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Jika ada antrian menaiki bus yang penuh sesak, apakah anda akan menunggu giliran dan menahan diri tidak menyela orang lain meski tidak ada polisi? Apakah anda bagian dari klub atau tim olahraga atau organisasi sukarela lainnya di mana pengambilan keputusan tidak ditentukan oleh seorang pemimpin, tetapi dilakukan atas dasar kesepakatan bersama? Apakah anda percaya bahwa kebanyakan politisi adalah egois yang sebenarnya tidak cukup peduli dengan kepentingan publik? Apakah anda berpikir kita hidup dalam sistem ekonomi yang bodoh dan tidak adil? Apakah anda benar-benar percaya hal-hal yang anda katakan kepada anak-anak anda (atau yang orangtua anda katakan pada anda)?

Our idea of decentralization here should not be mistaken as parochialism which might lead to the isolation of the locality from the rest of world.

For two thousand years the disparate groups that now reside in Zomia (a mountainous region the size of Europe that consists of portions of seven Asian countries) have fled the projects of the organized state societies that surround them—slavery, conscription, taxes, corvée labor, epidemics, and warfare. This book, essentially an “anarchist history,” is the first-ever examination of the huge literature on state-making whose author evaluates why people would deliberately and reactively remain stateless. Among the strategies employed by the people of Zomia to remain stateless are physical dispersion in rugged terrain; agricultural practices that enhance mobility; pliable ethnic identities; devotion to prophetic, millenarian leaders; and maintenance of a largely oral culture that allows them to reinvent their histories and genealogies as they move between and around states. 
 
In accessible language, James Scott, recognized worldwide as an eminent authority in Southeast Asian, peasant, and agrarian studies, tells the story of the peoples of Zomia and their unlikely odyssey in search of self-determination. He redefines our views on Asian politics, history, demographics, and even our fundamental ideas about what constitutes civilization, and challenges us with a radically different approach to history that presents events from the perspective of stateless peoples and redefines state-making as a form of “internal colonialism.” This new perspective requires a radical reevaluation of the civilizational narratives of the lowland states. Scott’s work on Zomia represents a new way to think of area studies that will be applicable to other runaway, fugitive, and marooned communities, be they Gypsies, Cossacks, tribes fleeing slave raiders, Marsh Arabs, or San-Bushmen.