By Charles J. Sykes
Have we reached a tipping aspect the place extra american citizens depend upon the efforts of others than all alone? Are we turning into a country of moochers?
In A kingdom of Moochers, Charles J. Sykes argues that we're already very with reference to that time, if we've not already crossed the road: from the company bailouts on Wall highway, to huge, immense pension, healthcare, and different entitlement charges, to questionable tax exemptions for companies and participants, to the alarming raises in own default and dependency, the recent moocher tradition cuts throughout strains of sophistication, race, and personal and public sectors.
A kingdom of Moochers explores the shift within the American personality in addition to the economic system. a lot of the anger of the present political weather stems from the belief by means of hundreds of thousands of american citizens that they're being compelled to pay for the greed-driven difficulties of alternative humans and firms; more and more, those that plan and behave sensibly are being requested to bail out the profligate. Sykes’ argument isn't opposed to compassion or valid charity, yet distinguishes among definable wishes and the moocher tradition, during which self-reliance and private accountability have given technique to mass greedy after entitlements, tax breaks, merits, bailouts, and other kinds of feeding on the public trough.
Persuasively argued and wryly wonderful, A country of Moochers is a rallying cry for americans who're uninterested in enjoying by means of the foundations and buying those that don’t.
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Additional info for A Nation of Moochers: America's Addiction to Getting Something for Nothing
The Protestant Reformation revitalized this magical patriarchalism to cope with the Old World market's initial surge. The awesome Jehovah proclaimed by Geneva's Protestant theologian John Calvin was brought to the New World by uprooted emigrants and preached from the Congregational meetinghouses of New England Puritans, the Presbyterian kirks of the Scotch-Irish, and the Reformed churches of Germans, Dutch, and French Huguenots. Calvinism's thrilling promise of divine encounter sacralized deep springs of animistic magic and mystery to arm rural Euro/Americans with invidious power against capricious fate.
New Yorkers exploited their advantages aggressively in reaching out to engross the rising exports of southern cotton. They bought cotton in Charleston, Savannah, Mobile, and New Orleans through resident agents called factors; their ships carried it to Liverpool, usually by way of New York; and the return cargoes guaranteed their dominance of the European import trade. With this pattern established, British exporters concentrated their postwar dumping of cut-rate merchandise in New York. Instead of resisting this destructive competition with American manufactures, New York commercial interests jumped at the chance to sell British products at the lowest possible rate through their already established system for auctioning imports to the lowest bidder.
To utilize the cheapest female and child labor, they hired large families, housing them in company-owned villages or compounds and feeding and clothing them from company stores. Hired by contract for terms up to a year, workers saw cash wages at the end of a term only if their earnings exceeded their charges at the company store. 37 Soon the American textile industry was reaching for technological parity with the British. During the War of 1812. the wealthy Boston Associates shifted much of their mercantile capital to textile manufacturing, and their leader, Francis Cabot Lowell, brought back from England the jealously guarded operating principles of the new power looms.