Re-Villaging Our Communities — Starting With Love Thy Neighbor, Chapter 9 Part 2
Re-Villaging Our Communities — Starting With Love Thy Neighbor, Chapter 9 Part 2
Welcome to the Birthing the Symbiotic Age Book!
NEW here? — please visit the TABLE OF CONTENTS FIRST and catch up!
You are in Chapter 9, Part 2—
Re-Villaging Our Communities — Starting With Love Thy Neighbor: A Micro-Culture of Caring Circles to Connect the Good … The Ancient Blueprint in Action… “Re-Villaging” the World, One Street at a Time…
Chapter 9 posts:
Are you trying to figure out where this is All Going? Read an overview of the Symbiotic Culture Strategy, which embodies the Transcendent through the nodes of intersection within local, grassroots-empowered community networks.
Voice-overs are now at the top of my posts for anyone who doesn’t have the time to sit and read! Also, find this chapter post and all previous posts as podcast episodes on
Spotify and Apple!
Previously, at the end of Chapter 9, Part 1
It’s better to collaborate with one’s neighbors to act in accord during challenging times than trying to survive in an atmosphere of fear and mistrust, where it’s neighbor against neighbor. So even if a person isn’t motivated by the lofty “love thy neighbor” ideal, there are very practical reasons to “know thy neighbor.”
As these exchanges increased in frequency and intensity, an exciting thing happened. These neighbor networks began springing up and proliferating independently because they addressed some fundamental and essential unmet needs. At the “street level,” people have started naturally forming what we came to call “caring circles” to connect the good
through matching “needs” and “offers.”
Symbiotic Culture DNA was spreading “organically,” and a model was unfolding
for the fractal “re-villaging” of the world.
A Micro-Culture of Caring Circles – Connecting the Good Worldwide
The neighbor-to-neighbor approach broke through the “garage door” barrier with regular potlucks, block parties, and other gatherings where additional needs were identified. Sometimes, it was a single mother who needed childcare or someone recently widowed who needed companionship. In one case, a group of single moms who met at a potluck formed a babysitting co-op.
In another, three widowed women formed a support system for themselves. Neighbors became friends, began walking their dogs together, and watched each other’s homes when people were on vacation. Families “adopted” older people who were alone and did their shopping to ensure they had enough to eat.
Neighbors exchanged produce from their backyard farms or gardens, built mutual aid networks, practiced emergency preparedness, and connected with the broader community's nonprofit, business, and governmental organizations from the street level up.
Looking back now, it is striking how our efforts radically differed from formal, top-down charitable/governmental approaches.
For example, at one point, I read some research from Washoe County and discovered that some 10,000 seniors were isolated and living alone in our region. When I approached the official local governmental and nonprofit agencies charged with caring for seniors, I was told there was only so much money and only a certain number of staff available to address this crisis.
While officialdom had great intentions to bring seniors to centralized community centers and connect them with activities, resources, and food to ensure they didn’t miss a meal, they didn’t have the infrastructure on the ground to reach these people formally — where they lived, yet were largely invisible to the community around them.
Our network — through caring circles — provided the informal means for doing what the formal, “official” paid-for infrastructure couldn’t.
This is a perfect example of a “parallel society” handling the needs
that formal organizations cannot or will not.
There’s another aspect of isolation that often goes unrecognized and unaddressed.
To provide a concrete example, the Culture of Separation tends to isolate, dare I say, “farm” our elders into their own “silos” – from retirement communities to elder care facilities. Our informal network did the opposite -- it naturally created intergenerational connections, where teenagers helped older people with groceries and lawn care and provided the human contact they were hungry for.
Breaking through the age-based siloes enriched the lives of both groups in untold ways. This would never have happened through the existing formal channels and a system that could barely address basic needs.
You will remember from Part I my experiences with the “charity industrial complex” — organizations with huge infrastructures and limited flexibility. As we discussed, giving them more money doesn’t really solve the problem; it just gives them more money to keep doing what isn’t working. The micro-loan outfit I worked for in Reno was on the right track — building actual enterprises rather than just paying people’s expenses.
This may sound cynical, but sometimes I think these government agencies and charities exist so that the rest of us don’t have to face these disturbing issues – the “collateral damage” caused by our siloed Culture of Separation —personally.
We can look at a homeless person or fentanyl addict on the street and turn away, imagining “someone else” will take care of the problem. That way, we don’t have to bother and can continue our lives as usual.
I don’t want to live in that world -- do you?
I want to live in a world where my heart is open, and it’s normal for neighbors, wherever we find them, to share and care. Stop momentarily and consider all of the possible ways you could care, limited only by your imagination. Consider the project launched around the time of our first network meeting in 2003, Freecycle. This project facilitates free exchange, where people can give away what they don’t need and get what they do.
Their mission statement is: “Our mission is to build a worldwide sharing movement that reduces waste, saves precious resources & eases the burden on our landfills while enabling our members to benefit from the strength of a larger community.”
How simple and how practical!
Even without such a formal setup, think of all the other ways we can serve
our neighbors and neighborhood.
Given how blinded we are by busyness and how addicted we are to social media, imagine taking thirty minutes a day or a few hours a week away from news scrolling or gossip trolling to serve people in our community. It could be life-changing for all concerned.
I am reminded of the kinds of organic community networks that sprung up largely in urban immigrant communities in the United States at the turn of the last century before there was Social Security or any governmental safety net. These “mutual aid associations” and “community societies” ensured families had cemetery plots and often provided no-interest loans to those out of work or during a financial crisis.
During the latter part of the last century, as immigrants became Americanized and dispersed to the suburbs and across the country, and with the advent of our governmental safety net, these mutual aid societies largely withered and died.
And now, here we were a century later, creating a decentralized delivery system not just for goods but for “goodness” itself — human connection for the isolated that provided literal nourishment for those in need plus the nourishment of knowing there are neighbors who care. Most amazing, this informal infrastructure had virtually no overhead, no salaries, and no building to maintain.
Just out of need and out of a desire to serve, we had hundreds of helpful neighbors,
acting as “paraprofessionals,” active in their communities,
serving the under-served – and everyone else.
As we began to recognize the benefits of these connections, the phrase
“Connecting the Good” emerged, and it stuck.
If initiating, launching, and sustaining the kinds of networks we created in Reno seems daunting, take heart. You don’t need a super-majority or most neighbors to get started. All it takes is you and the people you already know.
Keep in mind that all our Reno networks began with one person – me – connecting with my trusted colleagues, then expanding our circles of trust to include other siloes and networks. So please don’t stress about how many people you have initially. Remember, my neighbor outreach took a few years to scale. You start with yourself, then one-to-one, then a small group, and expand that “fractally” from there.
There’s a reason why this approach works.
Sarvodaya’s and our networks' success in Reno had less to do with external structures created and more to do with the Transcendent power behind them. The foundation for these symbiotic networks was Symbiotic Culture, and the foundation of Symbiotic Culture is the Ancient blueprint.
So, in looking for the first connections in the community, identify not just the super-connectors but those firmly connected to their “authentic selves” – those most aligned with the principle of intentional mutual benefit.
This is why the “spiritual” aspect of this type of organizing is critical—by spiritual, I mean having some demonstrated capacity (even small) to embody universal Virtues such as compassion, empathy, wisdom, truthfulness, trust, faith, equanimity, self-restraint, all of which express Love in action.
These Virtues are not metaphors or philosophical abstractions but reflect the actual “fruit” of the spiritual life—they are powerful, magnetic, and naturally attractive, expanding outward and radiating from us. By living these Virtues, we naturally attract those who are capable of or desire this kind of authenticity.
So, if you can identify the individuals on your street who already embody these qualities, you will naturally form a stronger core group from which to expand.
This is how you deal with the fragmentation and polarization in the world, nation, community, neighborhood, and family—you start with yourselves.
In a symbiotic culture, polarization is transformed by community action around what we have in common, not by talking about our differences.
Then, you bring people capable of coming together as a core group to "hold space" for greater things, expanding and radiating outward. This core sets the boundaries for inclusion, sets standards of behavior, and helps connect the resources in the neighborhood.
The Symbiotic Culture approach is based on the notion that a percentage of humanity—and I would like to believe many of us—has both the inner knowing and the behavioral capability to bring neighborhoods and their communities together. The next key step is cultivating these qualities in ourselves and identifying them in others. That’s how our “impossible dream” of a global network of village economies becomes not just possible but inevitable.
I imagine there are already millions of people with that capacity throughout the 50,000 villages, towns and cities across the world, and literally millions of organizations already dedicated to mutual benefit and connecting the good. In the United States alone there are 350,000 religious congregations (with 61 million attending weekly), 1.5 million nonprofits and many more informal groups. Add to that the 33 million small businesses, and Symbiotic Culture DNA can take hold fractally anywhere and everywhere.
While the symbiotic networks we created provided the delivery system for intentional mutual benefit, those networks would have been “dead” structures without the foundation of the Ancient blueprint.
Fractal community empowerment is about releasing the literal power of Love that flows through us into a tangible, gentle community-building network framework that connects the dots between people and organizations -- that can break through everywhere simultaneously.
The Ancient Blueprint in Action
As we discuss caring circles and caring communities here, I am reminded of how what we created was so reminiscent of the Ancient Blueprint inaugurated by Jesus in the Sermon on the Mount and lived in daily life by the early Christians, seeking to embody Cosmic Love. It was this embodiment of Love that allowed the early Christians to transcend and venture outside of their tribes and silos.
Those early Christians clearly took the Good Samaritan parable to heart. In the parable, Jesus was asked by an “expert” in the law, who sought to test him with the question, “Who is my neighbor?
To reiterate the story, a Jewish man traveling from Jerusalem to Jericho is attacked, beaten, and stripped by robbers. A Jewish priest and a Levite passed him by without helping. But it was a Samaritan – despised by the Jews – who stopped and helped the man, even paying to put him up at an inn.
Biblical scholar Dr. Amy-Jill Levine writes:
“The parable offers … a vision of life rather than death. It evokes 2 Chronicles 28, which recounts how the prophet Oded convinced the Samaritans to aid their Judean captives. It insists that enemies can prove to be neighbors, that compassion has no boundaries, and that judging people based on their religion or ethnicity will leave us dying in a ditch.”
As true emissaries of “Symbiotic Kinship,” the early Christians extended “Love thy neighbor” outside of their “tribe” and “neighborhood.”
Who is my neighbor? Jesus’ answer emphasizes that a neighbor is not only defined by proximity or tribe but by the compassion and mercy one shows to others. The Good Samaritan epitomized the “good neighbor.”
The early Christians cared for people — even those outside their community — and practiced an all-encompassing/inclusive community, a Culture of Connection. A Roman officer writing about them was incredulous that they would care for strangers — Romans even — who weren’t themselves Jesus followers.
The early Christians weren’t political in a way that we would understand today when even religious groups promote one side or another of an issue or cause. They had no desire to reform or tear down the existing Roman system of governance or any other system. They had their eye on a bigger prize.
Instead of “resisting evil,” they were multiplying the good.
They were effectively creating a parallel “counter-culture” –- “a new way of living” – building the scaffolding of a new society alongside the old.
They were much more radical than they were revolutionary. “Radical” means “getting to the root,” and their “radicalism” addressed the root cause of all the political and economic conflict and injustice — the Culture of Separation itself that spawned and reinforced the “Empires/Kingdoms of Mankind.” And they “lived” the cure – the Kingdom of Heaven, brought to Earth through what I would call Symbiotic Kinship.
Interestingly, Mahatma Gandhi, leader of the independence movement in India, read the Sermon on the Mount in 1899.
. He recognized the practical universality of what Jesus shared,
calling it the “Law of Love.”
Gandhi’s understanding of this Ancient Blueprint, filtered through his Hindu perspective, manifested in several ways. First, Gandhi understood non-resistance to evil and translated that principle from how individuals treated each other to relations between nations. This became the basis for India’s nonviolent resistance to the British Empire.
Second, Gandhi applied virtuous action through swaraj (self and community governance) and swadeshi (application of local scale community-based local networks). We’ve already introduced those ideas in Chapter 6. Our neighbor-to-neighbor network demonstrated how these simple, universal concepts could be expressed in modern civilization.
As Dr. A.T. Ariyaratne, a Buddhist, did with Sarvodaya Shramadana in Sri Lanka, we built a parallel “counter-culture” alongside and inside the Culture of Separation. At the foundation of his work – and ours in Reno – was a unifying purpose expressing that same Ancient Blueprint.
We might even call this work the “evolution of spirituality " —a supplemental and “extended” religious and spiritual practice that brings people together above and beyond individual devotion and siloed religious identities in joint community action that can change social, economic, and political structures.
I guarantee that when a younger community member offered to help an elder care for their yard or garden, neither of them asked, “Say, are you a Democrat or a Republican?” or “What religion are you?”
One of the common themes in books and articles about Sarvodaya is how religion can become a unifying force for building community rather than a way of dividing people. Sarvodaya cultivated the Virtues in individuals and families and then built community infrastructure networks to channel that power.
We are often exhorted to “learn the lessons of history” so that we can avoid mistakes and disasters of the past. Well, why don’t we take a positive lesson from history — how the Ancient Blueprint has been successfully applied to develop real-world communities based on practicing universal Virtues in the context of building new community infrastructure?
Now, that’s a radical idea.
Here’s my point. We don’t need new philosophies, new religions, issue-based or identity-based social or political movements, or supposed new principles and values.
There is already a Blueprint in place. Humanity's inherent, shared universal
spiritual heritage hides in plain sight.
We don’t have to “reinvent the wheel,” casting about for something we already know.
In the introduction, I wrote about how our global crises can only be solved locally. Because there is an entrenched political and economic oligarchy at the top, “fighting the power” is an exercise in futility. Instead, the strategy is to change the culture locally, in our case, by building vibrant and vital local economy networks, local food networks, and neighbor networks. Remember, “resist not evil”—we overcome evil not by pushing back but by “pulling together” that which has been separated, connecting the good already happening into a more effective power for change.
Neighborhoods are the basic “ground zero” for doing just that. Our neighborhood network became a vehicle for living the Ancient Blueprint and spreading Symbiotic Culture DNA.
“Re-Villaging” the World, One Street at a Time
Not that we didn’t face obstacles in our neighbor-to-neighbor movement. Some didn’t want to get to know their neighbors. Just as Americans and others may seem to prefer driving in their car to mass transit, suburban life offers a certain level of privacy in a world increasingly filled with outside demands and threats.
Since the end of World War II, the trend has been from the front porch to a backyard society. Where once a “village” existed — even in those urban immigrant communities we referred to earlier — we now have siloed encampments where “everyone minds their own business.” And yet, at the same time, there is a palpable yet unspoken longing for the intimacy of village life.
Our neighbor-to-neighbor campaign broke this trance of separation as people began to extend their “circle of care” and what they considered their “own business.” In that regard, bringing families out of these isolated silos added richness to their personal lives and brought “hidden” value to communities.
As we will see when we discuss the arts festival and other community culture projects, those who had fallen into the pattern of isolation now had a chance to experience other benefits of village society.
Another obstacle we faced was the “silo habit,” where certain institutions brought their agendas with them into this network. When I began contacting other organizations looking for partners, I thought the faith-based and spiritual organizations — churches, synagogues, mosques, and spiritual groups — would be a natural match. After all, didn’t Jesus say, “Thou shalt love God with all your heart,” and “Love thy neighbor as thyself”?
Most formal religious organizations participated unselfishly, without any agenda. However, one small group of evangelical Christian pastors had a meeting, and something interesting happened. As reported by a youth pastor who presented them with the Neighbor Week idea, someone in this group said, “Since they are asking our congregations to participate in the neighborhoods where our members live, we want to be able to use this event to evangelize, basically recruit new members to join our church.”
While I certainly understand why these pastors would want to use the opportunity — like every other “business,” churches, too, are competing for market share and dollars — this view struck me as blatantly opposed to the central teachings of Jesus. And … in a culture where money exchange is worshipped, it’s easy to forget that Jesus chased the moneychangers out of the temple.
Sadly, those religious leaders who could not get past their narrow recruitment agenda would not participate. As much as we believed in what we were doing, we never proselytized or used any pressure.
We had a foundational respect for free choice and recognized that the power of what we were doing was purely voluntary – with no agenda other than
Love and strengthening the community.
Had those church leaders followed that approach — by “living” the “Word” rather than just speaking it and by getting to know their neighbors as people instead of prospects — they might have had more people say, “Hey, I’ll have what YOU’RE having!”
I’ve seen a similar trend recently, as some who have approached me about helping them start “neighbors” groups were also promoting some “cause.” In one case, it was a tenant’s group fighting landlords. In another, it was a group organizing around climate change. Each in context might be a worthy campaign, yet neither had anything to do with the fundamental purpose of neighbor-to-neighbor networks — to emerge above and beyond silos to work together to connect the good in a region.
Political or social causes are always self-limiting because they pit one “side” against the other, narrowing one’s audience to those who already agree with you. Consequently, an otherwise promising idea can get dismissed just because the “other” side put it forth.
Symbiotic Culture, as reflected by these neighborhood networks, offers a new context of “sacred space” where ideas can emerge and be examined in a
more integrated and holistic manner.
If it seems I am over-emphasizing this distinction, it’s only because the Culture of Separation relentlessly insists on putting us on the battlefield, thinking that’s the only way to have an impact. I remember an activist in Reno telling me that the Conscious Community Network wasn’t having an impact because we didn’t take a “stand” on social issues like climate change, guns, abortion, and war.
Actually, we DID take a stand on the “meta-issue” at the root of all the other issues, the Culture of Separation itself.
Our stand was the purpose at the foundation of our Symbiotic Culture DNA – bringing Cosmic love and mutual benefit to all our relations.
That new context offers the most effective way to address many of the outward expressions of injustice and inequality. When we infuse this DNA in whatever communities we find ourselves in, we greatly increase our capacity to solve problems, not merely blame some “other side” for creating them.
Another obstacle we faced was the same “charity” mindset I encountered while leading nonprofits in San Diego and my early days in Reno. That was the patronizing air of superiority of the “know-betters” to impose solutions rather than allowing the people they serve to develop the agency and fortitude to solve their own problems.
Perhaps the “hybrid” solution involves these “official” agencies sending “community catalyzers” who can help locals develop the ways and means to self-organize, to identify and connect the good in their own neighborhoods. In other words, rather than “manage” poverty, here’s a way for more people to create prosperity and “spend” it inside a vital local community.
Despite this charity mindset, we found the nonprofits in the region, valuable partners — when they lifted themselves out of their silos and collaborated with other organizations.
Like any thriving organism, our Neighbor-to-Neighbor network took on a life of its own, passing a tipping point to a “rippling point” — where the benefit rippled out in all directions to the point where it became hard to track.
For example, five years after we started the movement, I was at a meeting, and a woman told me that her involvement in a previous block party led her to launch a formal neighborhood-based organization and beautify Midtown Reno.
Beginning with a local neighborhood association, she engaged local midtown merchants to invest in one blighted neighborhood just south of downtown Reno. They, in turn, lobbied the city to invest in rebuilding and revitalizing this area. This neighborhood has now become “the” hip place to go in Reno, filled with restaurants, art galleries, and thriving summer festivals. I would never have known that our neighbor network sparked this revitalization had I not met the woman at the meeting!
As I mentioned earlier, the phrase that emerged and took hold was “Connecting the Good.” While our networks around supporting local businesses and creating a local food network were about connecting the “goods” and services, a less tangible but equally important benefit came from the neighbor’s network.
In addition to the measurable financial benefits of buying locally and supporting local food growers, there was the immeasurable benefit of bringing more “goodness” to our community.
By developing our shared Virtues and principles, we took the first step in addressing our community's universal spiritual needs.
The neighbor-to-neighbor movement created a palpable organic system of caring that made St. Maximus’ precept of “uniting the cosmos in love” a down-to-earth reality.
Plato first described the qualities of love as “truth, beauty, and goodness.” Connecting the good in each neighborhood was about bringing forth the “goodness” that had been dormant and now could express itself in the community.
Reflecting on the impact of our neighbor-to-neighbor movement, the word that may best describe the process is “re-villaging.”
Some sixty years ago, cultural philosopher Marshall McLuhan coined the phrase “Global Village” to describe a future where modern technologies would connect all people worldwide. Well, it has and hasn’t worked out that way.
While the internet and social media have allowed us to connect and communicate instantaneously and have the world's collected knowledge at our fingertips, the technological system is held in the grip of a materialistic Culture of Separation.
Yes, the “horizontal” possibilities of human-to-human communication still exist, yet at the same time, we are inundated “vertically” with top-down narratives designed to manipulate and separate — and in a certain sense, “homogenize” — us into atomized consumers.
McLuhan didn’t necessarily see this global village as good. He foresaw how such a network, managed from the top down, could destroy individuality and install a new, worldwide tribal mentality. One example of this is around consumer brands, fads, and trends. Without any sense of the sacred at the core of our civilization, the technologically based “global village” has us united around our worship of material things.
This is the exact opposite of what we are calling “re-villaging.” Our concept is about individual autonomy and network agency in the service of “symbiotic kinship.” In contrast to the “global village” concept where we are “wired” through the internet and social media, the new village of the 21st century has to be grounded in the “outernet” – where we meet, connect, socialize and enjoy the fruits of life face-to-face, and consequently heart to heart.
Our neighbor-to-neighbor movement is living proof that activating a functional
“global village” starts by re-empowering local villages – in this case, the neighborhoods and whole communities where we live – connecting at a “human scale.”
And that re-villaging process required to build the Culture of Connection starts with each of us on the street where we live.
Remember that question we asked early on: what can one person do?
Here is the simple answer.
Starting now, you can do what we did at whatever scale you can. Regardless of the world situation, whether you feel hopeful or hopeless, you can connect with your neighbors and others to improve the world, starting where you are. In Part III of this book, I will share more specific details of “how to.” The short form is …start a conversation with one or more of your neighbors to discover a common purpose and identify common needs.
Always operate from the foundation of intentional mutual benefit.
Small acts can begin huge movements.
Imagine what could happen when you meet the people in your immediate area who share your vision for a Culture of Connection. Imagine finding the existing resources in your community to revitalize the local economy and culture. Imagine a network that feeds the hungry, nourishes them, and gives the isolated and alienated a sense of empowerment and agency.
Now imagine this happening in thousands of communities worldwide, simultaneously as an emergent, self-organizing, “fractal” movement. Fractal community empowerment — where every individual is involved, and every network is activating this ancient lineage of Cosmic Love. As I said in Chapter 8, “fractal” means a pattern of community-building reproducible simultaneously anywhere and everywhere in the world.
Consider how this pattern of community-building allowed Sarvodaya to scale fractally. Sarvodaya Societies (now a national network of 5,000 communities) emerged rapidly in villages throughout Sri Lanka as a way to instantaneously spread their version of “Symbiotic Culture DNA.”
As villagers in one village built their version of a symbiotic network, they knew this was happening in thousands of other villages.
This is how “random acts of kindness” can evolve into a Kingdom of Kindness – people across geographical boundaries and silos, united around a single purpose.
It's the same with Reno. When I was organizing my street, I wasn’t just some isolated guy with a good idea. I knew that the same thing was happening on countless other streets in more than sixty-five other neighborhoods, that the Symbiotic Culture DNA was spreading fractally in our region. I have said in this book that global change can only happen locally. The only way we can realize the “global village” is through thousands of local villages, towns, and cities, where isolated siloes are transformed into caring circles based on the Ancient Blueprint.
That’s what re-villaging is all about—re-establishing a sane and sacred center, just as the early Christians did, just as Gandhi emulated, and just as Dr. Ari was able to organize and empower millions of people in Sri Lankan society—even people that we
may have called the “least of us.”
The Ancient Blueprint provides us with a sacred center of operations.
Only when we see how the “re-villaging” process transforms isolated communities into caring circles can we see how this could – and must – happen globally. Although we weren’t using the term “re-villaging” at the time, we did recognize the importance of extending our local success fractally.
Thanks to our unique network, our Northern Nevada region could emulate Sarvodaya in creating a vital, self-organizing network to bring good goods and release the greater goodness hidden inside the siloed system. As Dr. Ari suggested, our mission was human development, focusing on service, on “What can I give?” rather than “What will I get?”
In perhaps the most commercial and “materialist” society in the world, we managed to empower a self-organizing, “non-institution” that brought some of our key principles to life — the Golden Rule … love thy neighbor … charity begins at home — and without formal infrastructure, budget, or staff. Instead, we followed another one of our principles: Build a new, connective organism instead of a separate, competing organization.
At this point, we began reflecting on another principle, “think globally, act locally.” Was there a way to duplicate what we had done in Reno in other communities?
If local, bioregional communities around the world each built their own node of a symbiotic culture, with multiple symbiotic networks, there could be a “ripple out and bubble up” effect, and the world could very well transform itself from the “grassroots up.”
Could we reach and teach other towns, cities, and regions to “connect the good” in their backyard? Could we break the trance of separation so that these “village virtues” prevail in an increasingly materialistic and mercenary world?
We were about to find out.
Find out how we searched for the “Holy Grail” of community building, NEXT in Chapter 10, Part 1.
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Excellent post!