Just the other day, I was in my neighborhood Starbucks, waiting for the post office to open. I was enjoying a chocolatey cafe mocha when it occurred to me that to drink a mocha is to gulp down the entire history of the New World. From the Spanish exportation of Aztec cacao, and the Dutch invention of the chemical process for making cocoa, on down to the capitalist empire of Hershey, PA, and the lifestyle marketing of Seattle's Starbucks, the modern mocha is a bittersweet concoction of imperialism, genocide, invention, and consumerism served with whipped cream on top. No wonder it costs so much.
Sarah Vowell
We have been informed by Captain Ellis of an interesting fact, that Yagan the native we alluded to in a previous number as the daring chief of the tribe, hurried to him in the greatest anxiety during the time the fire was raging, and wished to know whether suspicion rested upon black man or white man; on its being intimated to him that the fire was purely accidental, he evinced by his expressions and gestures great delight. He made every exertion to procure water, and stimulated others by his cry for mocha, mocha. This we believe may be relied on, and is a striking trait in his character.
Yagan
I hate whenever you go into a coffee shop, no matter what you order they have their own way of calling it to the back. Like you could be like, “Hi, I’ll have a tall mocha iced latte blended fun.” And then the lady’s like, “BLEEUH!, anything else?”
Kyle Cease
. . . The imperialism of the bureaucratic-collectivist states is different from that of the capitalist states. But the economic motive forces behind the one are no less powerful than in the case of the other. Only ignoramuses – people who know nothing about history and nothing about Lenin's theory of imperialism – can conceive of imperialism as a phenomenon unique to capitalist society.
Max Shachtman
Cocoa? Cocoa! Damn miserable puny stuff, fit for kittens and unwashed boys. Did Shakespeare drink cocoa?
Shirley Jackson
Cultural systems will be treated as extensions of the power to learn, store, and transmit information, and the evolution of culture as dependent upon the biological development of these abilities and the cultural developments that actualize them. Man's increasing mastery over the natural world, with its increments of available energy use, can be seen from this point of view as one consequence of his capacity to learn, invent, borrow, store, and transmit the necessary technological and political inventions for the changes of scale involved in increasing utilization of energy. Instead of focusing attention on discontinuities — the invention of tool-making tools, the invention of agriculture, the invention of writing, and the invention of invention as a conscious pursuit—this discussion will focus on the continuities involved and on the extent to which older forms of communication, energy use, and social organization also undergo transformation in the course of cultural evolution.
Margaret Mead
Vowell, Sarah
Voznesensky, Andrey
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