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Why I am not a Capitalist…Wait! What!?

June 1, 2017

I have repeatedly voiced my view in print, that I am as opposed to Capitalism as I am to Communism, because both reflect a material, consumption-centric view of not only the world, but society and culture as well. One of the things I’ve had problems with, as a result, is explaining to students in classes,when they have asked, how I can label myself a “capitalist,” when I am opposed to “Capitalism” as a social philosophy.

Perhaps the simplest explanation I have used is that the difference lies in the capitalization of the first letter. Just like there is a vast difference between a republican and a Republican, there is a difference between a capitalist and a Capitalist. In both examples, in the first—lower case—situation, you have someone who believes in a philosophy (one political, one economic). In the second case, you have someone who adheres to a Party Doctrine, regardless of where and how that doctrine transgresses the underlying philosophy it purports to be based on.

That still fulfilled only a small portion of the explanation, I found however, and as anyone who has ever been in a class with me will gleefully—or sorrowfully, depending on their outlook—I firmly believe that old adage “God is in the details,” and I am sincere in my attempt to make sure people get access to the details. Fortunately, in our efforts to increase the resilient productivity of our small family farm, I managed to delve into what I will, for ease of explanation, call “a school of agricultural philosophy” called Permaculture.

As I dug deeper into the rich soil of Permaculture (and those readers familiar with Permaculture just start cackling at the double meaning in that phrase), I kept coming across references to the “eight forms of capital.” Initially, as I read the original articles on the concept, I assumed it was typical Leftist, pro-Marxist nonsense, but the more I thought about it, the more it made sense to me. Then I discovered that even among business economics literature, there are references to at least “six forms of capital.”

While I was initially introduced to the concept of multiple forms of capital two or three years ago, as a codified concept, and it made intuitive sense to me, based on my own world view anyway, I really started putting concerted thought into the subject a few months ago. This article then, has been percolating in my brain since at least the beginning of the year.

The Eight Forms of Capital

The Oxford Dictionary has a couple of relevant definitions of “capital.” These include: “Wealth in the form of money or other assets owned by a person or organization or available for a purpose such as starting a company or investing,”(emphasis added) and “A valuable resource of a particular kind.” Too often, when we consider “capitalism,” we think only of the financial aspect, defining all assets in financial terms.

The Eight Forms of Capital however, include: Intellectual Capital, Spiritual Capital, Social Capital, Material Capital, Experiential Capital, Cultural Capital, Living Capital, and—of course—Financial Capital.

Intellectual Capital is simply knowledge that has value, to ourselves or to others. When students come to a Mountain Guerrilla class, or they purchase one of the Reluctant Partisan books, or Forging the Hero, they are expressing their interest in the intellectual capital that I possess, and they want. When I go buy a book on Permaculture, or I take a class, I am engaging in a transaction that involves Intellectual Capital.

Spiritual Capital is a little harder to define. Karma, Faith, Grace, these are all examples of spiritual capital. In my belief system, the frith that binds our clans together is a significant aspect of spiritual capital, as are the gifts—genetic and cultural—of my ancestors, that provide my physical and mental fitness, and the work ethic to maintain them.

Social Capital is also represented by frith, in the form of the social obligations that exist within the community of the clan. When I drop what I am doing at the farm, to drive forty miles to help one of the clan move a refrigerator, I am losing financial capital that I could be making through working, but I am building social capital that I know—experientially, since it happens regularly—will be repaid when I need a hand with something myself.

Social capital can further be defined as anything that helps us—provides profit—in social interactions with people. A solid grounding in common courtesy and etiquette is a form of social capital. Good grooming and personal hygiene is a form of social capital. All three of these provide great benefit when meeting new people, as well as strengthening existing relationships within your clan and community.

Material Capital is something that most Americans—and an even larger percentage of “preppers”—are intrinsically familiar with. Simply put, material capital is all the “stuff” you possess.

Experiential Capital are those experiences that we have had that provide benefit to us still. From bad relationships in the past (the ones we learned from, anyway), to different jobs and hobbies we have had, anything we have experienced, where the experience goes deeper than the intellectual lessons learned, is experiential capital. We all “know” that physical fitness is important. Anyone who has had to crawl several thousand feet up a mountain, and then move through enemy gunfire, however, has experiential understanding of the value of physical fitness of a far deeper level than the intellectual understanding. This is the difference, discussed in my last article, between intellectual knowledge gained in school, and experiential knowledge gained from life experience.

Cultural Capital are those benefits gained by membership in a culture, whether by birth or adoption. This is related to the concept of cultural inheritance. This is also very, VERY culturally specific. Someone raised in modern, western culture, even on a remote, off-grid homestead in the mountains of Idaho, has a significantly different view of the universe than someone raised in a small tribal village in the wild jungles of Amazonia. Drop them both off in Manhattan, and that hillbilly kid from Idaho is going to have a very, VERY significant advantage over the Amazonian, despite not being part of mainstream American culture. He still has cultural capital, as a result of growing up within the larger culture, and the culture inheritance of western classical liberalism. This can be seen, even in language. We see comedic movies made about the poor farm kid moving to the big city, but most of us who grew up poor farm kids, and then moved to the big city realize, it really wasn’t THAT big of a struggle to fit in, at least marginally well, if for no other reason than we had cultural capital as a result of shared language and understanding the definitions of words and sentences.

Drop that kid off in the Amazon though, without specific cultural training, and he’s going to be hosed. A great cinematic example of this is the 2015 Eli Roth movie The Green Inferno. (Important editorial note: 1) I don’t particularly like modern movies. 2) I particularly LOATHE “horror” movies as sheer stupidity. It is a regular point of contention with HH6. I use this example because she convinced me to watch it with her, and it popped into my mind while I was thinking of this…). A bunch of do-gooder Leftists run off the Amazonia to “Save the Rainforests!” and most of them get eaten by the local cannibal tribe they thought they were there to help. Life is tough. It’s tougher when you’re stupid.

Greg “Gorillafritz” Ellifritz, of Active Response Training, posted an article about the recent stabbing on the Portland, Oregon mass transit train, wherein he pointed out that most “middle-class” folks tend to forget—or not even know—that the Emotionally Damaged Person (EDP) that is ranting and raving like a lunatic, in public, has a moral code…but it ain’t yours, so expecting him to act like you would act is folly. Your moral code is cultural capital. His is cultural capital, but it is an entirely different culture.

Because of the globalization of the “one world, one (consumer) culture” of modern mercantilism, we are encouraged to ignore cultural differences, to the point that most people never even realize that our cultural capital is only capital within our culture or related cultures.

Living Capital are things like the plants in your garden, the chickens in your henhouse, etc. They are things that are alive, and only provide you benefit through the fact of life. Someone once offered to sell me a pig. I was dating a girl at the time whose sister and brother-in-law had a small hobby farm that was largely a petting zoo for their kids. In the interest of building rapport with the girl, I agreed to buy the pig, thinking I would just give it to the sister and brother-in-law. What the dude neglected to mention was…the pig had died the night before, of unknown causes. That pig had no capital value to me. Until it died, it had capital for him, because it had the possibility of being slaughtered and turned into bacon and sausage. (For the record, I didn’t buy the pig. I would have, since I had already agreed, and I was the dumbass that didn’t think to ask, “Why are you selling the pig?” fortunately, the guy took pity on me and refused to sell it.)

Finally, we arrive at the form of capital most familiar to us: Financial Capital. This is money and any other form of money replacement, such as stocks and bonds, treasury notes, BitCoin, etc. It also includes gold and silver. Here is the thing though: despite protestations to the contrary, Financial Capital is ALWAYS fiat currency. Gold has XXX value, only because someone is willing to agree that it has XXX value. You cannot eat it. You cannot doctor an injury or an illness with it. You cannot sow it on your garden to increase yield.


If I can use some of my financial capital to purchase material capital, then financial capital is beneficial. If I need a building to shelter my family from the elements, but no one has one they are willing to sell me at a price within my financial reach, then financial capital is useless to me. I might as well not have ANY money, for all the good it will do me. On the other hand, if I need a building to shelter my family from the elements, and no one has one they are willing to sell me at a price within my financial reach, but I have the experiential and intellectual capital to build one from scratch, out in the woods, I can at least house my family. If I have the social capital, I may be able to convince someone within my clan to allow my family to stay with them for awhile. In both cases, financial capital was not the grease, but that is still capitalism.

If I can use some of my financial capital to purchase living capital—as I did when I bought our farm—then it is useful. If no one will sell me chickens, or vegetables, for any price that I can afford financially, but I have the knowledge to raise the chickens myself, or to plant seed and harvest vegetables from a garden, I have experiential and intellectual capital to leverage to my gain.

If I can use financial capital to pay for the services of a hooker for the night, I can get my ashes hauled. If however, I cannot afford the services of a call girl, or I believe prostitution is inherently evil, and thus would never consider paying for her services, then financial capital does me no good. Perhaps I can flash some cash and convince some local trollop to put out, in the hope that I will date or marry her, and she will get access to my supposed financial wealth that way. Easier—and in the long-term, far more rewarding, in my experience—is to utilize social and cultural capital to woo a young lady. After all, just like your mother (hopefully) taught you as a youngster, the ones that are after your money, are not the kind of girls you want to marry…

The point of this is not that “money is evil.” Money is in inanimate object and an idea. The point of this is that, rather than looking at all things through the lens of finance and money, look around you—especially within your own clan and community—and see what other forms of capital you have access to, and how you can exchange them with others in your community for your mutual benefit.

One of the things I’ve pointed out previously is that relying on finance for commerce is the antithesis of freedom, independence, and autarky. By definition, you are allowing someone else to determine value for you. “Oh, the dollar is worth XXX amount.” Well, if Item A is priced at XXX dollars, then someone else—by fucking definition—just determined what the value of that object was. Not the seller, and not the buyer, but rather, an outside agent, neither of whom the seller or buyer probably knows.

Engaging in non-financial capitalism is also a way to legally reduce your tax burden. Sure, if I WORK for someone, in exchange for something, that is taxable as wages. But, if I simply ask for something, and someone gives it to me, because of social capital, and later, they ask me to help them move a refrigerator into their house, and I do it, because of social capital, there was no barter there, so there was no taxable transaction. If you bitch about “taxation is theft,” but you insist that every transaction must be measured in dollar value, you are kidding yourself.

I don’t particularly enjoy taxation myself, but I am also astute enough to know that the society never existed that didn’t pay taxes, in one form or another, and whining about it through social media memes like #TaxationIsTheft isn’t going to change that.

I don’t particularly like the Federal Reserve, or the stranglehold the Central Bank has on the economy, internationally, nationally, or even in my local community, but I also know that every time I measure the value of something in financial capital, I am strengthening the Central Bank. If, on the other hand, I have something, and one of the people in my clan wants it or needs it, and I give it to them, because they are part of my clan, that is a giant “Fuck off and die” to the Federal Reserve, the central bankers, and the tax man, all at once.

The Gift Exchange Economy has taken a disturbing turn in recent years, because of the prevalence of people writing about it from a Leftist angle in modern society. From people who believe, “If I believe in the goodwill of all people, and I ask nice, people will just give me things,” and then find that belief reinforced (see “The Moneyless Manifesto” by Mark Boyle, and do a Google search on “Freeconomic Living” for examples of this tragicomic, farcical doppleganger of the gift exchange economy), to people who simply cannot imagine an economy not based on some sort of extrinsic medium of exchange, whether federal reserve notes, gold, or silver, the fact that the vast, vast majority of mankind never put their hands on a single, solitary piece of “money” or “coinage” throughout the human experience is hard to fathom. Yet, people—for the most part—managed to survive, and lead, by their measures (which really, is the only measure that matters) happy, fulfilled lives, without ever possessing a single piece of financial capital.

You want independence? You want freedom? You want community resilience? Then start building it. I am not suggesting abandoning money. Doing so, as I charge financial capital for classes and book, would be somewhat hypocritical (although not entirely). There are a lot of material, intellectual, and experiential capital items that are simply outside of our reach, without financial capital. Whether those things are critical to survival and happiness is open to debate, depending on cultural values, but that is another discussion.

At the end of the day though, the song was right, “money can’t buy you love.” All jokes about “reasonable facsimiles thereof,” aside, money is only useful for its ability to be leveraged into exchange for other forms of capital. If you can procure those other forms of capital, in the amounts needed, without financial capital, you lessen your dependence on outside sources, increasing resilience. If you can focus more effort on increasing your social, intellectual, and experiential capital, and less on increasing your financial capital, you might just find that you have a happier, more fulfilling life, surrounded by kith-and-kin, rather than surrounded by jackass co-workers you wouldn’t piss on if they spontaneously combusted.

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  1. rightwingconservativenewsblog permalink

    Reblogged this on Conservative News Blog.

  2. Fred Tucker permalink

    Get Outlook for Android


      • Publius permalink

        Clearly, it is an anagram of “Toil a fudged Kronor, too.” The author seems to be expressing a rather shallow statement on the exchange of labor for a disliked financial currency or perhaps a counterfeit one. The crude encipherment is, perhaps, the sign of a paranoid mind.

        Thanks for the informative article.

      • I think he’s asking what sort of capital ‘comment spam’ is considered to be? Anti-social capital, maybe?

        Might be wrong.

        Interesting article, btw.

    • A Arizonian permalink

      Say what ~ did you read it

  3. June J permalink

    My grandfather was a minister of a small rural church in the 40’s and 50’s. I have his journal where he recorded what he was “paid” – very little of it was money – mostly chickens and other meats, vegetables from people’s gardens, a gallon of gasoline, etc. To supplement his income he built things from wood by hand, with assistance from some “modern power tools” he crafted himself, and sold or traded for other necessities of life.

    Great article, well both of them in the last day or so have been. Always thought provoking. Thanks.

  4. lastmanstanding permalink

    Just east of you over the hump in Montanistan.

    That sir…is how we operate.

    Well done.

  5. Bret permalink

    Hearty amen from the hinterlands. This is what I’ve been preaching, not quite as well, for years. When the final story of your life is solely punctuated with dollar signs then there ain’t much there but a sad tale. Real cumulative entrained cost/value concepts are more difficult to explain to people than the origiin of gravity. The word free and it’s rampant misapplication makes me want to beat my head against the wall. I hope you get the idea. I surely appreciate yours.

    Keep up the good work.

  6. Dude this all makes perfect sense to me, was well written, and a view I support. Thanks for taking the time to write it all down.

  7. Brad in TX permalink

    Well thought out essay, the takeaway being that for a prepper, money may well be the least important form of capital. Good news indeed.

  8. Bilopup8644677541 permalink

    Money is a technology. The acceleration of tech as whole along with overall system complexity is inherently bypassing anyone’s / any gov’s sense. This may lead to emergence of something or descent. Tbd.

    Invest in other capital and growth with sustainment and tech in mind. Humans / govs need to level up. Reach out personally to to those who you see “leveling up” that align with your values but still progressing forward. Perhaps past friends and acquaintances are worthy of contact.

    Acknowledge most all will not level up (or even capable) and will only abide / be driven by their own reason and beliefs (their sense).

    Note capitalism and all other ism’s of the present will continue until they break or become obsolete, much like belief systems. This takes time, but realization is here / inevitable. Timing varies.

  9. “Financial Capital is ALWAYS fiat currency”

    This is only true if you change some of your classifications, while also drawing a distinction between currency and money. Certain items you classify as “financial capital” have intrinsic value, which is not the case with fiat currency. Let me examine some terms to demonstrate this point.
    The English word “capital” is derived from Latin – capitalis, “of the head”. This term was used in ancient Rome because the early Romans used heads of cattle as money – one head of cattle was a single “caput”, and a head of cattle could be exchanged for other goods-and-services. Eventually, they began using tokens that could be redeemed for cattle, and these tokens circulated as currency. One “caput” token had the value of one head of cattle. These tokens fit your definition of “financial capital”, but they represented intrinsic value – the tokens could be redeemed for cattle, and cattle can be eaten or turned into other goods (leather, tallow, sinew, etc.). The tokens circulated as a currency, but they could be redeemed for something of real value. The cattle were money, and the tokens were currency.
    Using the term “fiat” distinguishes fiat currency from other forms of currency. This word is also derived from Latin, being the third-person singular present active subjunctive of fio, “to come into being”. The word “fiat” is a command to “make it so”. Thus, fiat currency does not have intrinsic value, but instead derives its perceived-value from authority. It is only accepted in transactions because authority FORCES people to accept it, not because the transacting parties WANT to use it.

    “Gold has XXX value, only because someone is willing to agree that it has XXX value.”

    Technically speaking, this is not entirely correct. ALL things have value only because people believe them to have value. Cattle have value to our “clan”, because we eat meat and use animal products. But vegans do not eat meat or use animal products, so cattle do not have value to vegans. Likewise, gold is a physical product and possesses useful qualities. It cannot be eaten or used as fertilizer, but it can be used to build micro-controllers and medical implants. Other metals have additional values and useful properties, and the rarity of those metals determines how “precious” they are. Precious metals have real value. They cannot be created by “fiat” – metals must be mined and processed, requiring human effort and other forms of capital expenditure.
    People have used many things as money – gold, silver, copper, iron/steel, cattle, barley, whiskey, etc. These things have intrinsic value and real-world uses, making them fit your definition of “material capital”. This is what distinguishes money from currency. Currency is anything that circulates as a medium of exchange, like a token. But money circulates as a medium of exchange, AND it possesses intrinsic value, like precious-metal coins.


    Fiat currencies are different than money, because a fiat currency’s value is 100% dependent on some authority’s command to “make it so.” Ergo, your definition of “Financial Capital” only refers to fiat currency, and not real money. Gold, silver, copper, iron, cattle, barley, whiskey, etc., all have additional uses beyond their exchange function. They are not purely “financial capital”, they are money.

    “Well, if Item A is priced at XXX dollars, then someone else [..] just determined what the value of that object was.”

    Yes, but this is only the case with fiat currencies. Some “outside agent” determined the value of that fiat currency, because the authority of that outside agent is why the fiat currency is accepted. But money does not have that problem. You are connected to other people, via trade, who directly value money. Whether it’s heads-of-cattle or metal-coins, money has value based upon the needs of real people.

    “If you bitch about ‘taxation is theft,’ but you insist that every transaction must be measured in dollar value, you are kidding yourself.”

    As history has demonstrated, taxation need-not take place in the form of currency. Kings and committees have been stealing things from people, under the guise of “taxes”, since time immemorial. European princes would steal chickens and cows from farmers, calling it “taxes”. Likewise, Socialist Committees would steal grain and vegetables from “Kulaks”, calling it “redistribution”. This is what distinguishes governments from other forms of organization – governments attain their resources by stealing, other organizations attain resources by producing.

    “I am also astute enough to know that the society never existed that didn’t pay taxes[.]”

    This is not technically true. Early American colonists did not pay ANY taxes, and the imposition of a TINY tax pushed them to warfare. Likewise, many societies that lived on the fringes of empire did not pay taxes to those empires. It is true that taxation exists wherever government exists, but not everybody have lived under a government. In ages-past, most people lived in the margins, and did not suffer under the rule of an Archon. They lived “an archos” – without rulers. They had functioning societies, and laws enforced by their cultures, but they did not have a king ruling over them. It is a great myth of the modern age that, “everybody has always paid taxes.”

    “[T]he fact that the vast, vast majority of mankind never put their hands on a single, solitary piece of ‘money’ or ‘coinage’ throughout the human experience is hard to fathom.”

    Yep, it’s hard to fathom, but it’s true that most people didn’t have coinage. Most people throughout history lived in grinding poverty, and they never had access to sophisticated financial mechanisms – like uniform measures of precious metals of a specific mass and purity. Their communities suffered primitive economies, and they were forced to use inefficient means to barter and trade with one another – “I’ll trade you my labor for a place to live.” This is why such poverty-stricken people often used cattle, grain and whiskey as money – they didn’t have access to precious metals. They still had money, but that money wasn’t very durable or divisible. But as they improved their lives, they came to the point where they could take advantage of better monies, and they started using precious metals instead of cattle and grain.

    “You want independence? You want freedom? You want community resilience? Then start building it.”

    Yep. These things are all attained by the voluntary exchange of goods and services, via the mutually-beneficial mechanism of free-trade. I want X, and my neighbour has it. But he wants Y, and all I have is Z. So I have to find somebody with Y who wants my Z, and make multiple trades to get X. This is inefficient, and prevents people from directly trading with one another.
    But if there is some “Q” that everybody wants, then I can get some Q and trade it for X. My neighbour can then take the Q and trade it for Y. The trick is finding that “Q” which everybody wants, and start accumulating it just as other “material capital” is accumulated.
    This is why money is so useful, and why it helps build communities. A community should be permitted to pick a “Z”, and use that for exchange. This is what money used-to accomplish – people were once permitted to pick-and-choose what they used as money, and they would transact in cattle/grain/whiskey/etc. But precious metals became the obvious choice over time, because it’s easier to carry coins than cattle. But we don’t have that any more. Now we have fiat currency, and we are FORCED to use it by the “authority”.

    “[M]oney is only useful for its ability to be leveraged into exchange for other forms of capital.”

    Again, it’s necessary to draw a distinction between money and currency. Money is a medium of exchange that possesses real-value – cattle, grain, whiskey, metals, etc. But currency is just a medium of exchange – it does not have value by-itself. Some currencies, like Roman cattle-tokens, represent a real value; and they can be redeemed at the issuing agency for that value. They are “hard” currencies, and are backed by something of value. But fiat currency has no real-value behind it – they cannot be directly redeemed for anything of intrinsic value.

    • Re-read the article. You either didn’t actually read it, or you are so wrapped in your AnCap wet dream that it didn’t sink in.

      • I read your article four-times over before posting my comment, so I would love some guidance on what I misunderstood.

        Everything you said about social capital is bang-on, as are your thoughts on other “non-financial” capital. I also agree that living within a “Clan” is a positive and natural thing for people. But I prefer the term “Túath”, as it doesn’t have the same negative connotations that the word “Clan” possesses. And since a Túath of several thousand people is not large enough to manufacture and provide every needed good or service, it will be necessary for a Túath to trade with outside elements for their survival. Such a trade instrument should not be dismissed, and such an instrument is historically understood to be “money.”

        I maintain that there is a difference between fiat financial instruments, and real money. I also maintain that real money should be included in your definition of material capital, since real money can take many forms.

        So what is wrong with the idea that material capital can be used as money?

        I have Coeliac disease, and drinking whiskey makes me very sick. But I still stockpile whiskey, because I know that it can be used as money when other “financial capital” is no longer useful or available. For me, whiskey is NOT a form of “material capital” – I can’t use it for anything other than trade. For me, whiskey is a financial instrument.

        Likewise, I don’t smoke. But I still have cartons of cigarettes sealed-up in a freezer. These cigarettes do not meet your definition of financial capital, and they are not useful to me as a form of material capital. But the are useful as money.

        Real money is a very different animal from “financial capital.” Precious metals have real uses, and can be used to improve people’s living conditions. Granted, they’re less useful to primitives; but we are not hand-to-mouth primitives. Nor are precious metals the only form of money – pemmican was used as money in early American history, and it is DIRECTLY useful to people as food. Even Alan Greenspan states that silver is an “industrial metal”, because it’s CRITICALLY important for the functioning of many industries.

        And please don’t assume that I’m “wrapped in [an] AnCap wet dream.” The Rothbardian AnCap philosophy has some gaping holes in it, primarily around certain cultural assumptions – they don’t recognize the importance of “Clan”. So while I am familiar with AnCap theory, I do not believe that it is a viable form of society for America and her culture. But the one thing that AnCap practitioners DO understand is the nature of money, and the science of human interaction – economics.

        When my Túath has a need, I will take stock of my capital and seek to fill that need. Most of the time, the easiest way to fill that need is through trade – I will exchange some of my capital. But people outside of my Túath do not want help moving a refrigerator, they want currency. Maybe they’ll accept some paper currency, or maybe they’ll insist on pints of whiskey.

        “There are a lot of material, intellectual, and experiential capital items that are simply outside of our reach, without financial capital.”

        Yes, this is part of my point. Finance lubricates and leverages human interactions. No single Túath is able to provide everything to itself. A Túath will need outside capital items, and they items can be attained through the use of real financial capital – money.

  10. My point wasn’t that “money” as a means of exchange, was unimportant, let alone useless. Even “barter items” used as money though, are still “fiat currency.” They ONLY have value because someone–either the dude who has them and doesn’t want them, or the the dude who doesn’t have them and really, REALLY wants them, insists that they do.

    I don’t drink whiskey anymore (same reason), and I don’t even like the smell of cigarette smoke, so in both cases, if you needed something from me, your “money” would be useless.

    Again, my point wasn’t that “money is evil/useless/etc.” I am a capitalist. What I am not is a Capitalist, which is a trap that many (most) “capitalists” get caught up in, where they trade all the other forms of capital, in search of the financial capital that contemporary society uses as the metric of success. That, in turn, leaves them extremely vulnerable to the machinations of those with more of it. As soon as we leave behind that focus on “filthy luchre,” we start realizing that our grandmas were right when they pointed out that “being poor is a state of mind.”

    I don’t have very much financial capital. I do have a metric fuckton of other forms of capital, and I strive, daily, to increase the amounts of those I have.

    Until folks break free of THAT trap, they are stuck in the stage of empire that Glubb talked about where the bankers control the fate of society. They damned sure cannot break away from mainstream society in any meaningful way, leaving their clan–or Tuath, but not all my ancestors came from the Emerald Isle, and ultimately, the terms we use are predicated on our cultural values, so tuath is fine, and so is clan–susceptible to external factors that they shouldn’t be.

    There are things we “want,” that we cannot get without financial capital. There are a decreasing amount of things we “need” that can only be accessed from outside of the clan. Recognizing that distinction, and passing it on as a cultural value, is a pretty critical part of breaking that trap.

    • “I don’t drink whiskey anymore (same reason)”

      I’m glad to see that I’m not alone. Have you given any thought to writing about the hurdles you face as a sufferer of Coeliac? I’ve met a few people in my AO who have the same condition, and I’ve been able to help them with securing “clean” food supplies – my electrician-buddy was very disappointed to find out that his stockpile of MREs will make him sick. And yeah, I can’t stand the smell of tobacco smoke either. But I have additional forms of “money” that you might accept, as I like to cover multiple-bases. (What prepper won’t accept .22LR or .223? Or batteries? Or beef-jerky? Or gluten-free soy-free yeast-free multivitamins? Or antibiotics? Or ethanol-free gasoline? Or diesel fuel? Or any of the thousand-things that I’m stockpiling for my Túath?)

      “I don’t have very much financial capital. I do have a metric fuckton of other forms of capital, and I strive, daily, to increase the amounts of those I have. ”

      I’m in the same boat, and one of my Big Goals is to build Frith within my community. I spent three years serving as the President of the local gun-club, and now I’m working to establish a Túath that shares some of my concerns, recruiting from said-club. But red-pilling people is not an easy task, and it’s an uphill battle to get my friends/family/neighbours to stockpile food and medicine. I can’t even get my father to keep more than 30-days’ worth of insulin at his house, and I’m going to have to work a miracle to obtain a bunch on his behalf. Preparedness is an every-day struggle.

      My wife and I have some “housekeeping” to address, as we recently moved from a metro-area to a country-house. But once the fireplace and solar is installed (and the chicken coop, and the pasture fencing, and the backup cistern), I’m going to trade some of my “financial capital” for Frith. We are going to throw a party, inviting everyone from gun-club and most of the local LE/FD personnel. We’re calling it “Frithfest”, and already have some buy-in from the local Chamber of Commerce and the Gun-Club Board. I plan to spend about $15k on food and entertainment, and perhaps I’ll get a Túath off the ground next spring – having the friendship of law-enforcement and the fire-department is key. (If it wasn’t for “the Klan”, I would be using the term “clan” – perceptions rule the world.)

      So other than a disagreement over some terms (financial capital vs. currency, and material capital vs. money), it seems that we see eye-to-eye on the things that matter. I feel a little-less alone, and it’s a nice feeling.

      • lineman permalink

        So did you end up moving out of OR or just out of the Bend Area…

      • Somebody is paying attention….

        I’m still in Oregon, and you can probably find my home address if you look hard enough. I really should setup that Trust…..

      • lineman permalink

        Lol…I was just wondering if you were close to me because you sound like a man that has his head on straight and someone that would be good to know and maybe build Tuath with…

      • You show me yours, and I’ll show you mine. I’m about an hour outside of Bend, and I’m game to get together under the right circumstances. Feel free to post on my Gab page….

      • lineman permalink

        I’m in the Bitterroot Valley of Montana and I’ve been trying to recruit people to this Valley for the last 3 years and having modicum success…If you ever get over to WRSA there is a guy that post as Dirk that lives around your area…Might be able to get together with him he seems like a squared away guy too…

      • I subscribe to WRSA’s feed, but I’ve only recently started trolling the comments. I’ll keep a look-out for Dirk…

    • Greoric permalink

      Mountaingorrilla, love your work, but you’re not making an argument here.

      Nick, great rebuttal.

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