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“Localisation stands, at best, at the limits of practical possibility, but it has the decisive argument in its favour that there will be no alternative.”
― David Fleming, Lean Logic: A Dictionary for the Future and How to Survive It

“The principles of neighborhood and subsistence will be disparaged by the globalists as 'protectionism' â€� and that is exactly what it is. It is a protectionism that is just and sound, because it protects local producers and is the best assurance of adequate supplies to local consumers. And the idea that local needs should be met first and only surpluses exported does not imply any prejudice against charity toward people in other places or trade with them. The principle of neighborhood at home always implies the principle of charity abroad. And the principle of subsistence is in fact the best guarantee of giveable or marketable surpluses. This kind of protection is not 'isolationism.”
― Wendell Berry

“The real improvements then must come, to a considerable extent, from the local communities themselves. We need local revision of our methods of land use and production. We need to study and work together to reduce scale, reduce overhead, reduce industrial dependencies; we need to market and process local products locally; we need to bring local economies into harmony with local ecosystems so that we can live and work with pleasure in the same places indefinitely; we need to substitute ourselves, our neighborhoods, our local resources, for expensive imported goods and services; we need to increase cooperation among all local economic entities: households, farms, factories, banks, consumers, and suppliers. If. we are serious about reducing government and the burdens of government, then we need to do so by returning economic self-determination to the people. And we must not do this by inviting destructive industries to provide "jobs" to the community; we must do it by fostering economic democracy. For example, as much as possible the food that is consumed locally ought to be locally produced on small farms, and then processed in small, non- polluting plants that are locally owned. We must do everything possible to provide to ordinary citizens the opportunity to own a small, usable share of the country. In that way, we will put local capital to work locally, not to exploit and destroy the land but to use it well. This is not work just for the privileged, the well-positioned, the wealthy, and the powerful. It is work for everybody. I acknowledge that to advocate such reforms is to advocate a kind of secession-not a secession of armed violence but a quiet secession by which people find the practical means and the strength of spirit to remove themselves from an economy that is exploiting and destroying their homeland. The great, greedy, indifferent national and international economy is killing rural America, just as it is killing America's cities--it is killing our country. Experience has shown that there is no use in appealing to this economy for mercy toward the earth or toward any human community. All true patriots must find ways of opposing it. --1991”
― Wendell Berry, Sex, Economy, Freedom, and Community: Eight Essays

“I want to point out another contradiction: the nationalists pretend to venerate the capacities of the Argentine mind but want to limit the poetic exercises of that mind to a few impoverished local themes, as if we Argentines could only speak of orillas aná estancias and not of the universe.”
― Jorge Luis Borges, Labyrinths: Selected Stories & Other Writings

“Civic imagination and innovation and creativity are emerging from local ecosystems now and radiating outward, and this great innovation, this great wave of localism that's now arriving, and you see it in how people eat and work and share and buy and move and live their everyday lives, this isn't some precious parochialism, this isn't some retreat into insularity, no. This is emergent. The localism of our time is networked powerfully. And so, for instance, consider the ways that strategies for making cities more bike-friendly have spread so rapidly from Copenhagen to New York to Austin to Boston to Seattle. Think about how experiments in participatory budgeting, where everyday citizens get a chance to allocate and decide upon the allocation of city funds. Those experiments have spread from Porto Alegre, Brazil to here in New York City, to the wards of Chicago. Migrant workers from Rome to Los Angeles and many cities between are now organizing to stage strikes to remind the people who live in their cities what a day without immigrants would look like. In China, all across that country, members of the New Citizens' Movement are beginning to activate and organize to fight official corruption and graft, and they're drawing the ire of officials there, but they're also drawing the attention of anti-corruption activists all around the world. In Seattle, where I'm from, we've become part of a great global array of cities that are now working together bypassing government altogether, national government altogether, in order to try to meet the carbon reduction goals of the Kyoto Protocol. All of these citizens, united, are forming a web, a great archipelago of power that allows us to bypass brokenness and monopolies of control.”
― Eric Liu

“Rather than equating the terms 'local' and 'cosmopolitan' with geographical areas (rural and urban respectively), sociologist Wade Clark Roof suggests that these terms refer to character types who can be found in a diversity of settings in the United States. Locals are strongly oriented toward community or neighborhood, favor commitments to primary groups (family, neighborhood, fraternal and community organizations), tend to personalize their interpretations of social experience, and are more traditional in their beliefs and values. Cosmopolitans, on the other hand, are oriented toward the world outside the residential community, prefer membership in professional or special interest organizations, and are more open to social change and more tolerant of diversity in belief than locals. While a disproportionate number of locals are found in smaller communities, studies indicate that other factors - such as length of residence in a community, age, and educational level - play an even stronger role in determining orientation.”
― Leonora Tubbs Tisdale, Preaching as Local Theology and Folk Art

“Yet [Hoggart] could not help noticing that those unschooled slum dwellers were mentally independent in a way that his postwar students were not. His grandmother’s range of cultural reference was narrow and unimpressive, consisting mainly of homespun aphorisms and the Bible, but at least her mind had not been colonized by pulp novels and Hollywood movies. The difference between the old culture and mass culture was like the difference between preparing a meal and microwaving one, and Hoggart’s students had been rendered helpless in teh same way as someone who has never been taught how to cook. The colonial aspect of mass culture was easier for Hoggart to spot because he was British. Mass culture, for England and Europe, was a foreign takeover. But “Americanizationâ€� homogenized the home country as much as it did the rest of the globe, sapping the life out of regional subcultures. Before the 1950s, music, theater, magazines, and even radio were all local, to one degree or another. Hollywood movies were not.”
― Helen Andrews, Boomers: The Men and Women Who Promised Freedom and Delivered Disaster

“Nationalists and globalists hate each other, but really they are philosophical twins; the only thing separating them is degree. A nationalist wants to centralize the nation, a globalist wants to centralize the globe[...] most nationalists are just as bad as globalists, insofar as few want localism and federalism.”
― R.W. Mecklenburg

“I was born a ‘Woolybackâ€�, I was raised as a ‘Scouserâ€�, I became a ‘Guiriâ€� and I am now a ‘Haoleâ€�.”
― Steven Magee