Spatial disquiet — “the oldest behavioral pattern,” evolutions device for spreading, dialectization, divergence — only becomes conscious (canalized into conquests, pilgrimages, trade) after agriculture ties humans to land. In the ages of scarcity and scale-invariant violence, vagrancy was routine, anyone could end up destitute and vagabond; “help me now so one day someone helps you” was part of all ethical systems. When the feudal world, melted by trade, recrystallized into nation-state Leviathans, unrooted individuals became shunned (bottom-quartile junk to the competitive majority) but also, increasingly, romanticized as rebels against the oppressive normality; an echo of this ambivalence is discernible even after sparsening unsettled everything, made competitiveness optional and nomadism effortless, promoted the lure of farth — mapless, homeless wanderlust — into a founding member of the collective psyche. ■    With youth on the Road and families afloat on tropospheric winds, with collectives and “whole peoples” ritually, recreationally, scholastically vagrant — traveling is still seen as a unique vocation. Wizards, cooks, lifickers and peterpans, dedicated streamworkers of all persuasions, arf doctors and arf mongers [gnomes of human-scale materiality that pick up, mend, share frozen and live arfware; crack up hoarders, addict to giving, connect] — they are all fundamentally disquieted in a space of choice (Knowledge, socia, nature) even if not physically mobile. Penetrators of groups, allegiances, identities, pathtreaders of social maps, they may come across as antinomic as is their common metaphor — blood (juice of life and mark of death, a resuscitators triumph and bane of the squeamish), even the “bad blood” of touring uprooters — accidental or deliberate “freakers and wreakers.”

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