Bookwi.se

Reposting this 2014 review because the Kindle Edition is on sale for $1.99. The audiobook is only $3.49 with the purchase of the Kindle Edition.
Summary: Finally Georgie gets to spend some time with Darcy and its Christmas, but bodies keep piling up.

At this point I am six books into the Her Royal Spyness series.  Georgie is the sister of a Duke and 35th in line to the throne.  But it is the 1930s, the family money is gone and Georgie is trying to make her own way.  As she says, “˜all I know how to do is where to properly sit a bishop at a dinner party.’

Since the last book nearly a year has passed.  Darcy (the romantic interest) has been gone most of this time.  Georgie’s sister in law gave birth and Georgie was roped into helping and has been trapped at the family castle.  But she is not going to spend Christmas with her sister in law’s family being told how much of a drain she is on the family.

Georgie answers an ad to become a party host over Christmas.  It gets her out of the family castle, it is in the same small town as where her mother and grandfather are staying and others benefits appear later.

But a small town has “˜accidents’ that occur one after another, every day.  There are just too many coincidences to not be murder.  Georgie has to solve the murders before someone she cares about is killed.

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Takeaway: “œThe temptation is to think that people that endure unimaginable pain and devastation are somehow different than me. Maybe they just do not feel like I do.”

Gary Haugen is the founder and head of International Justice Mission. Formerly a staff lawyer for the US Justice Department, Haugen started IJM to provide the legal services that are so desperately needed around the world. IJM is best known for its work freeing slaves around the world, particularly women and children in sex trafficking.

But the Locust Effect is more than an informational or fundraising book. The Locust Effect is a call for a refocusing of international aid’s emphasis. Traditionally international aid, whether government or non-governmental, has focused on emergency services (food or disaster aid) or individual or small group empowerment (economic development, building wells, education, etc.)

Haugen says that these traditional aid programs are important, and they have had a significant role in driving down the number (and percent) of people in extreme poverty. But during that same time, when those in extreme poverty have been dropping, the number in the next rung of poverty, just barely surviving, has been expanding. Haugen ties that plateau to the lack of functioning legal system and the prevalence of violence. Haugen is explicitly calling for international aid to take seriously the need for systemic legal reform in all aspects as the foundational step for all future aid.

The book opens illustrating the absence of a functioning legal system in cases of rape, murder and slavery around the world. And this is not limited to a few areas, but is endemic to the entire developing world.  The lack of a functioning legal system, police protection and basic contract rules means that the poor are at the mercy of the powerful.

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Summary: Anthropological look at the history of debt, currency and economics.

I have read a fair amount of economics. I find it interesting, both because its importance, but also because of its explanatory process. However, as has been increasingly shown empirically, people are not perfectly rational, and economic models that require perfectly rational people have limited value.

Similarly, economics has been critiqued by some (The Economics of Good and Evil is an example) for its over reliance on its limited predictive power and a lack of focus on its the ethical underpinnings.

David Graeber’s book is not quite either of these. Graeber teaches anthropology at the London School of Economics, but is also a vocal crusader against the World Bank, the IMF and some parts of globalized trade agreements. Where the book really shines is its focus on anthropology. Where it is weaker is when his critique of modern economic theory becomes too repetitive or when he occasionally moves beyond the evidence.

Social Science, for the most, part is about taking the evidence and then weaving a narrative to connect the evidence in a plausible method. Graeber’s story is compelling. His central critique of the rise of currency not as an advance over barter societies, but as a regression from ‘human economies’ that were focused on mutual debt is strong. The regression is not so much about levels of economics, but of a regression of trust. Currency was more prevalent when war and distance trade made longer term debt relationships more problematic.

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Takeaway: Meals are an important part of being human, being Christian, being missional and being with Jesus.

There is much to commend about A Meal with Jesus. If you are interested in being more missional in your Christianity the chapter of meals as mission is great. It talks practically about how important actually getting people in your house and sharing food builds relationship in ways that virtually no other activity can do.

There were also extended discussions using Luke as the primary text about the role of the meal in the life of Jesus. In most of the gospel of Luke, food or a meal is the setting for Jesus’ teaching and Jesus is almost always coming from or going to somewhere to eat. Luke also is very concerned with the poor. In most of his parables in Luke there is a coupling of one parable about a rich or prestigious person with either another parable about a poor person or another character in the parable being poor. Chester connects the meal and Jesus desire to eat with the people. Jesus ate with both the poor and despised and the rich and powerful. Jesus was always gracious to the poor and usually quite confrontational with those that are rich.

Unintentionally this book became another in my six month study of Luke. I am in my last Luke commentary now, but this book helped to reaffirm that scripture is not just about learning or about doing, it is about the way that we become Christians.

There is also a great thought by Chester in the context of one of his discussions of Jesus talking with some Pharisees over a meal. Chester says, “These verses also speak to a professionalized church ministry””a life seen as the epitome of godliness, but all but impossible for those not in full-time ministry.” Jesus was bringing the Pharisees down to size, not as much for what they were doing (observing the law, keeping ritually pure, etc.) but they way they were doing it. The Pharisees, like many of us, were doing life in a way that was unattainable to those around then and then holding themselves up as an example against the other, instead of empowering the other to do what they can.

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