in order to build up some connections on the site. When the CBS News piece came out and the video was up, he was ready to post it all on Reddit. It made the front page almost immediately. This score on Reddit (now bolstered by other press as well) put the story on the radar of what I call the major “cool stuff” blogs—sites like BoingBoing, Laughing Squid, FFFFOUND!, and others—since they get post ideas from Reddit. From this final burst of coverage, money began pouring in, as did volunteers, recognition, and new ideas. With no advertising budget, no publicist, and no experience, his little video did nearly a half million views, and funded his project for the next two years. It went from nothing to something. This may have all been for charity, but it still raises a critical question: What exactly happened? How was it so easy for him to manipulate the media, even for a good cause? He turned one exaggerated amateur video into a news story that was written about independently by dozens of outlets in dozens of markets and did millions of media impressions. It even registered nationally. He had created and then manipulated this attention entirely by himself.

As if the free military equipment, training, and cash grants were not enough, the Reagan administration provided law enforcement with yet another financial incentive to devote extraordinary resources to drug law enforcement, rather than more serious crimes: state and local law enforcement agencies were granted the authority to keep, for their own use, the vast majority of cash and assets they seize when waging the drug war. This dramatic change in policy gave state and local police an enormous stake in the War on Drugs - not in its success, but in its perpetual existence. Law enforcement gained a pecuniary interest not only in the forfeited property, but in the profitability of the drug market itself.

As I was a stranger in Olondria, I knew nothing of the splendour of its coasts, nor of Bain, the Harbour City, whose lights and colours spill into the ocean like a cataract of roses. I did not know the vastness of the spice markets of Bain, where the merchants are delirious with scents, I had never seen the morning mists adrift above the surface of the green Illoun, of which the poets sing; I had never seen a woman with gems in her hair, nor observed the copper glinting of the domes, nor stood upon the melancholy beaches of the south while the wind brought in the sadness from the sea. Deep within the Fayaleith, the Country of the Wines, the clarity of light can stop the heart: it is the light the local people call 'the breath of angels'...

Humboldt was the first to relate colonialism to the devastation of the environment. Again and again, his thoughts returned to nature as a complex web of life but also to man’s place within it. At the Rio Apure, he had seen the devastation caused by the Spanish who had tried to control the annual flooding by building a dam. To make matters worse, they had also felled the trees that had held the riverbanks together like ‘a very tight wall’ with the result that the raging river carried more land away each year. On the high plateau of Mexico City, Humboldt had observed how a lake that fed the local irrigation system had shrunk into a shallow puddle, leaving the valleys beneath barren. Everywhere in the world, Humboldt said, water engineers were guilty of such short-sighted follies. He debated nature, ecological issues, imperial power and politics in relation to each other. He criticized unjust land distribution, monocultures, violence against tribal groups and indigenous work conditions – all powerfully relevant issues today. As a former mining inspector, Humboldt had a unique insight into the environmental and economic consequences of the exploitation of nature’s riches. He questioned Mexico’s dependence on cash crops and mining, for example, because it bound the country to fluctuating international market prices. ‘The only capital,’ he said, that ‘increases with time, consists in the produce of agriculture’. All problems in the colonies, he was certain, were the result of the ‘imprudent activities of the Europeans’.

1 and 2. The United States represents less than 5 percent of the world’s population; it consumes more than 25 percent of the world’s resources. This is accomplished to a large degree through the exploitation of other countries, primarily in the developing world. Point 3. The United States maintains the largest and most sophisticated military in the world. Although this empire has been built primarily through economics—by EHMs—world leaders understand that whenever other measures fail, the military will step in, as it did in Iraq. Point 4. The English language and American culture dominate the world. Points 5 and 6. Although the United States does not tax countries directly, and the dollar has not replaced other currencies in local markets, the corporatocracy does impose a subtle global tax and the dollar is in fact the standard currency for world commerce. This process began at the end of World War II when the gold standard was modified; dollars could no longer be converted by individuals, only by governments. During the 1950s and 1960s, credit purchases were made abroad to finance America’s growing consumerism, the Korean and Vietnam Wars, and Lyndon B. Johnson’s Great Society. When foreign businessmen tried to buy goods and ser vices back from the United States, they found that inflation had reduced the value of their dollars—in effect, they paid an indirect tax. Their governments demanded debt settlements in gold. On August 15, 1971, the Nixon administration refused and dropped the gold standard altogether.   Washington

Even though he had lived in Monroe County his whole life, Walter McMillian had never heard of Harper Lee or To Kill a Mockingbird. Monroeville, Alabama, celebrated its native daughter Lee shamelessly after her award-winning book became a national bestseller in the 1960s. She returned to Monroe County but secluded herself and was rarely seen in public. Her reclusiveness proved no barrier to the county’s continued efforts to market her literary classic—or to market itself by using the book’s celebrity. Production of the film adaptation brought Gregory Peck to town for the infamous courtroom scenes; his performance won him an Academy Award. Local leaders later turned the old courthouse into a “Mockingbird” museum. A group of locals formed “The Mockingbird Players of Monroeville” to present a stage version of the story. The production was so popular that national and international tours were organized to provide an authentic presentation of the fictional story to audiences everywhere. Sentimentality about Lee’s story grew even as the harder truths of the book took no root.

By 1900, a small white minority radiating out from Europe would come to control most of world’s land surface, imposing the imperatives of a commercial economy and international trade on Asia’s mainly agrarian societies. Europeans backed by garrisons and gunboats could intervene in the affairs of any Asian country they wished to. They were free to transport millions of Asian labourers to far-off colonies (Indians to the Malay Peninsula, Chinese to Trinidad); exact the raw materials and commodities they needed for their industries from Asian economies; and flood local markets with their manufactured products. The peasant in his village and the market trader in his town were being forced to abandon a life defined by religion, family and tradition amid rumours of powerful white men with a strange god-on-a-cross who were reshaping the world- men who married moral aggressiveness with compact and coherent nation-states, the profit motive and superior weaponry, and made Asian societies seem lumberingly inept in every way, unable to match the power of Europe or unleash their own potential.

It’s what we do now instead of bohemias,” he says. “Instead of what?” “Bohemias. Alternative subcultures. They were a crucial aspect of industrial civilization in the two previous centuries. They were where industrial civilization went to dream. A sort of unconscious R&D, exploring alternate societal strategies. Each one would have a dress code, characteristic forms of artistic expression, a substance or substances of choice, and a set of sexual values at odds with those of the culture at large. And they did, frequently, have locales with which they became associated. But they became extinct.” “Extinct?” “We started picking them before they could ripen. A certain crucial growing period was lost, as marketing evolved and the mechanisms of recommodification became quicker, more rapacious. Authentic subcultures required backwaters, and time, and there are no more backwaters. They went the way of geography in general. Autonomous zones do offer a certain insulation from the monoculture, but they seem not to lend themselves to recommodification, not in the same way. We don’t know why exactly.

From my low perch, I watch the world as it passes by on these dirty side streets. There are no westerners in this corner of the city. Just locals going about their business. Weighing out brightly colored spices, walking back from the fish market, stopping at the paan shop, socializing over tea. Old men in lungis and flip-flops walking hand in hand and dirty-faced children who are all bright smiles and wild eyes. I am comfortable here. Sitting on this board, in this tiny chai stall, hidden away from the recognizable world. For the moment, I have disappeared.

Stay alive long enough to buy new jeans... That's what the economy wanted. Not for him to thrive. Find some kind of peace. Or gather up a fistful of happiness. It was not in the market's interest to keep him alive for the right reasons. And his human worth was sold back to him as such.

They all come in by themselves" Big Eve told her customers " & nobody is working here as a prostitute against her will." And thus Big Eve regarded her Health Centre as an important local commodity exchange market between those who had some sex to sell & those who wanted to buy it.[MMT]

Every business needs capital. Whether we’re talking about a barbershop or a bank, a boutique e-commerce store or a hotdog stand. Whether we’re talking about a restaurant or a clothing store, a giant like Walmart, or the local bodega that’s owned by a local family. They all need capital.

But in the end we found it impossible to ignore the impassioned pleas of the Lost City of White Male Privilege, a controversial municipality whose very existence is often denied by many (mostly privileged white males). Others state categorically that the walls of the locale have been irreparably breached by hip-hop and Roberto Bolaño’s prose. That the popularity of the spicy tuna roll and a black American president were to white male domination what the smallpox blankets were to Native American existence. Those inclined to believe in free will and the free market argue that the Lost City of White Male Privilege was responsible for its own demise, that the constant stream of contradictory religious and secular edicts from on high confused the highly impressionable white male. Reduced him to a state of such severe social and psychic anxiety that he stopped fucking. Stopped voting. Stopped reading. And, most important, stopped thinking that he was the end-all, be-all, or at least knew enough to pretend not to be so in public. But in any case, it became impossible to walk the streets of the Lost City of White Male Privilege, feeding your ego by reciting mythological truisms like “We built this country!” when all around you brown men were constantly hammering and nailing, cooking world-class French meals, and repairing your cars. You couldn’t shout “America, love it or leave it!” when deep down inside you longed to live in Toronto.

Marketing jingles from every angle lure patrons to turn our backs on our locally owned stores, restaurants, and farms. And nobody considers that unpatriotic. This appears to aggravate Tod Murphy. "We have the illusion of consumer freedom, but we've sacrificed our community life for the pleasure of purchasing lots of cheap stuff. Making and moving all that stuff can be so destructive: child labor in foreign lands, acid rain in the Northeast, depleted farmland, communities where the big economic engine is crystal meth. We often have the form of liberty, but not the substance.

As in the past, therefore, eastern Europeans have had to compete with the West on a markedly uneven playing field, lacking local capital and foreign markets and able to export only low-margin foods and raw materials or else industrial and consumer goods kept cheap thanks to low wages and public subsidy.

In TV newsrooms, if it bleeds it leads remains the watchword. A study of 559 newscasts in twenty television markets across the United States compared the crimes covered by local news to the number and types of crimes actually committed. Although crime had fallen for eight years prior to the 2004 study, in all twenty markets “audiences were told essentially the same story—that random, violent crime was a persistent and structural feature of American society,” the researchers found. All the more misleading, the newscasts consistently gave the impression that murder and other serious crimes are rampant in places where they are rare.

The principles of neighborhood and subsistence will be disparaged by the globalists as 'protectionism' — and that is exactly what it is. It is a protectionism that is just and sound, because it protects local producers and is the best assurance of adequate supplies to local consumers. And the idea that local needs should be met first and only surpluses exported does not imply any prejudice against charity toward people in other places or trade with them. The principle of neighborhood at home always implies the principle of charity abroad. And the principle of subsistence is in fact the best guarantee of giveable or marketable surpluses. This kind of protection is not 'isolationism.

Listening to the radio, I heard the story behind rocker David Lee Roth’s notorious insistence that Van Halen’s contracts with concert promoters contain a clause specifying that a bowl of M&M’s has to be provided backstage, but with every single brown candy removed, upon pain of forfeiture of the show, with full compensation to the band. And at least once, Van Halen followed through, peremptorily canceling a show in Colorado when Roth found some brown M&M’s in his dressing room. This turned out to be, however, not another example of the insane demands of power-mad celebrities but an ingenious ruse. As Roth explained in his memoir, Crazy from the Heat, “Van Halen was the first band to take huge productions into tertiary, third-level markets. We’d pull up with nine eighteen-wheeler trucks, full of gear, where the standard was three trucks, max. And there were many, many technical errors—whether it was the girders couldn’t support the weight, or the flooring would sink in, or the doors weren’t big enough to move the gear through. The contract rider read like a version of the Chinese Yellow Pages because there was so much equipment, and so many human beings to make it function.” So just as a little test, buried somewhere in the middle of the rider, would be article 126, the no-brown-M&M’s clause. “When I would walk backstage, if I saw a brown M&M in that bowl,” he wrote, “well, we’d line-check the entire production. Guaranteed you’re going to arrive at a technical error.… Guaranteed you’d run into a problem.” These weren’t trifles, the radio story pointed out. The mistakes could be life-threatening. In Colorado, the band found the local promoters had failed to read the weight requirements and the staging would have fallen through the arena floor.

We’ve seen what happens with the development of the cell-phone technology that was deployed in Africa faster than any other technology ever in the history of humanity. We see small villages, where they have no running water, wood fires to cook with, and no electricity — yet there’s one little solar panel on top of a mud hut and that solar panel is not there for light. It’s there to charge a Nokia 1000 feature phone. That phone gives them weather reports, grain prices at the local market, and connects them to the world. What happens when that phone becomes a bank? Because with bitcoin, it can be a bank. What happens when you connect 6 1/2 billion people to a global economy without any barriers to access? ​ ​

My knees almost buckled as I tasted blueberry honey, raspberry honey, wildflower honey, sunflower honey---I bought six jars without even thinking. "What are you going to do with all that?" Jane asked. "I have no idea, but I sense lots of baking, even some infusions. I can take what we don't use back to New York. Honey carries such local flavor; they'll be so fresh at Feast.

Complexity catastrophes help explain why bureaucracy seems to grow with the tenacity of weeds. Many companies go through bureaucracy-clearing exercises only to find it has sprung back a few years later. No one ever sits down to deliberately design a bureaucratic muddle. Instead, bureaucracy springs up as people just try to optimize their local patch of the network: finance is just trying to ensure that the numbers add up, legal wants to keep us out of jail, and marketing is trying to promote the brand. The problem isn't dumb people or evil intentions. Rather, network growth creates interdependencies, interdependencies create conflicting constraints, and conflicting constraints create slow decision making and, ultimately, bureaucratic gridlock.

So why aren’t more marketing companies targeting our age group? Why are there so many youth-oriented programs and advertisements on television today? Why are we being ignored? Don’t companies realize they are missing a huge market? Now granted, a visit to the local mall will show you there are a lot of teenagers hanging out there these days. But are they shopping? Are they spending money? No. They’re “hanging.” Contrary to what our skin might be doing, we members of the over-forty crowd don’t “hang.” We shop, and not just window shop either. We’re serious buyers. When we pick up an item and turn it over to see the price, we often carry it right on over to the checkout counter and pay for it. Why? Because we know the energy involved with picking up items. We don’t do it unless we’re committed.

London was a graveyard haunted by dead faiths. A city and a landscape. A market laid on feudalisms. Gathering and hunting, little pockets of alterity, too, but most of all in the level Billy had come to live in a tilework of fiefdoms, theocratic duchies, zones and spheres of influences, over each of which some local despot, some criminal pope, sat watch. It was all who-knew-whom, gave access to what, greased which palms on what route to where.

With the growth of market individualism comes a corollary desire to look for collective, democratic responses when major dislocations of financial collapse, unemployment, heightened inequality, runaway inflation, and the like occur. The more such dislocations occur, the more powerful and internalized, Hayek insists, neoliberal ideology must become; it must become embedded in the media, in economic talking heads, in law and the jurisprudence of the courts, in government policy, and in the souls of participants. Neoliberal ideology must become a machine or engine that infuses economic life as well as a camera that provides a snapshot of it. That means, in turn, that the impersonal processes of regulation work best if courts, churches, schools, the media, music, localities, electoral politics, legislatures, monetary authorities, and corporate organizations internalize and publicize these norms.

In racially mixed open-air drug markets, black dealers were far more likely to be arrested than whites, even though white dealers were present and visible. And the department focused overwhelmingly on crack—the one drug in Seattle more likely to be sold by African Americans—despite the fact that local hospital records indicated that overdose deaths involving heroin were more numerous than all overdose deaths for crack and powder cocaine combined. Local

Half the world is made of tiny communities that have grown up around nothing more than a crossroads market, or a good clay pit, or a bend of river strong enough to turn a mill wheel. Sometimes these towns are prosperous. Some have rich soil and generous weather. Some thrive on the trade moving through them. The wealth of these places is obvious. The houses are large and well-mended. People are friendly and generous. The children are fat and happy. There are luxuries for sale: pepper and cinnamon and chocolate. There is coffee and good wine and music at the local inn. Then there are the other sort of towns. Towns where the soil is thin and tired. Towns where the mill burned down, or the clay was mined out years ago. In these places the houses are small and badly patched. The people are lean and suspicious, and wealth is measured in small, practical ways. Cords of firewood. A second pig. Five jars of blackberry preserve.

What Is Marketing? Some people think marketing is advertising or branding or some other vague concept. While all these are associated with marketing, they are not one and the same. Here’s the simplest, most jargon-free definition of marketing you’re ever likely to come across: If the circus is coming to town and you paint a sign saying “Circus Coming to the Showground Saturday,” that’s advertising. If you put the sign on the back of an elephant and walk it into town, that’s promotion. If the elephant walks through the mayor’s flower bed and the local newspaper writes a story about it, that’s publicity. And if you get the mayor to laugh about it, that’s public relations. If the town’s citizens go to the circus, you show them the many entertainment booths, explain how much fun they’ll have spending money at the booths, answer their questions and, ultimately, they spend a lot at the circus, that’s sales. And if you planned the whole thing, that’s marketing.

In science, all important ideas need names and stories to fix them in the memory. It occurred to me that the market's first wild trait, abrupt change or discontinuity, is prefigured in the Bible tale of Noah. As Genesis relates, in Noah's six hundredth year God ordered the Great Flood to purify a wicked world. Then "were all the fountains of the great deep broken up, and the windows of heaven were opened." Noah survived, of course: He prepared against the coming flood by building a ship strong enough to withstand it. The flood came and went-catastrophic, but transient. Market crashes are like that. The 29.2 percent collapse of October 19, 1987, arrived without warning or convincing reason; and at the time, it seemed like the end of the financial world. Smaller squalls strike more often, with more localized effect. In fact, a hierarchy of turbulence, a pattern that scales up and down with time, governs this bad financial weather. At times, even a great bank or brokerage house can seem like a little boat in a big storm.

It has become increasingly clear that the way we farm affects the local community, and that the economy of the local community affects the way we farm; that the way we farm affects the health and integrity of the local ecosystem, and that the farm is intricately dependent, even economically, upon the health of the local ecosystem. We can no longer pretend that agriculture is a sort of economic machine with interchangeable parts, the same everywhere, determined by “market forces” and independent of everything else.

IN THE 1960S, WHEN I became a beat cop in San Diego, manufacturing, selling, possessing, or using “dangerous drugs” or “controlled substances” were all violations of the law. But there was no “war,” per se, on drug-law violators. We made the occasional pot bust, less frequently a heroin or cocaine pinch. Drug enforcement was viewed by many of us almost as an ancillary duty. You’d stumble across an offender on a traffic stop or at a loud-party call. Mostly, you were on the prowl for non-drug-related crime: a gas station or liquor store stickup series, a burglary-fencing ring, an auto theft “chop shop” operation. Undercover narcs, of course, worked dope full time, chasing users and dealers. They played their snitches, sat on open-air markets, interrupted hand-to-hand dealing, and squeezed small-time street dealers in the climb up the chain to “Mister Big.” But because most local police forces devoted only a small percentage of personnel to French Connection–worthy cases, and because there were no “mandatory minimum” sentences (passed by Congress in 1986 to strip “soft on crime” judges of sentencing discretion on a host of drug offenses), and because street gangs fought over, well, streets—as in neighborhood turf (and cars and girlfriends)—not drug markets, most of our jails and prisons still had plenty of room for violent, predatory criminals. The point is, although they certainly did not turn their backs on drug offenses, the country’s police were not at “war” with users and dealers. And though their government-issued photos may have adorned the wall behind the police chief’s desk, a long succession of US presidents stayed out of the local picture.

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To get a sense of what I mean by evangelism as the practice of hospitality, visit your local church. Don’t go upstairs, to the sanctuary, go downstairs to that room in the basement with the linoleum tile and the coffee urn. That’s where the AA and NA meetings are held. At its best, Alcoholics Anonymous embodies evangelism as hospitality. They offer an invitation, not a sales pitch. They offer testimony — personal stories — instead of a marketing scheme. They are, in fact and in practice, a bunch of beggars offering other beggars the good news of where they found bread. At its worst, AA sometimes slips into the evangelism-as-sales model. You may have found yourself at some point having a beer when some newly sober 12-step disciple begins lecturing you that this is evidence that you have a problem. He will try to sell you the idea that you are a beggar so he can sell you some bread. The ensuing conversation is tense, awkward and pointless — the precise qualities of the similar conversation you may have had with an evangelical Christian coworker who was reluctantly but dutifully inflicting on you a sales pitch for evangelical Christianity.

What Is Marketing? Some people think marketing is advertising or branding or some other vague concept. While all these are associated with marketing, they are not one and the same. Here’s the simplest, most jargon-free definition of marketing you’re ever likely to come across: If the circus is coming to town and you paint a sign saying “Circus Coming to the Showground Saturday,” that’s advertising. If you put the sign on the back of an elephant and walk it into town, that’s promotion. If the elephant walks through the mayor’s flower bed and the local newspaper writes a story about it, that’s publicity. And if you get the mayor to laugh about it, that’s public relations. If the town’s citizens go to the circus, you show them the many entertainment booths, explain how much fun they’ll have spending money at the booths, answer their questions and, ultimately, they spend a lot at the circus, that’s sales. And if you planned the whole thing, that’s marketing. Yup, it’s as simple as that—marketing is the strategy you use for getting your ideal target market to know you, like you and trust you enough to become a customer. All the stuff you usually associate with marketing are tactics.

So the dentist took a trip to his local supermarkets, brought seventy-eight brands of cereal back to his lab, and proceeded to measure the sugar content of each with damning precision. A third of the brands had sugar levels between 10 percent and 25 percent. Another third ranged up to an alarming 50 percent, and eleven climbed even higher still—with one cereal, Super Orange Crisps, packing a sugar load of 70.8 percent. When each cereal brand was cross-referenced with TV advertising records, the sweetest brands were found to be the ones most heavily marketed to kids during Saturday morning cartoons.

Adopt and rescue a pet from a local shelter. Support local and no-kill animal shelters. Plant a tree to honor someone you love. Be a developer — put up some birdhouses. Buy live, potted Christmas trees and replant them. Make sure you spend time with your animals each day. Save natural resources by recycling and buying recycled products. Drink tap water, or filter your own water at home. Whenever possible, limit your use of or do not use pesticides. If you eat seafood, make sustainable choices. Support your local farmers market. Get outside. Visit a park, volunteer, walk your dog, or ride your bike.

Some have argued that capitalism promotes democracy, because of common norms of transparency, rule of law, and free competition—for markets, for ideas, for votes. In some idealized world, capitalism may enhance democracy, but in the history of the West, democracy has expanded by limiting the power of capitalists. When that project fails, dark forces are often unleashed. In the twentieth century, capitalism coexisted nicely with dictatorships, which conveniently create friendly business climates and repress independent worker organizations. Western capitalists have enriched and propped up third-world despots who crush local democracy. Hitler had a nice understanding with German corporations and bankers, who thrived until the unfortunate miscalculation of World War II. Communist China works hand in glove with its capitalist business partners to destroy free trade unions and to preserve the political monopoly of the Party. Vladimir Putin presides over a rigged brand of capitalism and governs in harmony with kleptocrats. When push comes to shove, the story that capitalism and democracy are natural complements is a myth. Corporations are happy to make a separate peace with dictators—and short of that, to narrow the domain of civic deliberation even in democracies. After Trump’s election, we saw corporations standing up for immigrants and saluting the happy rainbow of identity politics, but lining up to back Trump’s program of gutting taxes and regulation. Some individual executives belatedly broke with Trump over his racist comments, but not a single large company has resisted the broad right-wing assault on democracy that began long before Trump, and all have been happy with the dismantling of regulation. If democracy is revived, the movement will come from empowered citizens, not from corporations.

The reality is that Facebook has been so successful, it’s actually running out of humans on the planet. Ponder the numbers: there are about three billion people on the Internet, where the latter is broadly defined as any sort of networked data, texts, browser, social media, whatever. Of these people, six hundred million are Chinese, and therefore effectively unreachable by Facebook. In Russia, thanks to Vkontakte and other copycat social networks, Facebook’s share of the country’s ninety million Internet users is also small, though it may yet win that fight. That leaves about 2.35 billion people ripe for the Facebook plucking. While Facebook seems ubiquitous to the plugged-in, chattering classes, its usage is not universal among even entrenched Internet users. In the United States, for example, by far the company’s most established and sticky market, only three-quarters of Internet users are actively on FB. That ratio of FB to Internet user is worse in other countries, so even full FB saturation in a given market doesn’t imply total Facebook adoption. Let’s (very) optimistically assume full US-level penetration for any market. Without China and Russia, and taking a 25 percent haircut of people who’ll never join or stay (as is the case in the United States), that leaves around 1.8 billion potential Facebook users globally. That’s it. In the first quarter of 2015, Facebook announced it had 1.44 billion users. Based on its public 2014 numbers, FB is growing at around 13 percent a year, and that pace is slowing. Even assuming it maintains that growth into 2016, that means it’s got one year of user growth left in it, and then that’s it: Facebook has run out of humans on the Internet. The company can solve this by either making more humans (hard even for Facebook), or connecting what humans there are left on the planet. This is why Internet.org exists, a vaguely public-spirited, and somewhat controversial, campaign by Facebook to wire all of India with free Internet, with regions like Brazil and Africa soon to follow. In early 2014 Facebook acquired a British aerospace firm, Ascenta, which specialized in solar-powered unmanned aerial vehicles. Facebook plans on flying a Wi-Fi-enabled air force of such craft over the developing world, giving them Internet. Just picture ultralight carbon-fiber aircraft buzzing over African savannas constantly, while locals check their Facebook feeds as they watch over their herds.

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Why do we like being Irish? Partly because It gives us a hold on the sentimental English As members of a world that never was, Baptised with fairy water; And partly because Ireland is small enough To be still thought of with a family feeling, And because the waves are rough That split her from a more commercial culture; And because one feels that here at least one can Do local work which is not at the world's mercy And that on this tiny stage with luck a man Might see the end of one particular action. It is self-deception of course; There is no immunity in this island either; A cart that is drawn by somebody else's horse And carrying goods to somebody else's market. The bombs in the turnip sack, the sniper from the roof, Griffith, Connolly, Collins, where have they brought us? Ourselves alone! Let the round tower stand aloof In a world of bursting mortar! Let the school-children fumble their sums In a half-dead language; Let the censor be busy on the books; pull down the Georgian slums; Let the games be played in Gaelic. Let them grow beet-sugar; let them build A factory in every hamlet; Let them pigeon-hole the souls of the killed Into sheep and goats, patriots and traitors. And the North, where I was a boy, Is still the North, veneered with the grime of Glasgow, Thousands of men whom nobody will employ Standing at the corners, coughing.

Specialisation, accompanied by exchange, is the source of economic prosperity. Here, in my own words, is what a modern version of Smithism claims. First, the spontaneous and voluntary exchange of goods and services leads to a division of labour in which people specialise in what they are good at doing. Second, this in turn leads to gains from trade for each party to a transaction, because everybody is doing what he is most productive at and has the chance to learn, practise and even mechanise his chosen task. Individuals can thus use and improve their own tacit and local knowledge in a way that no expert or ruler could. Third, gains from trade encourage more specialisation, which encourages more trade, in a virtuous circle. The greater the specialisation among producers, the greater is the diversification of consumption: in moving away from self-sufficiency people get to produce fewer things, but to consume more. Fourth, specialisation inevitably incentivises innovation, which is also a collaborative process driven by the exchange and combination of ideas. Indeed, most innovation comes about through the recombination of existing ideas for how to make or organise things. The more people trade and the more they divide labour, the more they are working for each other. The more they work for each other, the higher their living standards. The consequence of the division of labour is an immense web of cooperation among strangers: it turns potential enemies into honorary friends. A woollen coat, worn by a day labourer, was (said Smith) ‘the produce of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser . . .’ In parting with money to buy a coat, the labourer was not reducing his wealth. Gains from trade are mutual; if they were not, people would not voluntarily engage in trade. The more open and free the market, the less opportunity there is for exploitation and predation, because the easier it is for consumers to boycott the predators and for competitors to whittle away their excess profits. In its ideal form, therefore, the free market is a device for creating networks of collaboration among people to raise each other’s living standards, a device for coordinating production and a device for communicating information about needs through the price mechanism. Also a device for encouraging innovation. It is the very opposite of the rampant and selfish individualism that so many churchmen and others seem to think it is. The market is a system of mass cooperation. You compete with rival producers, sure, but you cooperate with your customers, your suppliers and your colleagues. Commerce both needs and breeds trust.

There was a short railway official travelling up to the terminus, three fairly short market-gardeners picked up two stations afterwards, one very short widow lady going up from a small Essex town, and a very short Roman Catholic priest going up from a small Essex village. When it came to the last case, Valentin gave it up and almost laughed. The little priest was so much the essence of those Eastern flats; he had a face as round and dull as a Norfolk dumpling; he had eyes as empty as the North Sea; he had several brown-paper parcels, which he was quite incapable of collecting. The Eucharistic Congress had doubtless sucked out of their local stagnation many such creatures, blind and helpless, like moles disinterred. Valentin was a skeptic in the severe style of France, and could have no love for priests. But he could have pity for them, and this one might have provoked pity in anybody. He had a large, shabby umbrella, which constantly fell on the floor. He did not seem to know which was the right end of his return ticket. He explained with a moon-calf simplicity to everybody in the carriage that he had to be careful, because he had something made of real silver "with blue stones" in one of his brown-paper parcels. His quaint blending of Essex flatness with saintly simplicity continuously amused the Frenchman till the priest arrived (somehow) at Tottenham with all his parcels, and came back for his umbrella.

Under the direction of General Westmoreland, significantly himself a graduate of the Harvard Business School in which McNamara had at one time taught, the computers zestfully went to work. Fed on forms that had to be filled in by the troops, they digested data on everything from the amount of rice brought to local markets to the number of incidents that had taken place in a given region in a given period of time. They then spewed forth a mighty stream of tables and graphs which purported to measure “progress” week by week and day by day. So long as the tables looked neat, few people bothered to question the accuracy, let alone the relevance, of the data on which they were based. So long as they looked neat, too, the illusion of having a grip on the war helped prevent people from attempting to gain a real understanding of its nature. This is not to say that the Vietnam War was lost simply because the American defense establishment’s management of the conflict depended heavily on computers. Rather, it proves that there is, in war and presumably in peace as well, no field so esoteric or so intangible as to be completely beyond the reach of technology. The technology in use helps condition tactics, strategy, organization, logistics, intelligence, command, control, and communication. Now, however, we are faced with an additional reality. Not only the conduct of war, but the very framework our brains employ in order to think about it, are partly conditioned by the technical instruments at our disposal.

If you have to wear a hazmat suit to raise crops, why would you ever eat them? If you’re afraid of getting that crap on your skin, how much more insane would it be to put it in your mouth! Seriously? I often wonder, and I wish someone would research it if they haven’t already, whether the CEOs of Monsanto, Dupont, etc., eat GMO products and feed them to their families, or if they send out their ‘personal shoppers’ to the local farmer’s market to bring home fresh, organic produce every week? I suspect the latter. I’m quite sure they all have reverse osmosis water systems in their mansions. Let me put it bluntly, if I haven’t been clear so far. The day the CEO of Monsanto guzzles a gallon of Roundup, is the day I’ll consider buying their products, maybe.

At some point, Sabine began spending most of her weekends in Arklow, and they started going to the farmers’ market together on Saturday mornings. She didn’t seem to mind the expense and bought freely: loaves of sourdough bread, organic fruits and vegetables, plaice and sole and mussels off the fish van, which came up from Kilmore Quay. Once, he’d seen her pay three euros for an ordinary-looking head of cabbage. In August, she went out along the back roads with the colander, picking blackberries off the hedges. Then, in September, a local farmer told her that she could gather the wild mushrooms from his fields. She made blackberry jam, mushroom soup. Almost everything she brought home she cooked with apparent light-handedness and ease, with what Cathal took to be love.

When “free trade” was imposed upon the Ottoman Empire in 1838 and British cloth “flooded the market in Izmir,” local cotton workers lost their ability to maintain their old production regime. In coastal southeastern Africa, cotton yarn and cloth imports also began to devastate the local cotton textile industry. In Mexico, European cotton imports had a serious impact on local manufacturing—before tariffs enabled Mexican industrialization, Guadalajara’s industry had been, as one historian found, “virtually eliminated.” In Oaxaca, 450 out of 500 looms ceased operating. In China, the 1842 Treaty of Nanking forced the opening of markets, and the subsequent influx of European and North American yarn and cloth had a “devastating” effect, especially on China’s hand spinners.22

The rise of loneliness as a health hazard tracks with the entrenchment of values and practices that supersede any notion of "individual choices." The dynamics include reduced social programs, less available "common" spaces such as public libraries, cuts in services for the vulnerable and the elderly, stress, poverty, and the inexorable monopolization of economic life that shreds local communities. By way of illustration, let's take a familiar scenario: Walmart or some other megastore decides to open one of its facilities in a municipality. Developers are happy, politicians welcome the new investment, and consumers are pleased at finding a wide variety of goods at lower prices. But what are the social impacts? Locally owned and operated small businesses cannot compete with the marketing behemoth and must close. People lose their jobs or must find new work for lower pay. Neighborhoods are stripped of the familiar hardware store, pharmacy, butcher, baker, candlestick maker. People no longer walk to their local establishment, where they meet and greet one another and familiar merchants they have known, but drive, each isolated in their car, to a windowless, aesthetically bereft warehouse, miles away from home. They might not even leave home at all — why bother, when you can order online? No wonder international surveys show a rise in loneliness. The percentage of Americans identifying themselves as lonely has doubled from 20 to 40 percent since the 1980s, the New York Times reported in 2016. Alarmed by the health ravages, Britain has even found it necessary to appoint a minister of loneliness. Describing the systemic founts of loneliness, the U.S. surgeon general Vivek Murthy wrote: "Our twenty-first-century world demands that we focus on pursuits that seem to be in constant competition for our time, attention, energy, and commitment. Many of these pursuits are themselves competitions. We compete for jobs and status. We compete over possessions, money, and reputations. We strive to stay afloat and to get ahead. Meanwhile, the relationships we prize often get neglected in the chase." It is easy to miss the point that what Dr. Murthy calls "our twenty-first-century world" is no abstract entity, but the concrete manifestation of a particular socioeconomic system, a distinct worldview, and a way of life.

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While advertising was once used primarily to create a sale or enhance an image, it must now be used to create awareness about Web content. • While SEO was at one time primarily a function of optimizing a Web site, it must now be a function of optimizing brand assets across social media. • While lead generation used to consist of broadcasting messages, it must now rely heavily on being found in the right place at the right time. • While lead conversion in the past often consisted of multiple sales calls to supply information, it must now supplement Web information gathering with value delivery. • While referrals used to be a simple matter of passing a name, they now rely heavily on an organization’s online reputation, ratings, and reviews. • While physical store location has always mattered, online location for the local business has become a life-and-death matter.

As I was trying to climb this slippery empathy wall, a subversive thought occurred to me: do we need all the new plastic the American Chemical Association is promising us? Weren’t we entering into a strange cycle? Many people I was talking to carried around plastic water bottles, partly for convenience, partly out of distrust of local waters. And with cheap natural gas at hand, the American Chemical Association said it could triple the amount of feedstock needed to make plastic. But if we triple our plastics, more petrochemical companies will pollute more public waters, which will lead more people to pay for more plastic bottles filled with ever more scarce clean water. We’ll throw away more plastic bottles, buy more, and further expand the market for plastic, the production of which pollutes water. But I was straying from my goal, getting into the spirit of things. Two

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Treating the cause of high prices and interest rates in low-income neighborhoods as the product of personal greed or exploitation, and attempting to remedy the problem through the imposition of price controls and interest rate caps. , it only ensures that people living in low-income neighborhoods have even less chance of accessing these services in the future. Just as rent control reduces the supply of housing, price and interest rate control can reduce the number of stores, pawn shops, local finance companies, and check-paying agencies willing to operate in costly neighborhoods. higher, when those costs cannot be recovered through legally permitted prices and interest rates. The only alternative for many residents of low-income neighborhoods may end up being to exit the legal market of financial institutions and ask for money from usurious lenders, who set even higher interest rates and have their own collection methods.

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The fashion now is to think of universities as industries or businesses. University presidents, evidently thinking of themselves as CEO's, talk of "business plans" and "return on investment," as if the industrial economy could provide an aim and a critical standard appropriate either to education or to research. But this is not possible. No economy, industrial or otherwise, can supply an appropriate aim or standard. Any economy must be either true or false to the world and to our life in it. If it is to be true, then it must be made true, according to a standard that is not economic. To regard the economy as an end or as the measure of success is merely to reduce students, teachers, researchers, and all they know or learn to merchandise. It reduces knowledge to "property" and education to training for the "job market." If, on the contrary, [Sir Albert] Howard was right in his belief that health is the "one great subject," then a unifying aim and a common critical standard are clearly implied. Health is at once quantitative and qualitative; it requires both sufficiency and goodness. It is comprehensive (it is synonymous with "wholeness"), for it must leave nothing out. And it is uncompromisingly local and particular; it has to do with the sustenance of particular places, creatures, human bodies, and human minds. If a university began to assume responsibility for the health of its place and its local constituents, then all of its departments would have a common aim, and they would have to judge their place and themselves and one another by a common standard. They would need one another's knowledge. They would have to communicate with one another; the diversity of specialists would have to speak to one another in a common language. And here again Howard is exemplary, for he wrote, and presumably spoke, a plain, vigorous, forthright English-- no jargon, no condescension, no ostentation, no fooling around.

Gene Logsdon is equally critical of the federal government’s interference with regional farming markets. In The Contrary Farmer,20 he explores how government manipulation of agricultural markets has led to costly, hare-brained, and environmentally damaging practices. For example, farmers are tempted by government subsidies to grow corn on land far better suited for other, unsubsidized crops. The end result: the agricultural and economic diversity of whole regions of the United States is diminished. This has the knock-on effect of undermining opportunities for people in these regions to obtain a variety of affordable, locally grown produce. People talk about addressing such problems by further regulating lobbyists, but every new wave of regulations seems only to make matters worse. The best way to avoid cronyism and the government manipulation of markets in favor of corporate bigness is to have big government shrunk down to size and hemmed in by severe limits.

The second is that our food is being transported over large distances, causing degradation and damage to nutrients. The average distance that produce travels from farm to plate in the United States is approximately fifteen hundred miles. During this journey, some fruits and vegetables can lose up to 77 percent of their vitamin C content, a critical micronutrient for ATP production in the mitochondria and antioxidant activity in the cell. You may have thought that “eating local” or shopping from farmers’ markets is frivolous, but it is actually a critical step to ensure you are getting maximal helpful molecular information in the bites you take to build and instruct your body. The third is that most of our U.S. calorie consumption is ultra-processed foods, stripped of their nutrition. About 60 percent or more of the calories adults in the nation consume is ultra-processed garbage. You’re looking at just a fraction of that seventy tons meeting the cells’ functional needs. No

The remedy for what ails our democracy is not simply better education (as important as that is) or civic education (as important as that can be), but the reestablishment of a genuine democratic discourse in which individuals can participate in a meaningful way—a conversation of democracy in which meritorious ideas and opinions from individuals do, in fact, evoke a meaningful response. And in today’s world, that means recognizing that it’s impossible to have a well-informed citizenry without having a well-connected citizenry. While education remains important, it is now connection that is the key. A well-connected citizenry is made up of men and women who discuss and debate ideas and issues among themselves and who constantly test the validity of the information and impressions they receive from one another—as well as the ones they receive from their government. No citizenry can be well informed without a constant flow of honest information about contemporary events and without a full opportunity to participate in a discussion of the choices that the society must make. Moreover, if citizens feel deprived of a meaningful opportunity to participate in the national conversation, they can scarcely be blamed for developing a lack of interest in the process. And sure enough, numerous surveys and studies have documented the erosion of public knowledge of basic facts about our democracy. For example, from the data compiled by the National Election Studies on one recent election, only 15 percent of respondents could recall the name of even one of the candidates in the election in their district. Less than 4 percent could name two candidates. When there are so few competitive races, it’s hard to blame them. Two professors, James Snyder and David Stromberg, found that knowledge of candidates increased in media markets where the local newspaper covered the congressional representative more. Very few respondents claimed to learn anything at all about their congressional elections from television news.

Power has always been a temptation, and I want to argue that majority rule in America carries with it an empire temptation for many Christian citizens. Those of us who know our American history might be tempted to say, “That’s precisely the opposite of what our democracy, or representative democracy, stands for.” True enough, at one level, because giving everyone a voice vastly surpasses anything less. But take any heated political issue, from abortion to same-sex marriage to national health care to free-market enterprise to nuclear build-up for security, and you may glimpse what I’m trying to say. The political left takes one posture on issues while the political right draws swords from another posture. If we step back we see that each side seeks to impose its view on the minority. This is ruling over the other. Now to a few questions. Is this imposition of power over others consistent with following Christ? Do we ever wonder if the right to vote is the right to coerce and impose, the right to use the power of the majority against the minority?17 Is the power of the majority that different from the power of King Charles when the pilgrims and Puritans left England to establish the “city on a hill”? We would all agree that empowering the people improved the conditions, but I want to ask another question: Does it make the political process of voting the source of seeking for power over others? What is the best Christian response to the drive for power? I call this quest for power through the political process the “eschatology of politics”—that is, the belief that if we usher in the right political candidates and the right laws, then kingdom conditions will arrive. Every two years America goes through convulsions as one candidate after another promises (all but) the kingdom if he or she is elected. Every two years Americans go through the same convulsions as they lather up for the election because they believe if they get their candidate, not only will they win, but (all but) the kingdom will come. This is idolatry and yet another example of Constantinianism

products.” The Global Positioning System (GPS) uses spread spectrum. So does the U.S. military’s $41 billion MILSATCOM satellite communications network. Wireless local area networks (wLANs) use spread spectrum, as do wireless cash registers, bar-code readers, restaurant menu pads, and home control systems. So does Qualcomm’s Omni-TRACS mobile information system for commercial trucking fleets. So do unmanned aerial vehicles (UAVs), electronic automotive subsystems, aerial and maritime mobile broadband, wireless access points, digital watermarking, and much more. A study done for Microsoft in 2009 estimated the minimum economic value of spread-spectrum Wi-Fi in homes and hospitals and RFID tags in clothing retail outlets in the U.S. as $16–$37 billion per year. These uses, the study notes, “only account for 15% of the total projected market for unlicensed [spectrum] chipsets in 2014, and therefore significantly underestimates the total value being generated in unlicensed usage over this time period.” A market of which 15 percent is $25 billion would be a $166 billion market.

There is always a tradeoff. As music gets disseminated, and distinct regional voices find a way to be more widely heard, certain bands and singers (who might be more creative, or possibly have just been marketed by a bigger company) begin to dominate, and peculiar regional styles—what writer Greil Marcus, echoing Harry Smith, called the “old weird America”—eventually end up getting squashed, neglected, abandoned, and often forgotten. This dissemination/homogenization process runs in all directions simultaneously; it’s not just top-down repression of individuality and peculiarity. A recording by some previously obscure backwoods or southside singer can find its way into the ear of a wide public, and an Elvis, Luiz Gonzaga, Woody Guthrie, or James Brown, can suddenly have a massive audience—what was once a local style suddenly exerts a huge influence. Pop music can be thrown off its axis by some previously unknown and talented rapper from the projects. And then the homogenization process begins again. There’s a natural ebb and flow to these things, and it can be tricky to assign a value judgment based on a particular frozen moment in the never-ending cycle of change.

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.

We aren’t simply looking at a demographically induced economic breakdown; we are looking at the end of a half millennium of economic history. At present, I see only two preexisting economic models that might work for the world we’re (d)evolving into. Both are very old-school: The first is plain ol’ imperialism. For this to work, the country in question must have a military, especially one with a powerful navy capable of large-scale amphibious assault. That military ventures forth to conquer territories and peoples, and then exploits said territories and peoples in whatever way it wishes: forcing conquered labor to craft products, stripping conquered territories of resources, treating conquered people as a captive market for its own products, etc. The British Empire at its height excelled at this, but to be honest, so did any other post-Columbus political entity that used the word “empire” in its name. If this sounds like mass slavery with some geographic and legal displacement between master and slave, you’re thinking in the right general direction. The second is something called mercantilism, an economic system in which you heavily restrict the ability of anyone to export anything to your consumer base, but in which you also ram whatever of your production you can down the throats of anyone else. Such ramming is often done with a secondary goal of wrecking local production capacity so the target market is dependent upon you in the long term. The imperial-era French engaged in mercantilism as a matter of course, but so too did any up-and-coming industrial power. The British famously product-dumped on the Germans in the early 1800s, while the Germans did the same to anyone they could reach in the late 1800s. One could argue (fairly easily) that mercantilism was more or less the standard national economic operating policy for China in the 2000s and 2010s (under American strategic cover, no less). In essence, both possible models would be implemented with an eye toward sucking other peoples dry, and transferring the pain of general economic dislocation from the invaders to the invaded. Getting a larger slice of a smaller pie, as it were. Both models might theoretically work in a poorer, more violent, more fractured world—particularly if they are married. But even together, some version of imperialist mercantilism faces a singular, overarching, likely condemning problem: Too many guns, not enough boots.

THE GLOBE | Unlocking the Wealth in Rural Markets Mamta Kapur, Sanjay Dawar, and Vineet R. Ahuja | 151 words In India and other large emerging economies, rural markets hold great promise for boosting corporate earnings. Companies that sell in the countryside, however, face poor infrastructure, widely dispersed customers, and other challenges. To better understand the obstacles and how to overcome them, the authors—researchers with Accenture—conducted extensive surveys and interviews with Indian business leaders in multiple industries. Their three-year study revealed several successful strategies for increasing revenues and profits in rural markets: Start with a good distribution plan. The most effective approaches are multipronged—for example, adding extra layers to existing networks and engaging local partners to create new ones. Mine data to identify prospective customers. Combining site visits, market surveys, and GIS mapping can help companies discover new buyers. Forge tight bonds with channel partners. It pays to spend time and money helping distributors and retailers improve their operations. Create durable ties with customers. Companies can build loyalty by addressing customers’ welfare and winning the trust of community leaders.

By the time Lillian had turned twelve ears old, cooking had become her family. It had taught her lessons usually imparted by parents- economy from a limp head of celery left too long in the hydrator, perseverance from the whipping of heavy cream, the power of memories from oregano, whose flavor only grew stronger as it dried. Her love of new ingredients had brought her to Abuelita, the owner of the local Mexican grocery store, who introduced her to avocados and cilantro, and taught her the magic of matching ingredients with personalities to change a person's mood or a life. But the day when twelve-year-old Lillian had handed her mother an apple- fresh-picked from the orchard down the road on an afternoon when Indian summer gave over to autumn- and Lillian's mother had finally looked up from the book she was reading, food achieved a status for Lillian that was almost mystical. "Look how you've grown," Lillian's mother had said, and life had started all over again. There was conversation at dinner, someone else's hand on the brush as it ran through her hair at night. A trip to New York, where they had discovered a secret fondue restaurant, hidden behind wooden shutters during the day, open by candlelight at night. Excursions to farmers' markets and bakeries and a shop that made its own cheese, stretching and pulling the mozzarella like taffy. Finally, Lillian felt like she was cooking for a mother who was paying attention, and she played in an open field of pearl couscous and Thai basil, paella and spanakopita and eggplant Parmesan.

By the time Lillian had turned twelve years old, cooking had become her family. It had taught her lessons usually imparted by parents- economy from a limp head of celery left too long in the hydrator, perseverance from the whipping of heavy cream, the power of memories from oregano, whose flavor only grew stronger as it dried. Her love of new ingredients had brought her to Abuelita, the owner of the local Mexican grocery store, who introduced her to avocados and cilantro, and taught her the magic of matching ingredients with personalities to change a person's mood or a life. But the day when twelve-year-old Lillian had handed her mother an apple- fresh-picked from the orchard down the road on an afternoon when Indian summer gave over to autumn- and Lillian's mother had finally looked up from the book she was reading, food achieved a status for Lillian that was almost mystical. "Look how you've grown," Lillian's mother had said, and life had started all over again. There was conversation at dinner, someone else's hand on the brush as it ran through her hair at night. A trip to New York, where they had discovered a secret fondue restaurant, hidden behind wooden shutters during the day, open by candlelight at night. Excursions to farmers' markets and bakeries and a shop that made its own cheese, stretching and pulling the mozzarella like taffy. Finally, Lillian felt like she was cooking for a mother who was paying attention, and she played in an open field of pearl couscous and Thai basil, paella and spanakopita and eggplant Parmesan.

It was a gorgeous evening, with a breeze shimmering through the trees, people strolling hand in hand through the quaint streets and the plaza. The shops, bistros and restaurants were abuzz with patrons. She showed him where the farmer's market took place every Saturday, and pointed out her favorite spots- the town library, a tasting room co-op run by the area vintners, the Brew Ha-Ha and the Rose, a vintage community theater. On a night like this, she took a special pride in Archangel, with its cheerful spirit and colorful sights. She refused to let the Calvin sighting drag her down. He had ruined many things for her, but he was not going to ruin the way she felt about her hometown. After some deliberation, she chose Andaluz, her favorite spot for Spanish-style wines and tapas. The bar spilled out onto the sidewalk, brightened by twinkling lights strung under the big canvas umbrellas. The tables were small, encouraging quiet intimacy and insuring that their knees would bump as they scooted their chairs close. She ordered a carafe of local Mataro, a deep, strong red from some of the oldest vines in the county, and a plancha of tapas- deviled dates, warm, marinated olives, a spicy seared tuna with smoked paprika. Across the way in the plaza garden, the musician strummed a few chords on his guitar. The food was delicious, the wine even better, as elemental and earthy as the wild hills where the grapes grew. They finished with sips of chocolate-infused port and cinnamon churros. The guitar player was singing "The Keeper," his gentle voice seeming to float with the breeze.

The world is in the midst of a war, but it is not the kind of war you may be imagining. It is a currency war in which nations compete to lower the value of their currency in order to help their industries gain greater profits from exports. The currency disputes have arisen from a conflict of interest between the United States and China. The U.S. has been struggling against a massive fiscal deficit and foreign debt in recent years, especially since the global financial crisis. With so much at stake, the era of U.S. dollar hegemony seems to be ending. China has been raking in profits from its biggest export market, the U.S., by keeping its yuan, also known as the renminbi, undervalued. China has also been purchasing U.S. treasury bonds to add to its foreign reserves, worth more than $2 trillion. In September, the U.S. House of Representatives passed the Currency Reform for Fair Trade Act with a vote of 348 to 79. Under the bill, the U.S. is allowed to slap tariffs on goods from China and other countries with currencies that are perceived to be undervalued. Basically, the U.S. is pushing China to allow the yuan to appreciate. “For so many years, we have watched the China-U.S. trade deficit grow and grow and grow,” House Speaker Nancy Pelosi said on the day of the vote, which was on Sept. 29 local time. “Today, we are finally doing something about it by recognizing that China’s manipulation of the currency represents a subsidy for Chinese exports coming to the United States and elsewhere.” But China does not want the value of its currency to increase because a stronger yuan will hurt Chinese exporters who will see a decline in exports to the U.S. once the currency’s value rises.

Fully His I have been forgiven and set free from my sins. There was a boy who lived in a town on the seaside. He was a skilled and clever carver, and he carved himself a little wooden boat. When he put sails on it, it really sailed. One day, he took it down to the shore and was sailing it at the edge of the sea, but the tide changed and carried his boat out to sea, and he could not recover it. So, he went home without his boat. With the next change of the wind and tide, the boat came back again. A man walking along the seashore found the boat, picked it up, and saw it was a beautiful piece of work. He took it to a local shop and sold it. The shop owner cleaned it up and put it on display in his shop window with a price of thirty-five dollars. Some while later, the boy walked past the shop, looked in the window, and saw his boat with a price of thirty-five dollars. He knew, however, that he had no way to prove that it was his boat. If he wanted his boat, there was only one thing he could do: buy it back. He set to work, taking any job he could to earn the money to buy his boat. Once he earned the money, he walked into the shop and said, “I want to buy that boat.” He paid the money, and, when he got the boat in his hands, he walked outside and stopped on the sidewalk. He held the boat to his chest and said, “Now you’re mine. I made you and I bought you.” That is redemption. First, the Lord made us, but we were in Satan’s slave market. Then, He bought us. We are doubly His. Can you see how valuable you are to the Lord? Think of yourself as that boat for a moment. You may feel so inadequate, so worthless. You wonder whether God ever really cares. Just try to believe that you are that boat in the Lord’s arms and He is saying to you, “Now you’re Mine. I made you and I bought you. I own you; you’re fully Mine.”     Thank You,

The notion that property is the means to all other means was ruled out by the new radicals. The deep seated ressentiment towards private property, indeed towards anything private, blocked the conclusion that follows from any impartial examination of wealth-producing and freedom-favouring mechanisms: an effective world improvement would call for the most general possible propertization. Instead, the political metanoeticians enthused over general dispossession, akin to the founders of Christian orders who wanted to own everything communally and nothing individually. The most important insight into the dynamics of economic modernization remained inaccessible to them: money created by lending on property is the universal means of world improvement. They are all the blinder to the fact that for the meantime, only the modern tax state, the anonymous hyper-billionaire, can act as a general world-improver, naturally in alliance with the local meliorists - not only because of its traditional school power, but most of all thanks to its redistributive power, which took on unbelievable proportions in the course of the twentieth century. The current tax state, for its part, can only survive as long as it is based on a property economy whose actors put up no resistance when half of their total product is taken away, year after year, by the very visible hand of the national treasury for the sake of communal tasks. What the un-calm understands least of all is the simple fact that when government expenditures constitute almost 50 per cent of the gross national product, this fulfills the requirements of actually existing liberal-fiscal semi-socialism, regardless of what label is used to describe this situation - whether people call it the New Deal, 'social market economy' or 'neoliberalism'. What the system lacks for total perfection is a homogeneous worldwide tax sphere and the long-overdue propertization of the impoverished world.

HOW TO USE THIS BOOK WHAT TO DO FIRST 1. Find the MAP. It will be there. No Tour of Fantasyland is complete without one. It will be found in the front part of your brochure, quite near the page that says For Mom and Dad for having me and for Jeannie (or Jack or Debra or Donnie or …) for putting up with me so supportively and for my nine children for not interrupting me and for my Publisher for not discouraging me and for my Writers’ Circle for listening to me and for Barbie and Greta and Albert Einstein and Aunty May and so on. Ignore this, even if you are wondering if Albert Einstein is Albert Einstein or in fact the dog. This will be followed by a short piece of prose that says When the night of the wolf waxes strong in the morning, the wise man is wary of a false dawn. Ka’a Orto’o, Gnomic Utterances Ignore this too (or, if really puzzled, look up GNOMIC UTTERANCES in the Toughpick section). Find the Map. 2. Examine the Map. It will show most of a continent (and sometimes part of another) with a large number of BAYS, OFFSHORE ISLANDS, an INLAND SEA or so and a sprinkle of TOWNS. There will be scribbly snakes that are probably RIVERS, and names made of CAPITAL LETTERS in curved lines that are not quite upside down. By bending your neck sideways you will be able to see that they say things like “Ca’ea Purt’wydyn” and “Om Ce’falos.” These may be names of COUNTRIES, but since most of the Map is bare it is hard to tell. These empty inland parts will be sporadically peppered with little molehills, invitingly labeled “Megamort Hills,” “Death Mountains, ”Hurt Range” and such, with a whole line of molehills near the top called “Great Northern Barrier.” Above this will be various warnings of danger. The rest of the Map’s space will be sparingly devoted to little tiny feathers called “Wretched Wood” and “Forest of Doom,” except for one space that appears to be growing minute hairs. This will be tersely labeled “Marshes.” This is mostly it. No, wait. If you are lucky, the Map will carry an arrow or compass-heading somewhere in the bit labeled “Outer Ocean” and this will show you which way up to hold it. But you will look in vain for INNS, reststops, or VILLAGES, or even ROADS. No – wait another minute – on closer examination, you will find the empty interior crossed by a few bird tracks. If you peer at these you will see they are (somewhere) labeled “Old Trade Road – Disused” and “Imperial Way – Mostly Long Gone.” Some of these routes appear to lead (or have lead) to small edifices enticingly titled “Ruin,” “Tower of Sorcery,” or “Dark Citadel,” but there is no scale of miles and no way of telling how long you might take on the way to see these places. In short, the Map is useless, but you are advised to keep consulting it, because it is the only one you will get. And, be warned. If you take this Tour, you are going to have to visit every single place on this Map, whether it is marked or not. This is a Rule. 3. Find your STARTING POINT. Let us say it is the town of Gna’ash. You will find it down in one corner on the coast, as far away from anywhere as possible. 4. Having found Gna’ash, you must at once set about finding an INN, Tour COMPANIONS, a meal of STEW, a CHAMBER for the night, and then the necessary TAVERN BRAWL. (If you look all these things up in the Toughpick section, you will know what you are in for.) The following morning, you must locate the MARKET and attempt to acquire CLOTHING (which absolutely must include a CLOAK), a SADDLE ROLL, WAYBREAD, WATERBOTTLES, a DAGGER, a SWORD, a HORSE, and a MERCHANT to take you along in his CARAVAN. You must resign yourself to being cheated over most prices and you are advised to consult a local MAGICIAN about your Sword. 5. You set off. Now you are on your own. You should turn to the Toughpick section of this brochure and select your Tour on a pick-and-mix basis, remembering only that you will have to take in all of it.

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If it were any of the other Sharpes, he wouldn’t balk. But the idea of spending serveral hours in her company was both intoxicating and terrifying. “If you don’t let me go along,” she continued, “I’ll just follow you. He scowled at her. She probably would; the woman was as stubborn as she was beautiful. “And don’t think you can outride me, either,” she added. “Halstead Hall has a very good stable, and lady Bell is one of our swiftest mounts.” “Lady Bell?” he said sarcastically. “Not Crack Shot or Pistol?” She glared over at him. “Lady Bell was my favorite doll when I was a girl, the last one Mama gave me before she died. I used to play with it whenever I wanted to remember her. The doll got so ragged that I threw her away when I outgrew her.” Her voice lowered. “I regretted that later, but by then it was too late.” The idea of her playing with a doll to remember her late mother made his throat tighten and his heart falter. “Fine,” he bit out. “You can go with me to High Wycombe.” Surprise turned her cheeks rosy. “Oh, thank you, Jackson! You won’t regret it, I promise you!” “I already regret it,” he grumbled. “And you must do as I say. None of your going off half-cocked, do you hear?” “I never go off half-cocked!” “No, you just walk around with a pistol packed full of powder, thinking you can hold men at bay with it.” She tossed her head. “You’ll never let me forget that, will you?” “Not as long as we both shall live.” The minute the words left his lips, he could have kicked himself. They sounded too much like a vow, one he’d give anything for the right to make. Fortunately, she didn’t seem to have noticed. Instead, she was squirming and shimmying about on her saddle. “Are you all right?” he asked. “I’ve got a burr caught in my stocking that keeps rubbing against my leg. I’m just trying to work it out. Don’t mind me.” His mouth went dry at her mention of stockings. It brought yesterday’s encounter vividly into his mind, how he’d lifted her skirts to reach the smooth expanse of calf encased in silk. How he’d run his hands up her thighs as his mouth had tasted- God save him. He couldn’t be thinking about such things while riding. He shifted uncomfortably in the saddle as they reached the road and settled into a comfortable pace. The road was busy at this early hour. The local farmers were driving their carts to market or town, and laborers were headed for the fields. To Jackson’s relief, that made it easy not to talk. Conversaing with her was bound to be difficult, especially if she started consulting him about her suitors.

We have continued to frame our politics in such a self-defeating terms simply because these are the only ones that make sense to us. Capitalism, according to common understanding, means free markets, and socialism means state central planning. If you want more socialism, you have to add more state, and if you want more capitalism, you need to extend markets. Yet the defining feature of capitalism is not the presence or absence of 'free markets', any more than the defining feature of socialism is the centralized planning of the economy. Markets existed long before the emergence of capitalism, and state planning existed long before the emergence of socialism. Aside from the fact that it's wrong and it doesn't work, there's an even more fundamental reason to avoid pitching leftist politics as one of the state versus market: it's disempowering. There is a big difference between approaching people with an offer of protection and approaching them with an offer of empowerment. The former encourages people to alienate their sense of political agency to a group of unaccountable representatives and bureaucrats who, at best, pay attention to their needs only once every four years. When these electoral promises are broken, people fall into despair and disillusionment, often giving up on politics altogether because 'politicians are all the same.' But when we frame our political project in terms of collective empowerment, we show that politics can't be reduced to elections -it's something we all do every day. Organizing with your colleagues to demand higher wages is politics, protesting climate breakdown in politics, even fighting alongside your neighbors to keep your local library open is politics. Socialism should not be based on asking people to trust politicians -it should be based on asking people to trust each other. The significance of the Lucas Plan is that it showed in very concrete terms exactly how people could work together to build a better world. People do not need to surrender their power to state institutions that can control and protect them. Nor do they need to surrender control to a market that is dominated by the powerful. Instead, we can work together to create the kind of world we want to live in. In place of domination, we can build society based on cocreation. In this chapter, we'll look at then real-world examples of attempts to do just this. Such a perspective might sound naive to those who are convinced that humans are naturally competitive beasts who need to be tamed by authoritarian social institutions. Liberal philosophy stretching all the way back to Hobbes has been grounded on the premise that without an all-powerful sovereign to control their competitive instincts, people would tear each other apart. There's just one problem with this argument: it's demonstrably untrue.