What is another word for agrarian?

Pronunciation: [aɡɹˈe͡əɹi͡ən] (IPA)

Agrarian refers to things relating to farming or agricultural work. However, there are many other words that can be used as synonyms for this term, including rural, country, pastoral, or rustic. These words all carry a similar connotation of being connected with nature, farmland, or countryside. Other synonymous terms could also include agricultural, farming, or agro-related. Each of these words has its own unique shade of meaning and can be used in different contexts depending on the specific usage or intention. In summary, there are many different words to describe things that are associated with farming and agriculture.

Synonyms for Agrarian:

What are the paraphrases for Agrarian?

Paraphrases are restatements of text or speech using different words and phrasing to convey the same meaning.
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What are the hypernyms for Agrarian?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

What are the opposite words for agrarian?

The antonym of agrarian refers to anything that is not related to agriculture or farming. The term "urban" can be used as an antonym as it describes the metropolitan lifestyle and surroundings which are usually characterized by industries and high-rise buildings. Other antonyms for agrarian include "industrial," "technological," and "commercial," which connote growth and progress in non-agricultural fields. Lastly, the word "non-rural" can be considered as an antonym to agrarian, describing anything that is not from the countryside or farmland settings. These antonyms are critical in describing the differences between rural and urban environments and the activities that go on in each.

What are the antonyms for Agrarian?

Usage examples for Agrarian

The other party-the party of the Black Division-is an agrarian party, living on the growing discontent of the peasantry, and nursing their cry for what in Russia is known as the Black Division.
"Contemporary Socialism"
John Rae
But the chief grievance of the Irish, which was at the bottom of half the agrarian crime, had not been remedied.
"Lady-John-Russell"
MacCarthy, Desmond
Catholic emancipation was virtually won by the Clare election; disestablishment of the Anglican Church was hastened by the Fenian movement; the Home Rule Bill followed the growth of the Irish parliamentary party, culminating in Parnell's hold upon the balance of power in the House of Commons; and the land laws have resulted from agrarian agitation.
"The Government of England (Vol. I)"
A. Lawrence Lowell

Famous quotes with Agrarian

  • The first and by far the most likely pattern is a return to agrarian existence.
    Harrison Brown
  • "Why, Stephen, if I am right, it means that the Machine is conducting our future for us not only simply in direct answer to our direct questions, but in general answer to the world situation and to human psychology as a whole. And to know that may make us unhappy and may hurt our pride. The Machine cannot, not, make us unhappy. "Stephen, how do we know what the ultimate good of Humanity will entail? We haven't at disposal the infinite factors that the Machine has at ! Perhaps, to give you a not unfamiliar example, our entire technical civilization has created more unhappiness and misery than it has removed. Perhaps an agrarian or pastoral civilization, with less culture and less people would be better. If so, the Machines must move in that direction, preferably without telling us, since in our ignorant prejudices we only know that what we are used to, is good—and we would then fight change. Or perhaps a complete urbanization, or a completely caste-ridden society, or complete anarchy, is the answer. We don't know. Only the Machines know, and they are going there and taking us with them." "But you are telling me, Susan, that the 'Society for Humanity' is right; and that Mankind lost its own say in its future." "It never had any, really. It was always at the mercy of economic and sociological forces it did not understand—at the whims of climate, and the fortunes of war. Now the Machines understand them; and no one can stop them, since the Machines will deal with them as they are dealing with the Society,—having, as they do, the greatest of weapons at their disposal, the absolute control of our economy." "How horrible!" "Perhaps how wonderful! Think, that for all time, all conflicts are finally evitable. Only the Machines, from now on, are inevitable!"
    Isaac Asimov
  • I have never believed that the securing of material resources ought to form the central interest of human life—but have instead maintained that is an independent flowering of the intellect and emotions wholly apart from the struggle for existence. Formerly I accepted the archaic dictum that only a few can be relieved of the engulfing waste of the material struggle in its bitterest form—a dictum which is, of course, true in an agricultural age having scanty resources. Therefore I adopted an aristocratic attitude; regretfully arguing that , in any degree of fulness, is only for the fortunate few whose ancestors' prowess has given them economic security and leisure. But I did not take the bourgeois position of praising struggle for its own sake. While recognising certain worthy qualities brought out by it, I was too much impressed by its stultifying attributes to regard it as other than a necessary evil. In my opinion, only the leisured aristocrat really had a chance at —nor did I despise him because he was not forced to struggle. Instead, I was sorry that so few could share his good fortune. The condition was Millions of men must go to waste in order that a few might really live. Still—if those few were not upheld, no high culture would ever be built up. I never had any use for the American pioneer's worship of These things are necessary in their place, but not ends in themselves—and any attempt to make them ends in themselves is essentially uncivilised. Thus I have no fundamental meeting-ground with the rugged Yankee individualist. I represent rather the mood of the agrarian feudalism which preceded the pioneering and capitalistic phases. My ideal of life is , but simply . . . Well—so much for the past. Now we live in an age of easy abundance which makes possible the fulfilment of all moderate human wants through a relatively slight amount of labour. What shall be the result? Shall we still make resources when there is really a plethora of them? Shall we allow antique notions of allocation—"property," etc.—to interfere with the rational distribution of this abundant stock of resources among all those who require them? Shall we so fatuously as to on people who do not need to bear them, through the perpetuation of a set of now irrelevant and inapplicable rules of allocation? What objection is there to an intelligent centralised control of resources whose primary object shall be the elimination of want in every quarter—a thing possible without removing comfortable living from any one now enjoying it? To call the allocation of resources something "uncontrollable" by man—and in an age when virtually natural forces are harnessed and utilised—is simply infantile. It is simply that those who now have the lion's share don't want any fresh or rational allocation. It is needless to say that no sober thinker envisages a workless equalitarian paradise. Much work remains, and human capacities differ. High-grade service must still receive greater rewards than low-grade service. But amidst the present abundance of goods and minimisation of possible work, there must be When society give a man work, it must keep him comfortable without it; but it must give him work if it can, and must compel him to perform it when it is needed. This does not involve interference with life and habits (contrary to what some reactionaries say), . . . But of course the real need of change comes not from the mere fact of abundant resources, but from the growth of conditions making it impossible for millions to have any chance of getting resources under the present outworn set of artificial rules. This development is no myth. Machines had displaced 900,000 men in the U. S. the crash of '29, and no conceivable regime of "prosperity" (where by a people will have abundant and flexible resources and successfully exchange them among one another) will ever make it possible to avoid the permanent presence of of unemployed, so long as old-fashioned laissez-faire capitalism is adhered to. . . . And so I have readjusted my ideas. … I have gone almost reluctantly—step by step, as pressed by facts too insistent to deny—and am still quite as remote from Belknap's naive Marxism as I am from the equally naive Republican orthodoxy I have left behind. I am as set as ever against any upheaval—and believe that nothing of the kind is necessary in order to achieve a new and feasible equilibrium. The best of culture . Hitherto it has grown out of the life of the aristocrat. In future it may be expected to grow out of the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need be no attempt to drag culture down to the level of crude minds. That, indeed, be something to fight tooth and nail! With artificially regulated, we may well let interests follow a natural course. Inherent differences in people and in tastes will create different social-cultural classes as in the past—although the relation of these classes to the holding of material resources will be less fixed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknap's rampant Stalinism—but I'm telling you I'm no bolshevik! I am for the preservation of all values worth preserving—and for the maintenance of complete cultural continuity with the Western-European mainstream. Don't fancy that the dethronement of certain purely economic concepts means an abrupt break in that stream. Rather does it mean a return to art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
    H. P. Lovecraft

Related words: agriculture in agrarian societies, agriculture societies, agriculture in ancient societies, agriculture in medieval societies, agriculture in early civilizations, agricultural society, agricultural civilizations, agricultural society meaning

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