"A small-state world would not only solve the problems of social brutality and war; it would solve the problems of oppression and tyranny. It would solve all problems arising from power." — Leopold Kohr, Breakdown of Nations This insight was Thomas Naylor's lodestone; it informed and animated everything he did. Primarily an economist -- who taught at Duke University, University of Wisconsin, Middlebury College, and the University of Vermont -- he had also been a businessman, running a small software firm, advising corporations and governments in over thirty countries, an activity that lead him to predict the political upheavals of the Soviet Union. He moved to Vermont in 1990 in search of a human-scale community, which he found, and a decade later founded the Second Vermont Republic, which advocated Vermont secession from the USA to become an independent state, which it had been from 1777 to 1791. Time magazine named the Second Vermont Republic as one of the “Top 10 Aspiring Nations” in the world as recently as 2011. Are you curious about how the twenty-six Swiss cantons support local autonomy and direct democracy in this small nation with four official languages? Did you know that the world is afire with secession movements? What about an organization in which the small nations of the world band together as a counterweight to the unproductive, and often destructive, activities of the "Big Powers" (e.g. Russia in Chechnya, China in Tibet and Xinjiang Province, US in Afghanistan, Iraq, Libya, Yemen and so many other countries)? Thomas Naylor's Paths to Peace addresses these topics and includes a long interview in which Naylor places his ideas and activism in the context of his life. A fond eulogy by Kirkpatrick Sale and a foreword and afterward by Charlie Keil place Naylor's life and work in a larger context.

Some call it the Anthroposcene: humans taking responsibility for the mess we have made here on Mother Earth. I have come to believe that drumming-singing-dancing-ngoma in every echological niche is the way out. And every goma becoming a dromena, i.e. we’re doing the rite this year like we did it last year and will do it again next year. We need to bring out the best festive spirit in every single soul; helping each child to full expression in a healthy social context will restore peace and ecoequilibrio locally and globally. I was born (1939) into a world at war when the first wave of fascisms were flourishing and demonstrating daily what a terrible deathtrip the multiple addictions to technology/nationalism/militarism/dominance-control/dualisms/dishonesty/patriarchy/scape-goating, etc. could become. I have spent most of my eighty-two years on this planet trying to stop the juggernaut of “Civilization and Progress” from running over us and grinding us into the dust. In the course of putting these chapters together, I came to realize that our species-being or human nature is humorous, playful, and collaborative: Humo ludens collaborans. We are NOT homo sap sap, all the same knowing knowers; we don’t know shit. We don’t know how the flora and fauna in our own guts digest our food for us, hundreds of organisms collaborating inside us and making us possible. We don’t know why we are here with millions of other lifeforms surrounding us. My guess is that Humo ludens collaborans will have more fun finding the answers, one soul at a time, living in pursuit of wholistic happiness for everyone. -- Charlie Keil

This book "traces the historical roots of the secessionist spirit, and introduces us to the often radical, sometimes quixotic, and highly charged movements that want to decentralize and re-localize power"--P. [4] of cover.

Reports, orders, journals, and letters of military officials trace frontier history through the Chicimeca War and Peace (1576-1606), early rebellions in the Sierra Madre (1601-1618), mid-century challenges and realignment (1640-1660), and northern rebellions and new presidios (1681-1695).

“Carson explores, in captivating detail, the new alternatives to traditional, institutionalized dying, mourning, and memorialization. She deftly paints a vivid portrait of her own experiences and successfully ties in conceptual research on newer death rituals. This book is truly unique and timely.” —Tony Bell, Professor Emeritus at California State University, Fullerton, Department of Sociology “Parting Ways provides a fresh and contemporary perspective on American death rituals. Carson expertly weaves her personal narrative around existing research, and in the process, she delivers an important analysis on ritual and death that is poignant and widely accessible.” —Justin Holcomb, Reformed Theological Seminary

Thomas F. McGann Memorial Prize, Rocky Mountain Council on Latin American Studies, 2004 Southwest Book Award, Border Regional Library Association, 2003 In their efforts to impose colonial rule on Nueva Vizcaya from the sixteenth century to the middle of the seventeenth, Spaniards established missions among the principal Indian groups of present-day eastern Sinaloa, northern Durango, and southern Chihuahua, Mexico—the Xiximes, Acaxees, Conchos, Tepehuanes, and Tarahumaras. Yet, when the colonial era ended two centuries later, only the Tepehuanes and Tarahumaras remained as distinct peoples, the other groups having disappeared or blended into the emerging mestizo culture of the northern frontier. Why were these two indigenous peoples able to maintain their group identity under conditions of conquest, while the others could not? In this book, Susan Deeds constructs authoritative ethnohistories of the Xiximes, Acaxees, Conchos, Tepehuanes, and Tarahumaras to explain why only two of the five groups successfully resisted Spanish conquest and colonization. Drawing on extensive research in colonial-era archives, Deeds provides a multifaceted analysis of each group's past from the time the Spaniards first attempted to settle them in missions up to the middle of the eighteenth century, when secular pressures had wrought momentous changes. Her masterful explanations of how ethnic identities, subsistence patterns, cultural beliefs, and gender relations were forged and changed over time on Mexico's northern frontier offer important new ways of understanding the struggle between resistance and adaptation in which Mexico's indigenous peoples are still engaged, five centuries after the "Spanish Conquest."