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Now you know what modernity is. It’s the idea that poverty causes ruin, and so the primary job of a modern society is to eliminate poverty, of all kinds, to give people decent lives at a bare minimum — and a social contract which does all that. Hence, Europe became a place rich in public goods, like healthcare, media, finance, transport, safety nets, etcetera, things which all people enjoy, which secure the basics of a good life — all the very same things you intuitively think of when you think of a “modern society” — but America didn’t.

So in America, poverty wasn’t seen as a social bad or ill — it was seen as a necessary way to discipline, punish, and control those with a lack of virtue, a deficit of strength, to, by hitting them with its stick, to inculcate the virtues of hard work, temperance, industriousness, and above all, self-reliance. The problem, of course, was that the great lesson of history was that none of this was true — poverty didn’t lead to virtue. It only led to ruin.

So here America is. Modernity’s first failed state. The rich nation which never cared to join the modern world, too busy believing that poverty would lead to virtue, not ruin. Now life is a perpetual, crushing, bruising battle, in which the stakes are life or death — and so people take out their bitter despair and rage by putting infants on trial. History is teaching us the same lesson, all over again. Americans might not even learn it the second time around. But the world, laughing in horror, in astonishment, in bewilderment, should.

hanging people’s behaviour is key to tackling the world’s health, social and environmental problems, such as obesity, sustainable living and cybersecurity. To change behaviour, though, we need to know what works, for whom, where and how. But research is generated far faster than humans can access and use it. A search on Google Scholar for “behaviour change” produced over 60,000 hits for the first six months of 2018. Evidence on behaviour change interventions is also messy. Different terms are often used to describe similar things – “physical activity” and “exercise”, for example. This means different people can often mean different things when discussing or researching behaviour change. This lack of shared vocabulary limits our progress in discovering what interventions work best.

One problem is the price of the produce. Many of us have had the experience of turning up at our local farmers' market, armed with tote bags, only to slink back to the supermarket after seeing the prices of the vegetables on offer. This is hardly the fault of the individual farmers. Still, as Pilgeram points out in a paper that she published in 2011, the costs involved with running such an operation mean that the benefits are inevitably affordable only to a small (generally white and middle-class) portion of society.

But it's a limited victory, Pilgeram writes in her most recent paper, published in November of 2018, and empowers only a certain class of women "while leaving [the capitalist] system basically entirely unaffected"—and which also risks gentrifying the towns to which these farmers move, further entrenching the country's class divide.

"The economic system that we have in place makes it impossible, really, to create a socially just food system. It's not possible under capitalism," Pilgeram says. Without a drastic change to this system, sustainable agriculture risks becoming an "esoteric side note" to conventional agriculture, she adds—or simply another way for those with money to live healthier lives than those without.

Tanzania alone sits on an estimated 2,222 metric tons of gold and boasts the third-highest reserves of the metal in Africa. But while the failure of these reserves to translate into wealth for ordinary people has led to populist moves – Tanzania’s President John Magufuli has demanded foreign mining firms pay higher taxes if they want to continue exporting — the problem may lie, in part, elsewhere. While women account for about 40 to 50 percent of Africa’s 8 million artisanal miners, their average income is significantly lower than that of their male counterparts, according to the African Center for Economic Transformation.

That has a spillover effect on communities. An established body of economic research, including by organizations like the Organization for Economic Cooperation and Development (OECD), has shown that economic empowerment of women translates into greater benefits for their families and communities than similar levels of earnings for men. That’s a phenomenon that groups working with gold miners in East Africa are witnessing also.

humans have a special capacity for perceiving and even anticipating natural phenomena and its patterns.

This innate sense has been largely forgotten, according to Gooley, because modern lifestyles demand we engage in mostly logical, deductive thinking, rather than using our intuition. Our ability to extract meaning from interrelated phenomena such as bird behavior, wind direction, plant growth, and sunlight has atrophied. By searching out these relationships and patterns in nature, Gooley writes, he has rediscovered a manner of experiencing the outdoors through intuition. With some practice, he assures us that we can, too.

Gooley describes the nature instinct as an awareness of the outdoors that allows him to observe and understand before conscious thought. He can sense direction from a tree or predict the behavior of animals, and only afterwards analyzes how he knew these things to be true. While he uses gut feeling or the sixth sense (a common but debunked theory of navigational aptitude in the 19th century and early 20th century), he settles instead on the term “fast thinking.”