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But while Graves and Crossley-Holland were writing about the myths of one culture with one language, Bierhorst is looking at the stories of an entire continent that encompasses dozens of different peoples. He manages this nearly impossible task by grouping the many tribes of North America into eleven different geographical categories, and outlining the major mythological themes of each region--but without ever forgetting that each tribe has its own distinct identity and vision of the world.
This book seems to be marketed as a book for young adults, which puzzles me a bit. While a high school or even a bright junior high student could read and enjoy this book, there's nothing in it that suggests that it's not intended to be read by anyone interested in the stories and beliefs of the First Americans.
The Mythology of North America is part of a series which includes books on the myths of South America and of Mexico and Central America. I would also recommends those, though I think that the Mexico/Central America volume is the least successful of the three.
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Some think of economics as a sort of super accountancy, as though to sum up the sums of all the bookkeepers in the land. Not to deny the usefulness of that, John Young contends in his new book _The Natural Economy_ that economics springs from something much more simple and fundamental - the quite natural inclination of us all to save effort in getting what we need in order to live.
To do this, we swap things, since people differ in their skills. Man is the only animal that swaps. Economics is at root the study of these exchanges. As such, it is the study of what is at the very root of the well-being of society - and it is truly a science of plenty since exchanges promote prosperity. In an economic act of exchanging, both parties to the exchange obtain, fundamentally, the saving of effort.
It is in this light that any artificial restrictions on these mutual exchanges are to be seen as a sort of brake on plenty. This is the study of abundance - utterly different from that perverse definition of economics which I had to learn as a schoolboy, that "economics is the study of the application of scarce means to alternative ends," the study of scarcity! Yet many have regarded economics in this light.
So, where do we find such artificial restrictions? According to the author, they abound. Thus, any influence which detracts from the mutual benefit in an exchange will be to the disadvantage of one, or perhaps of both, parties. For example, a monopoly supplier can dictate the price terms for what he sells, sometime! s even to the point of extortion. Or, a trade union, by its policies, can be as guilty of extortionate behaviour as the veriest 'robber baron' entrepreneur.
As a central part of what he has to say, the author deals clearly and at length with a notion much spoken of, yet frequently misunderstood - the common good. Some may wish to read the book for this section alone. It is in terms of fostering the common good, in the face of that which tends to corrupt and reduce it, that the book sees economic science. In this light, it is seen that there are many practices we condone which oppose it.
The book is by no means a detailed treatise on what is wrong and how to fix it. It simply points to certain ills by way of object lesson while leading us to understand the nature of economic reality, and shows in the process that there is an ethical dimension to economics. In its quiet and exact way it is more radically revolutionary than the works of Marx. It is more radical, because it goes more surely to the root of economics. It is also revolutionary. But far from advocating violent revolution, the book begins its revolution by engendering an understanding of what is wrong, by first giving us an inkling of what ought to be.
(John Ziegler teaches at the Centre for Thomistic Studies, Sydney, Australia.)
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