Brandon Smith: Fighting Globalism Requires Decentralization

Brandon Smith at has written on a piece worth your time titled Fighting Back Against Globalism Requires An Honest Movement To Decentralize. Globalism isn’t the only threat to liberty, but it is a major one, affecting people the world over and not just US citizens.

…Liberty activists have to lead by example, first by educating the public on the concept of the non-aggression principle — the principle that force is not an acceptable method of compelling a group of people to organize in the way you wish. Force is not incentive, it is criminal. Force is only an acceptable reaction when someone else is trying to harm or enslave you and those around you. This concept is paramount to the long-term survival of any society. It should be codified and taught to each new generation.

Next, liberty activists need to organize locally into voluntary groups based on mutual aid. Modern civilization has been directed over many decades to assume that participation in the system is mandatory and that the survival of the system is paramount over the rights or prosperity of the individual. But a system that is hostile to individual liberty does not deserve to exist. It should not be allowed to survive.

People have to walk away and build something else.

Voluntarism is the key to changing decades if not centuries of misallocated human labor and time. Imagine a world in which every person is a “free agent,” and they join groups (or partnerships) based on shared goals or shared beliefs rather than being born into servitude — fuel to keep a global machine that does not care about them running. They join these groups based on their interests, abilities, merit and how they might help a particular project progress. Then they are free to leave the group whenever they wish or when the project is done.

In other words, voluntarism is a kind of return to a tribal system, but one in which some tribes exist temporarily based on what they plan to achieve. The GOAL becomes the focus, instead of the endless perpetuation of a group that has outlived its usefulness. The more legitimate achievements for the betterment of humanity a tribe attains successfully, the longer it would stay relevant.

The incentive to better one’s self would be considerable in a voluntary society, for you are competing against every other individual that is also improving their own skill sets and knowledge for a spot in each project or tribe. Individual excellence would become the core virtue of such a civilization.

Voluntarism is perhaps a lofty vision, but one that can be pursued in steps. One of the first steps is self-sufficiency and production…

Click here to read the entire article.

Keep Gov’t Local – Excerpt from “Human Scale Revisted”

On the ability of local communities to better respond to issues than state or federal government, from the book Human Scale Revisited by Kirkpatrick Sale:

To find the government as the root cause of such problems, of course, should not surprise us by now: it is in the nature of the state, we have repeatedly seen, to create the problems that it then steps in to correct and uses to justify its existence. But there is a further point to the process that is pertinent here; in the words of British philosopher Michael Taylor:

The state…in order to expand domestic markets, facilitate common defence, and so on, encourages the weakening of local communities in favour of the national community. In doing so, it relieves individuals of the necessity to cooperate voluntarily amongst themselves on a local basis, making them more dependent upon the state. Teh result is that altruism and cooperative behavior gradually decay. The state is thereby strengthened and made more effective in its work of weakening the local community.

This is important: it is exactly this that accounts for the inability of the Lake Michigan communities to regulate their pollution problems in the first place. Communities that were in control of their own affairs, whose citizens had an effective voice in the matters that touched their lives, would almost certainly choose not to pollute their own waters or to permit local industries to do so, out of sheer self-interest if not out of good sense — particularly if they were small, ecology-minded, economically stable, and democratically governed. (And if by some chance a community or two did go on polluting, resistant to all appeals, their toxic effects would likely not overstrain the lake’s ability to absorb them.) It is this process, moreover, that accounts for the failure of the concerned majority to have cleaned up the pollution once it existed. Individuals and communities conditioned to cooperative and federative behavior, particularly those whose interests are greatest (in this case fishing villages, towns with bathing beaches, beach clubs, marinas, lakefront hotels, boardwalk businesses), would almost certainly work out, and pay for, a way to restore the lake — especially if there were no federal or state governments to siphon off the locally generated money through taxation.

As with pollution, so with the other public services of the state. There is a not a one of them, not one, that has not in the past been the province of the community or some agency within the community (family, church, guild) and that has been taken on the state only because it first destroyed that province. There is not a one of them that could not be re-absorbed by a community in control of its own destiny and able to see what its natural humanitarian obligations, its humanitarian opportunities, would be. Invariably hen the state has taken over the job of supplying blood for hospitals, there is a shortage, even when it offers money; the United States now gets much of its blood from overseas. Invariably when a community is asked to do it voluntarily, and when the community perceives that the blood is to be used for its own needs, there is a surplus. This is not magic altruism, the by-product of utopia; this is perceived self-interest, community-interest, made possible (capable of being perceived by the individual) only at the human scale.

Indeed there is not one public service, not one, that could not be better supplied at the local level, where the problem is understood best and quickest, the solutions are most accessible, the refinements and adjustments are easiest to make, the monitoring is most convenient. If it be said that there is not sufficient expertise in a small community to tackle some of the complicated problems that come along, the answer is surely not a standing pool of federal talent but an appeal throughout neighboring communities and regions for a person or group who can come in to do the job. (This is in fact what the federal government itself most often does today, hence the great reliance on contract firms and $650-a-day consultants.) If it be said that some problems are too big for a small community to hand along (an epidemic, a forest fire, or some widespread disaster), the anser is clearly not the intervention of some outside force but the ready cooperation of the communities and regions involved, whose own self-interest, even survival, is after all at stake. And if it be said that there is not enough money in a small community to handle such problems — well, where do you suppose the government got its money in the first place, and how much more might there be in local pockets if $500 billion of it weren’t spent by Washington, $200 billion by state capitals, every year?

I cannot imagine a world without problems and crises, without social and economic dislocations demanding some public response. I see no difficulty, however, in imagining a world where those are responded to at the immediate human level by those who perceive the immediate human effects and control their own immediate human destinies.