Crop Protection Quotes

In every remote corner of the world there are people like Carl Jones and Don Merton who have devoted their lives to saving threatened species. Very often, their determination is all that stands between an endangered species and extinction. But why do they bother? Does it really matter if the Yangtze river dolphin, or the kakapo, or the northern white rhino, or any other species live on only in scientists' notebooks? Well, yes, it does. Every animal and plant is an integral part of its environment: even Komodo dragons have a major role to play in maintaining the ecological stability of their delicate island homes. If they disappear, so could many other species. And conservation is very much in tune with our survival. Animals and plants provide us with life-saving drugs and food, they pollinate crops and provide important ingredients or many industrial processes. Ironically, it is often not the big and beautiful creatures, but the ugly and less dramatic ones, that we need most. Even so, the loss of a few species may seem irrelevant compared to major environmental problems such as global warming or the destruction of the ozone layer. But while nature has considerable resilience, there is a limit to how far that resilience can be stretched. No one knows how close to the limit we are getting. The darker it gets, the faster we're driving. There is one last reason for caring, and I believe that no other is necessary. It is certainly the reason why so many people have devoted their lives to protecting the likes of rhinos, parakeets, kakapos, and dolphins. And it is simply this: the world would be a poorer, darker, lonelier place without them.

White people “had the law,” to quote a curious phrase that crops up in historic sources. Black people didn’t. Formal law impinged on them only for purposes of control, not protection. Small crimes were crushed, big ones indulged—so long as the victims were black.

Some enterprising rabbit had dug its way under the stakes of my garden again. One voracious rabbit could eat a cabbage down to the roots, and from the looks of things, he'd brought friends. I sighed and squatted to repair the damage, packing rocks and earth back into the hole. The loss of Ian was a constant ache; at such moments as this, I missed his horrible dog as well. I had brought a large collection of cuttings and seeds from River Run, most of which had survived the journey. It was mid-June, still time--barely--to put in a fresh crop of carrots. The small patch of potato vines was all right, so were the peanut bushes; rabbits wouldn't touch those, and didn't care for the aromatic herbs either, except the fennel, which they gobbled like licorice. I wanted cabbages, though, to preserve a sauerkraut; come winter, we would want food with some taste to it, as well as some vitamin C. I had enough seed left, and could raise a couple of decent crops before the weather turned cold, if I could keep the bloody rabbits off. I drummed my fingers on the handle of my basket, thinking. The Indians scattered clippings of their hair around the edges of the fields, but that was more protection against deer than rabbits. Jamie was the best repellent, I decided. Nayawenne had told me that the scent of carnivore urine would keep rabbits away--and a man who ate meat was nearly as good as a mountain lion, to say nothing of being more biddable. Yes, that would do; he'd shot a deer only two days ago; it was still hanging. I should brew a fresh bucket of spruce beer to go with the roast venison, though . . . (Page 844)

Doesn't the Federal Farm bill help out all these poor farmers? No. It used to, but ever since its inception just after the Depression, the Federal Farm Bill has slowly been altered by agribusiness lobbyists. It is now largely corporate welfare ... It is this, rather than any improved efficiency or productiveness, that has allowed corporations to take over farming in the United States, leaving fewer than a third of our farms still run by families. But those family-owned farms are the ones more likely to use sustainable techniques, protect the surrounding environment, maintain green spaces, use crop rotations and management for pest and weed controls, and apply fewer chemicals. In other words, they're doing exactly what 80 percent of U.S. consumers say we would prefer to support, while our tax dollars do the opposite.

A nonhuman animal had better have a good lawyer. In 1508, Bartholomé Chassenée earned fame and fortune for his eloquent representation of the rats of his French province. These rats had been charged with destroying the barley crop and also with ignoring the court order to appear and defend themselves. Bartholomé Chassenée argued successfully that the rats hadn't come because the court had failed to provide reasonable protection from the village cats along the route.

I think the measure of advancement depends on where you are stood and from what distance you look. A thousand years ago, we farmed the fields, built towns and defended our land with swords and spears. It is little different now, save for the number of people we have to protect. We still kill with a sharp edge or point of metal, blood runs red still, sons ride off to war and parents grieve. If you look at the Empire in its whole, then it is peaceful. If you look closely, you will see the small wars, the bandits and rebellions. Look more closely still and you’ll see the petty crimes, the struggle to survive, the rich bleeding the poor. Even the soil can turn against its farmers, yielding few crops. Or the weather, a late frost killing the early crops. There is strife and conflict everywhere in the Empire. Everywhere you find men, you find conflict.

Flint's pond! Such is the poverty of our nomenclature. What right had the unclean and stupid farmer, whose farm abutted on this sky water, whose shores he has ruthlessly laid bare, to give his name to it? Some skin-flint, who loved better the reflecting surface of a dollar, or a bright cent, in which he could see his own brazen face; who regarded even the wild ducks which settled in it as trespassers; his fingers grown into crooked and bony talons from the long habit of grasping harpy-like; — so it is not named for me. I go not there to see him nor to hear of him; who never saw it, who never bathed in it, who never loved it, who never protected it, who never spoke a good word for it, nor thanked God that He had made it. Rather let it be named from the fishes that swim in it, the wild fowl or quadrupeds which frequent it, the wild flowers which grow by its shores, or some wild man or child the thread of whose history is interwoven with its own; not from him who could show no title to it but the deed which a like-minded neighbor or legislature gave him who thought only of its money value; whose presence perchance cursed — him all the shores; who exhausted the land around it, and would fain have exhausted the waters within it; who regretted only that it was not English hay or cranberry meadow — there was nothing to redeem it, forsooth, in his eyes — and would have drained and sold it for the mud at its bottom. It did not turn his mill, and it was no privilege to him to behold it. I respect not his labors, his farm where everything has its price, who would carry the landscape, who would carry his God, to market, if he could get anything for him; who goes to market for his god as it is; on whose farm nothing grows free, whose fields bear no crops, whose meadows no flowers, whose trees no fruits, but dollars; who loves not the beauty of his fruits, whose fruits are not ripe for him till they are turned to dollars. Give me the poverty that enjoys true wealth.

Most people found me a bit useless, I think. Or maybe I’d killed their potato plants at some point. People were fiercely protective of their potato crops in Verald.

But Hopkins didn’t act alone. He was borne along by a society afflicted by failed crops, a mini-ice age, poverty and civil war. Folk needed someone to blame and, let’s face it, the Devil has never shown up at his trials. Instead women old, young, hook-nosed or attractive, disabled, mostly poor or those who existed without the protection of men or status, took the fall.

By Mendel’s time, plant breeding had progressed to a point where every region boasted dozens of local varieties of peas, not to mention beans, lettuce, strawberries, carrots, wheat, tomatoes, and scores of other crops. People may not have known about genetics, but everyone understood that plants (and animals) could be changed dramatically through selective breeding. A single species of weedy coastal mustard, for example, eventually gave rise to more than half a dozen familiar European vegetables. Farmers interested in tasty leaves turned it into cabbages, collard greens, and kale. Selecting plants with edible side buds and flower shoots produced Brussels sprouts, cauliflower, and broccoli, while nurturing a fattened stem produced kohlrabi. In some cases, improving a crop was as simple as saving the largest seeds, but other situations required real sophistication. Assyrians began meticulously hand-pollinating date palms more than 4,000 years ago, and as early as the Shang Dynasty (1766–1122 BC), Chinese winemakers had perfected a strain of millet that required protection from cross-pollination. Perhaps no culture better expresses the instinctive link between growing plants and studying them than the Mende people of Sierra Leone, whose verb for “experiment” comes from the phrase “trying out new rice.

Eventually the potato's undeniable advantages over grain would convert all of northern Europe, but outside of Ireland the process was never anything less than a struggle. ... Louis (XVI) hatched an ingenious promotional scheme. He ordered a field of potatoes planted on the royal grounds and then posted his most elite guard to protect the crop during the day. He sent the guards home at midnight, and in due course the local peasants, suddenly convinced of the crop's value, made off in the night with the royal tubers.

Harriet turned round, and we both saw a girl walking towards us. She was dark-skinned and thin, not veiled but dressed in a sitara, a brightly coloured robe of greens and pinks, and she wore a headscarf of a deep rose colour. In that barren place the vividness of her dress was all the more striking. On her head she balanced a pitcher and in her hand she carried something. As we watched her approach, I saw that she had come from a small house, not much more than a cave, which had been built into the side of the mountain wall that formed the far boundary of the gravel plateau we were standing on. I now saw that the side of the mountain had been terraced in places and that there were a few rows of crops growing on the terraces. Small black and brown goats stepped up and down amongst the rocks with acrobatic grace, chewing the tops of the thorn bushes. As the girl approached she gave a shy smile and said, ‘Salaam alaikum, ’ and we replied, ‘Wa alaikum as salaam, ’ as the sheikh had taught us. She took the pitcher from where it was balanced on her head, kneeled on the ground, and gestured to us to sit. She poured water from the pitcher into two small tin cups, and handed them to us. Then she reached into her robe and drew out a flat package of greaseproof paper from which she withdrew a thin, round piece of bread, almost like a large flat biscuit. She broke off two pieces, and handed one to each of us, and gestured to us to eat and drink. The water and the bread were both delicious. We smiled and mimed our thanks until I remembered the Arabic word, ‘Shukran.’ So we sat together for a while, strangers who could speak no word of each other’s languages, and I marvelled at her simple act. She had seen two people walking in the heat, and so she laid down whatever she had been doing and came to render us a service. Because it was the custom, because her faith told her it was right to do so, because her action was as natural to her as the water that she poured for us. When we declined any further refreshment after a second cup of water she rose to her feet, murmured some word of farewell, and turned and went back to the house she had come from. Harriet and I looked at each other as the girl walked back to her house. ‘That was so…biblical,’ said Harriet. ‘Can you imagine that ever happening at home?’ I asked. She shook her head. ‘That was charity. Giving water to strangers in the desert, where water is so scarce. That was true charity, the charity of poor people giving to the rich.’ In Britain a stranger offering a drink to a thirsty man in a lonely place would be regarded with suspicion. If someone had approached us like that at home, we would probably have assumed they were a little touched or we were going to be asked for money. We might have protected ourselves by being stiff and unfriendly, evasive or even rude.

The arguments we hear today for the drug war are that we must protect teenagers from drugs, and prevent addiction in general. We assume, looking back, that these were the reasons this war was launched in the first place. But they were not. They crop up only occasionally, as asides. The main reason given for banning drugs184—the reason obsessing the men who launched this war—was that the blacks, Mexicans, and Chinese were using these chemicals, forgetting their place, and menacing white people. It took me a while to see that the contrast between the racism directed at Billie and the compassion offered to addicted white stars like Judy Garland was not some weird misfiring of the drug war—it was part of the point.

I know for a fact that I would be awful if I was built like Serena Williams or Jennifer Lopez... If I had a body remotely close to what they have, I would be a terror. My ass would cause me to do really inappropriate and rude things. I'd be so ridiculous that people would be able to pick my labia out of a lineup. I'd wear zero clothes any- and everywhere, every day. I'd show up at church rocking a denim thong and a cropped T-shirt and have the nerve to sit right next to the head usher and dare her to say anything to me. And if anyone did say something to me, I'd tell them, "Jesus blessed me in many ways, and I am just showing off His works. HALLELUJAH." People would be disgusted and appalled by me and I wouldn't care. All insults would bounce off my ample backside. To whom much is given, much is required, and I'd require that my much would be given nary an inch of fabric. I'd hire a band whose sole job would be to follow me around and play theme music for my yansh, based on the mood I was in... I might opt to walk backwards into any room I entered, because why not?... I might also declare my booty its own limited liability corporation, assigning myself as CEO and chairman of the Donk. My jeans would be tax-deductible business expenses, and I would add my ass to my LinkedIn profile's Skills section. Everyone would throw hate ration in my dancery, and I wouldn't even see it, protected as I would be by the throne I sat atop.

By the time John F. Kennedy became involved in 1961, the situation was out of control. So Kennedy simply invaded the country. In 1962, he sent the U.S. Air Force to start bombing South Vietnam, using planes with South Vietnamese markings. Kennedy authorized the use of napalm, chemical warfare, to destroy the ground cover and crops. He started the process of driving the rural population into what were called 'strategic hamlets,' essentially concentration camps, where people were surrounded by barbed wire, supposedly to protect them from the guerillas who the U.S. government knew perfectly well they supported. This 'pacification' ultimately drove millions of people out of the countryside while destroying large parts of it. Kennedy also began operations against North Vietnam on a small scale. That was 1961.

Village life certainly brought the first farmers some immediate benefits, such as better protection against wild animals, rain and cold. Yet for the average person, the disadvantages probably outweighed the advantages. This is hard for people in today’s prosperous societies to appreciate. Since we enjoy affluence and security, and since our affluence and security are built on foundations laid by the Agricultural Revolution, we assume that the Agricultural Revolution was a wonderful improvement. Yet it is wrong to judge thousands of years of history from the perspective of today. A much more representative viewpoint is that of a three-year-old girl dying from malnutrition in first-century China because her father’s crops have failed. Would she say, ‘I am dying from malnutrition, but in 2,000 years, people will have plenty to eat and live in big air-conditioned houses, so my suffering is a worthwhile sacrifice’? What

There were, to be sure, some grounds for the ranchers’ bitterness toward sheep. It was known that sheep cold be destructive to grass. Their small, sharp hoofs knifed deep into the sod, turning it up and cutting it so thoroughly that years were necessary for a new growth of grass to appear. In grazing also it could be held that they were harmful to the ranges because of their method of cropping down close to the roots and at times even below them. A sheep band allowed to graze too long on one range could utterly destroy it, reduce it to barren uselessness as quickly and completely as could a cloud of locusts swarm down and destroy a tract of grain. Bed grounds also were harmful to the pastures. Herders brought their sheep together at night to protect them from the ravages of roving wolves, coyotes, and bears, and should the band be permitted to occupy the same bed grounds for too long a period, the growth was soon worn off, exposing the bare earth, hopeless for future grass.

How did farming change how much physical activity we do and how we use our bodies to do the work? Although hunting and gathering is not easy, nonfarming populations like the Bushmen or the Hadza generally work only five to six hours a day.36 Contrast this with a typical subsistence farmer’s life. For any given crop, a farmer has to clear a field (perhaps by burning vegetation, clearing brush, removing rocks), prepare the soil by digging or plowing and perhaps fertilizing, sow the seeds, and then weed and protect the growing plants from animals such as birds and rodents. If all goes well and nature provides enough rain, then comes harvesting, threshing, winnowing, drying, and finally storing the seeds. As if that were not enough, farmers also have to tend animals, process and cook large batches of foods (for example by curing meat and making cheese), make clothing, build and repair homes and barns, and defend their land and stored harvests. Farming involves endless physical toil, sometimes from dawn to dusk. As

Why is the forest such an effective agent in the prevention of soil erosion and in feeding the springs and rivers? The forest does two things: (1) the trees and undergrowth break up the rainfall into fine spray and the litter on the ground protects the soil from erosion; (2) the residues of the trees and animal life met with in all woodlands are converted into humus, which is then absorbed by the soil underneath, increasing its porosity and waterholding power. The soil cover and the soil humus together prevent erosion and at the same time store large volumes of water. These factors -- soil protection, soil porosity, and water retention -- conferred by the living forest cover, provide the key to the solution of the soil erosion problem. All other purely mechanical remedies such as terracing and drainage are secondary matters, although of course important in their proper place. The soil must have as much cover as possible; it must be well stocked with humus so that it can drink in and retain the rainfall. It follows, therefore, that in the absence of trees there must be a grass cover, some cover-crop, and ample provision for keeping up the supply of humus." (An Agricultural Testament)

There are hundreds of examples of highly functioning commons around the world today. Some have been around for centuries, others have risen in response to economic and environmental crises, and still others have been inspired by the distributive bias of digital networks. From the seed-sharing commons of India to the Potato Park of Peru, indigenous populations have been maintaining their lands and managing biodiversity through a highly articulated set of rules about sharing and preservation. From informal rationing of parking spaces in Boston to Richard Stallman’s General Public License (GPL) for software, new commons are serving to reinstate the value of land and labor, as well as the ability of people to manage them better than markets can. In the 1990s, Elinor Ostrom, the American political scientist most responsible for reviving serious thought about commoning, studied what specifically makes a commons successful. She concluded that a commons must have an evolving set of rules about access and usage and that it must have a way of punishing transgressions. It must also respect the particular character of the resource being managed and the people who have worked with that resource the longest. Managing a fixed supply of minerals is different from managing a replenishing supply of timber. Finally, size and place matter. It’s easier for a town to manage its water supply than for the planet to establish water-sharing rules.78 In short, a commons must be bound by people, place, and rules. Contrary to prevailing wisdom, it’s not an anything-goes race to the bottom. It is simply a recognition of boundaries and limits. It’s pooled, multifaceted investment in pursuit of sustainable production. It is also an affront to the limitless expansion sought by pure capital. If anything, the notion of a commons’ becoming “enclosed” by privatization is a misnomer: privatizing a commons breaks the boundaries that protected its land and labor from pure market forces. For instance, the open-source seed-sharing networks of India promote biodiversity and fertilizer-free practices among farmers who can’t afford Western pesticides.79 They have sustained themselves over many generations by developing and adhering to a complex set of rules about how seed species are preserved, as well as how to mix crops on soil to recycle its nutrients over centuries of growing. Today, they are in battle with corporations claiming patents on these heirloom seeds and indigenous plants. So it’s not the seed commons that have been enclosed by the market at all; rather, the many-generations-old boundaries have been penetrated and dissolved by disingenuously argued free-market principles.

The foragers’ secret of success, which protected them from starvation and malnutrition, was their varied diet. Farmers tend to eat a very limited and unbalanced diet. Especially in premodern times, most of the calories feeding an agricultural population came from a single crop – such as wheat, potatoes or rice – that lacks some of the vitamins, minerals and other nutritional materials humans need. The typical peasant in traditional China ate rice for breakfast, rice for lunch and rice for dinner. If she was lucky, she could expect to eat the same on the following day. By contrast, ancient foragers regularly ate dozens of different foodstuffs. The peasant’s ancient ancestor, the forager, may have eaten berries and mushrooms for breakfast; fruits, snails and turtle for lunch; and rabbit steak with wild onions for dinner. Tomorrow’s menu might have been completely different. This variety ensured that the ancient foragers received all the necessary nutrients. Furthermore, by not being dependent on any single kind of food, they were less liable to suffer when one particular food source failed. Agricultural societies are ravaged by famine when drought, fire or earthquake devastates the annual rice or potato crop. Forager societies were hardly immune to natural disasters, and suffered from periods of want and hunger, but they were usually able to deal with such calamities more easily. If they lost some of their staple foodstuffs, they could gather or hunt other species, or move to a less affected area. Ancient foragers also suffered less from infectious diseases. Most of the infectious diseases that have plagued agricultural and industrial societies (such as smallpox, measles and tuberculosis) originated in domesticated animals and were transferred to humans only after the Agricultural Revolution. Ancient foragers, who had domesticated only dogs, were free of these scourges. Moreover, most people in agricultural and industrial societies lived in dense, unhygienic permanent settlements – ideal hotbeds for disease. Foragers roamed the land in small bands that could not sustain epidemics. The wholesome and varied diet, the relatively short working week, and the rarity of infectious diseases have led many experts to define pre-agricultural forager societies as ‘the original affluent societies’.

Now, before you invade a foreign city. Here’s the law: Offer the fools a peace treaty. They can remain in their city as your slaves doing forced labor for you. And if they refuse your generosity? Kill every goddamned one of their men. And take their women, children, livestock, and wealth as plunder.” The same guy raised his hand and yelled, “Can we fuck these women, too?” It was a stupid question, but Moses replied patiently, “Of course. Fuck them—use them as footstools, punching bags, scarecrows—who cares? They’re slaves! Do whatever you want with them. “Just remember, all you have to do is obey Yahweh. Then you will have no worries and nothing to fear. He will take care of you. But be careful, because Yahweh will test you. He will send false prophets and phony dream interpreters. “If you encounter one? And his predictions come true? And he wants you to worship another god? Don’t be impressed! Beware! Yahweh sent him to tempt you. “So kill anyone who prophesies in the name of another god. “And kill anyone who pretends to be a prophet and is not! “And if you find a town worshipping another god—kill everyone in it! And kill their livestock! Plunder their homes! Burn that despicable town to the ground and never rebuild it! Make it a perpetual burnt offering to Yahweh. “And whatever you do, for god’s sake, do not imitate the detestable Canaanite religions! Do not incinerate your children, or practice sorcery, or witchcraft. And don’t interpret omens. These practices are detestable to Yahweh. “Above all, DO NOT worship their gods! Don’t worship the sun! Or the moon! Or the stars in the sky! Yahweh gave those to the suckers in other nations as their gods. If you worship just one of them—just one time…” Moses shuddered at the thought. “Well, let’s just say, Yahweh is jealous—real jealous! If he catches you worshipping another god, I have to tell you that the gigs up. He’ll kick your asses out of the Promised Land. And scatter you among the other nations like snake shit scattered about the desert.”   Obey Yahweh and you will live in paradise   “Just obey Yahweh. You hear me? Obey him, and you will live in paradise. He will protect you from your enemies. Send rain for your crops. Nurture your herds. You will have abundant food and wine. Maybe free dance lessons—who knows? There is no limit to Yahweh’s love! Obey him, and your lives will be perfect. Disobey him, and you are fucked! It’s just that simple.” Moses waited for the impact of this essential truth to resister in their brains. Regretfully, it did not. But he concluded, “Anyhow, I’m one-hundred and twenty years old. I cannot lead you into the Promised Land. Joshua will lead you.” He again found Joshua in the crowd. “Joshua, come on up here!” Joshua, startled awake, elbowed his way through the crowd and

1. Insects and fungi are not the real cause of plant diseases but only attack unsuitable varieties or crops imperfectly grown. Their true role is that of censors for pointing out the crops that are improperly nourished and so keeping our agriculture up to the mark. In other words, the pests must be looked upon as Nature's professors of agriculture: as an integral portion of any rational system of farming. 2. The policy of protecting crops from pests by means of sprays, powders, and so forth is unscientific and unsound as, even when successful, such procedure merely preserves the unfit and obscures the real problem -- how to grow healthy crops." (An Agricultural Testament)

The main characteristic of Nature’s farming can … be summed up in a few words. Mother earth never attempts to farm without live stock; she always raises mixed crops; great pains are taken to preserve the soil and to prevent erosion; the mixed vegetable and animal wastes are converted into humus; there is no waste; the processes of growth and the processes of decay balance one another; ample provision is made to maintain large reserves of fertility; the greatest care is taken to store the rainfall; both plants and animals are left to protect themselves against disease.1

13 Reasons to include Curry Leaves to your Diet Sambar. Upma. Dal. Poha. What do they all have in common? A tempering rich in curry leaves. But curry leaves – or Curry leaves, as they are commonly known in India – do more good than simply seasoning your food. Curry power benefits include weight loss and a drop in cholesterol levels. But there’s lots more that the Curry leaves can do. Here are 13 reasons to chew on those curry leaves that pop up on your plate. To keep anaemia away The humble Curry leaves is a rich source of iron and folic acid. Anaemia crops up when your body is unable to absorb iron and use it. “Folic acid is responsible for iron absorption and as Curry leaves is a rich source of both compounds, it’s the perfect choice if you’re looking to amp up your iron levels,” says Alpa Momaya, a Diet & Wellness consultant with Sunrise nutrition hub. To protect your liver If you are a heavy drinker, eating curry leaves can help quell liver damage. A study published in Asian Journal of Pharmaceutical and Clinical Research has revealed that curry leaves contain kaempferol, a potent antioxidant, and can protect the liver from oxidative stress and harmful toxins. To maintain blood sugar levels A study published in the Journal of Plant food for Nutrition has revealed that curry leaves can lower blood sugar levels by affecting the insulin activity. To keep your heart healthy A study published in the Journal of Chinese Medicine showed that “curry leaves can help increase the amount of good cholesterol (HDL) and protect you from heart disease and atherosclerosis,” Momaya says. To aid in digestion Curry leaves have a carminative nature, meaning that they prevent the formation of gas in the gastrointestinal tract and facilitate the expulsion of gas if formed. Ayurveda also suggests that Curry leaves has mild laxative properties and can balance the pitta levels in the body. Momaya’s advice: “A juice of curry leaves with a bit of lime juice or added to buttermilk can be consumed for indigestion.” To control diarrhoea Even though curry leaves have mild laxative properties, research has shown that the carbazole alkaloids in curry leaves can help control diarrhoea. To reduce congestion Curry leaves has long been a home remedy when it comes to dealing with a wet cough, sinusitis or chest congestion. Curry leaves, packed with vitamin C and A and rich in kaempferol, can help loosen up congested mucous. To help you lose weight Curry leaves is known to improve digestion by altering the way your body absorbs fat. This quality is particularly helpful to the obese. To combat the side effects of chemotherapy Curry leaves are said to protect the body from the side effects of chemotherapy and radiotherapy. They also help protect the bone marrow and halt the production of free radicals in the body. To improve your vision Curry leaves is high in vitamin A, which contains carotenoids that can protect the cornea. Eating a diet rich in curry leaves can help improve your vision over time. To prevent skin infections Curry leaves combines potent antioxidant properties with powerful anti-bacterial, anti-fungal and antiprotozoal properties. It is a common home remedy for common skin infections such as acne and fungal infections of the nail. To get better hair Curry leaves has long been used to prevent greying of the hair by our grandmothers. It also helps treat damaged hair, tackle hair fall and dandruff and add bounce to limp hair. To take care of skin Curry leaves can also be used to heal damaged skin. Apply a paste on burns, cuts, bruises, skin irritations and insect bites to ensure quick recovery and clean healing. Add more Curry leaves to your diet and enjoy the benefits of curry leaves.

Even so, dozens of blacks did escape each year. They established rogue settlements in the mountains, where they grew crops, raised families, practiced their religions, and trained bands of swift and effective jungle warriors to raid the plantations, free slaves, and kill Englishmen. In their capital, Nanny Town, the runaways were said to be led by an ancient and powerful witch, Granny Nanny, who protected her warriors with magical spells.

The people who lived in that region considered the sun as their protector. It helped them grow crops and always lit the way to safety. However, one fateful night, a band of criminals attacked their village. They fled deep into the mountain gorges. The sun so desperately wanted to help them. Its people were freezing, surrounded by ice and darkness. In its attempt to help reach the people, it cut itself on the jagged mountain tops. The danger passed but since that day, the people of the village have been finding pieces of the sun in that area ever since. The gems are considered to give protection and luck to the wearer. It's called Mountain Fire.

zone. Gradually it severs the leaf from access to water, and the leaf dries and browns and in most cases falls off, either under its own weight or encouraged by wintery rains and winds. Within a few hours, the tree will have released substances to heal the scar the leaf has left, protecting itself from the evaporation of water, infection, or the invasion of parasites. Even as the leaves are falling, the buds of next year’s crop are already in place, waiting to erupt again in spring. Most trees produce their buds in high summer, and the autumn leaf fall reveals them, neat and expectant, protected from the cold by thick scales. We rarely notice them because we think

Even as the leaves are falling, the buds of next year’s crop are already in place, waiting to erupt again in spring. Most trees produce their buds in high summer, and the autumn leaf fall reveals them, neat and expectant, protected from the cold by thick scales. We rarely notice them because we think we’re seeing the skeleton of the tree, a dead thing until the sun returns./ The tree is waiting. It has everything ready. It’s fallen leaves are mulching the forest floor, and its roots are drawing up the extra winter moisture, providing a firm anchor against seasonal storms. Its ripe cones and nuts are providing essential food in this scarce time for mice and squirrels, and its bark is hosting hibernating insects and providing a source of nourishment for hungry deer. It is far from dead. It is in fact the life and soul of the wood. It’s just getting on with it quietly. It will not burst into life in the spring. It will just put on a new coat and face the world again.

Some say God is a spirit, a force, an ultimate reality. Ask seven people what all of that means and you’ll get seven different answers. So what is God? Just another name for whatever makes you feel special and protected? There’s a big, early-season storm blowing itself out in the Gulf of Mexico. It’s bounced around the Gulf, killing people from Florida to Texas and down into Mexico. There are over 700 known dead so far. One hurricane. And how many people has it hurt? How many are going to starve later because of destroyed crops? That’s nature. Is it God? Most of the dead are the street poor who have nowhere to go and who don’t hear the warnings until it’s too late for their feet to take them to safety.

In springtime when I lived at the White House, we used to plant what’s called a “three sisters” vegetable patch in our garden on the South Lawn, mixing a crop of corn, beans, and squash together in one place. This is a traditional Native American method for growing food in a resourceful way, one that’s been used for many hundreds of years and is based on the idea that each type of plant has something vital to offer the others: The corn grows tall and creates a natural pole for the bean plants to climb. The beans provide nitrogen, a nutrient that helps the other plants grow more efficiently, and the squash stays low to the ground, its large, spreading leaves helping to block weeds and keep the soil moist. The plants grow at different rates; the vegetables harvest at different times. But the mix provides a system of mutual protection and benefit—the tall and the small continually working together. It’s not just the corn, and not just the beans, but rather the corn and the beans and the squash combined that yield a healthy crop. The balance comes from the combination. I’ve started to think about both my life and our wider human community in these terms. We are here to share benefits and protection. Our balance rests upon this ideal, the richness of these combinations. If I begin to feel out of sync, if I’m feeling unsupported or overwhelmed, I try to take stock of what my garden holds, what I’ve planted and what I still need to mix in: What’s feeding my soil? What’s helping to block the weeds? Am I cultivating both the small and the tall?

The standard fiber of world history, America's traditional crop, hemp, could provide our textiles and paper and be the premier source for cellulose. The war industries—DuPont, Allied Chemical, Monsanto, etc.,—are protected from competition by the marijuana laws. They make war on the natural cycle and the common farmer.

The old man smiled at me, dark eyes twinkling over his spectacles. ‘I think God has already sent us angels enough, mon ami. But I shall pray he watch over us this night nevertheless.’ “‘And what’s the point of that, priest?’ “Rafa blinked. ‘What is the point of—’ “‘Praying. Oui.’ “The old man looked at me as if I’d asked the point of breathing. ‘I…’ “‘Two soldiers stand on a field of battle,’ I told him. ‘Both are convinced God is on their side. Both pray to their Lord and Redeemer to smite their enemy low, and to the Mothermaid to protect them from all harm. But somebody’s going to lose. Somebody’s wasting their fucking time. Maybe, just maybe … it’s both of them?’ “The priest frowned. ‘God cannot be said to be on the side of the Dead.’ “‘You’re missing the point, old man. All on earth below and hea’en above is the work of my hand…’ “‘… And all the work of my hand is in accord with my plan.’ “‘You think those refugees we met on the road didn’t pray with everything they had to not lose their homes? You think Lachlunn á Cuinn didn’t pray for his wife and son to stay alive? See, that divine plan shite is what the pulpit-hucksters feed you when things start to go wrong. After they’ve passed around the collection plate, of course. When your crops fail or your cancer spreads or whatever else you’ve begged him for doesn’t come to pass. That’s the solace they’ll offer. It’s God’s will, they’ll tell you. Part of the divine plan. “‘What they don’t point out is, if he has a plan? There’s no sense praying for anything. If His will be done is the golden rule, then God’s going to do what he wants, regardless of how hard you beg him. And imagine, just for a second, the sense of entitlement it takes to ask him for anything in the first place. The fucking ego you’d need to think that this is somehow all for you. What if you ask for something that’s not his will? You want him to alter the course of the divine plan? For you? See, that’s the grift of it all. That’s the genius. You get what you pray for? Huzzah, God fucking loves you. But your prayers go unanswered?’ I snapped my fingers. ‘Just wasn’t part of the plan.

On March 28, 2013, President Barack Obama signed the short-term spending bill HR 933 into law to prevent the government from shutting down. Discreetly slipped inside the bill, however, was an additional rider—section 735, dubbed the Farmer Assurance Provision.   Environmental activists had their own nickname for it: the “Monsanto Protection Act.” Outraged, they argued that the rider—which had been written by Senator Roy Blunt (R-Mo.), in collaboration with Monsanto itself[1]—would provide big agribusiness with immunity from judicial oversight. In effect, it would allow the US Department of Agriculture to approve of the planting of genetically modified crops even if the judiciary had declared them unsafe.

As I sat in his archives, reading over the piles of fading papers that survive from the launch of the drug war, there was one thing I found hardest to grasp at first. The arguments we hear today for the drug war are that we must protect teenagers from drugs, and prevent addiction in general. We assume, looking back, that these were the reasons this war was launched in the first place. But they were not. They crop up only occasionally, as asides. The main reason given for banning drugs184—the reason obsessing the men who launched this war—was that the blacks, Mexicans, and Chinese were using these chemicals, forgetting their place, and menacing white people.

The arguments we hear today for the drug war are that we must protect teenagers from drugs, and prevent addiction in general. We assume, looking back, that these were the reasons this war was launched in the first place. But they were not. They crop up only occasionally, as asides. The main reason given for banning drugs184—the reason obsessing the men who launched this war—was that the blacks, Mexicans, and Chinese were using these chemicals, forgetting their place, and menacing white people.

The third major lesson in life is this: learn how to nourish and protect your crops all summer. Sure enough, as soon as you’ve planted, the busy bugs and noxious weeds are out to take things over. And here is the next bit of truth: they will take it, unless you prevent it. There

Harley Diekerhoff looked up from peeling potatoes to glance out the kitchen window. It was still snowing... even harder than it had been this morning. So much white, it dazzled. Hands still, breath catching, she watched the thick, white flakes blow past the ranch house at a dizzying pace, enthralled by the flurry of the lacy snowflakes. So beautiful. Magical A mysterious silent ballet in all white, the snow swirling, twirling just like it did in her favorite scene from the Nutcracker—the one with the Snow Queen and her breathtaking corps in their white tutus with their precision and speed—and then that dazzling snow at the end, the delicate flakes powdering the stage. Harley’s chest ached. She gripped the peeler more tightly, and focused on her breathing. She didn’t want to remember. She wasn’t going to remember. Wasn’t going to go there, not now, not today. Not when she had six hungry men to feed in a little over two hours. She picked up a potato, started peeling. She’d come to Montana to work. She’d taken the temporary job at Copper Mountain Ranch to get some distance from her family this Christmas, and working on the Paradise Valley cattle ranch would give her new memories. Like the snow piling up outside the window. She’d never lived in a place that snowed like this. Where she came from in Central California, they didn’t have snow, they had fog. Thick soupy Tule fog that blanketed the entire valley, socking in airports, making driving nearly impossible. And on the nights when the fog lifted and temperatures dropped beneath the cold clear sky, the citrus growers rushed to light smudge pots to protect their valuable, vulnerable orange crops. Her family didn’t grow oranges. Her family were Dutch dairy people. Harley had been raised on a big dairy farm in Visalia, and she’d marry a dairyman in college, and they’d had their own dairy, too. But that’s the part she needed to forget. That’s why she’d come to Montana, with its jagged mountains and rugged river valleys and long cold winters. She’d arrived here the Sunday following Thanksgiving and would work through mid-January, when Brock Sheenan’s housekeeper returned from a personal leave of absence. In January, Harley would either return to California or look for another job in Crawford County. Harley was tempted to stay, as the Bozeman employment agency assured her they’d have no problem finding her a permanent position if she wanted one.

A farmer cannot make a seed grow into a fruitful crop. He cannot argue, manipulate, or demand it to bear fruit. But he can plant the seed into fertile soil, give it water and nutrients, protect it from weeds, and then turn it over to God. Millions of farmers have made a livelihood from this process over the centuries. They know that not every seed sprouts. But most will grow when planted in proper soil and given what they need. There is no guarantee that anything in this book will change your spouse. But that’s not what this book is about. It’s about you daring to love. And if you take the Love Dare seriously, there is a high likelihood that you will be personally changed from the inside out.

contrast, people living right on the edge of farmland are understandably eager to see the end of farming that is noisy, smelly and messy, even if it’s all an essential part of a farmer’s livelihood — and even if the farm was there long before their subdivisions were. But deep in the public gut is a feeling that farmland is a community resource, not just a commodity, and one day we all might have to depend on our own local farms to supply a lot more of our food. Fields used for export crops and animals today are our insurance against food insecurity tomorrow. It’s a primal, practical instinct to protect ourselves against food shortages, however disconnected that might be from the reality of what’s being produced on farms on the edges of our cities. That might be horses, Christmas trees, ornamental shrubs, flowers, or produce and livestock for export — all completely unrelated to what we are eating today, but grown on land that could feed us tomorrow if we really needed it.

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genetically modified grains typically contain higher levels of agglutinins to help protect industrial crops from pests. Wheat

and saw that the cat who had slipped through the door earlier was stretching now, shiny eyes turned on Leonard. ‘It is an old local folk tale, Mr Gilbert, about three fairy children who many years ago crossed between the worlds. They emerged from the woods one day into the fields where the local farmers were burning stubble and were taken in by an elderly couple. From the start, there was something uncanny about them. They spoke a strange language, they left no footprints behind them when they walked, and it is said that at times their skin appeared almost to glow. ‘They were tolerated at first, but as things began to go wrong in the village – a failed crop, the stillbirth of a baby, the drowning of the butcher’s son – people started to look to the three strange children in their midst. Eventually, when the well ran dry, the villagers demanded that the couple hand them over. They refused and were banished from the village. ‘The family set up instead in a small stone croft by the river, and for a time they lived in peace. But when an illness came to the village, a mob was formed and one night, with torches lit, they marched upon the croft. The couple and the children clung together, surrounded, their fates seemingly inevitable. But just as the villagers began to close in, there came the eerie sound of a horn on the wind and a woman appeared from nowhere, a magnificent woman with long, gleaming hair and luminous skin. ‘The Fairy Queen had come to claim her children. And when she did, she cast a protection spell upon the house and land of the old couple in gratitude to them for protecting the prince and princesses of fairyland. ‘The bend of the river upon which Birchwood Manor now stands has been recognised ever since amongst locals as a place of safety. It is even said that there are those who can still see the fairy enchantment – that it appears to a lucky few as a light, high up in the attic window of the house.’ Leonard wanted to ask whether Lucy, with all of her evident learning and scientific reason, really believed that it was true – whether she thought that Edward had seen a light in the attic that night and that the house had protected him – but no matter how he rearranged the words in his mind, the question seemed impolite and certainly impolitic. Thankfully, Lucy seemed to have anticipated his line of thinking. ‘I believe in science, Mr Gilbert. But one of my first loves was natural history. The earth is ancient and it is vast and there is much that we do not yet comprehend. I refuse to accept that science and magic are opposed; they are both valid attempts to understand the way that our world works. And I have seen things, Mr Gilbert; I have dug things up from the earth and held them in my hand and felt things that our science cannot yet explain. The story of the Eldritch Children is a

the prophet Ezekiel. Hear the word of the Lord…” Though you don't deserve what I'm going to do for you, I will lead you home to bring honor to my name and to show foreign nations that I am holy. Then, they will know that I am the Lord God. I have spoken. I will gather you from the foreign nations and bring you home. I will sprinkle you with clean water, and you will be clean and acceptable to me. I will wash away everything that makes you unclean, and I will remove your disgusting idols. I will take away your stubborn heart and give you a new heart and a desire to be faithful. You will have only pure thoughts, because I will put my Spirit in you and make you eager to obey my laws and teachings. You will once again live in the land I gave your ancestors; you will be my people, and I will be your God. I will protect you from anything that makes you unclean. Your fields will overflow with grain, and no one will starve. Your trees will be filled with fruit, and crops will grow in your fields, so that you will never again feel ashamed for not having enough food. You will remember your evil ways and hate yourselves for what you've done… After I have made you clean, I will let you rebuild your ruined towns and let you live in them. Your land will be plowed again, and nobody will be able to see that it was once barren. Instead, they will say that it looks as beautiful as the garden of Eden. They won't see towns lying in ruins, but they will see your strong cities filled with people. Then the nearby nations that survive will know that I am the one who rebuilt the ruined places and replanted the barren fields. I, the Lord, make this promise. I will once again answer your prayers, and I will let your nation grow until you are like a large flock of sheep. The towns that now lie in ruins will be filled with people, just as Jerusalem was once filled with sheep to be offered as sacrifices during a festival. Then you will know that I am the LORD.1

Rogationtide’s stated function may have changed over time, but its expression and key themes remained remarkably similar over the course of more than a thousand years. Anglo-Saxon preachers talk of penitence and blessing; later medieval writers speak of the processions driving away evil spirits, purifying the air and protecting crops from harm; post-Reformation descriptions instead extol the perambulations for promoting good neighbourliness and gratitude to God.

Byron Bunch, that weeded another man’s laidby crop, without any halvers. The fellow that took care of another man’s whore while the other fellow was busy making a thousand dollars. And got nothing for it. Byron Bunch that protected her good name when the woman that owned the good name and the man she had given it to had both thrown it away, that got the other fellow’s bastard born in peace and quiet and at Byron Bunch’s expense, and heard a baby cry once for his pay. Got nothing for it except permission to fetch the other fellow back to her soon as he got done collecting the thousand dollars and Byron wasn’t needed anymore. Byron Bunch

The Doubly Green Revolution: Food for All in the Twenty-first Century (1999), Gordon Conway. Experience tells. Conway has seen it all and knows exactly how GE fits into simultaneously feeding the world and protecting the environment.

Hundreds of years ago in ancient Japan, Japanese farmers began using options to protect the price of their rice crops.

Peter Kareiva, chief scientist for The Nature Conservancy, articulates a growing realization among environmental organizations: “We have to stop thinking of protected areas as ‘protected from people’ and recast protected areas as resources and assets that are ‘protected for people.

idea that each type of plant has something vital to offer the others: The corn grows tall and creates a natural pole for the bean plants to climb. The beans provide nitrogen, a nutrient that helps the other plants grow more efficiently, and the squash stays low to the ground, its large, spreading leaves helping to block weeds and keep the soil moist. The plants grow at different rates; the vegetables harvest at different times. But the mix provides a system of mutual protection and benefit—the tall and the small continually working together. It’s not just the corn, and not just the beans, but rather the corn and the beans and the squash combined that yield a healthy crop. The balance comes from the combination.

One of the analogies favored by the Stoics to describe their philosophy was that of a fertile field. Logic was the protective fence, physics was the field, and the crop that all this produced was ethics—or how to live.

As the castle suggests, war was the natural state of the feudal world. Ambitious lords, especially as population increased and land became scarce, waged war upon one another. Younger sons tried to win new fiefs by the sword, since they could not hope to inherit them, and often fought against their fathers or older brothers. Lords perhaps fought more often against their own vassals, or rather against men whom they claimed as their vassals, than they did with other lords. Vassals were ever quarreling with their lords over the conditions of their vassalage and the services which they were bound to render. In many cases men were unwilling vassals whose fathers had been defeated in war and forced to acknowledge the victor as lord; such men naturally would revolt at the first good opportunity. The whole situation was one of disorderly rivalry where every one was trying to increase his power at the expense of others. There were, however, some mitigating features about feudal warfare. We must remember for one thing that war had been incessant before feudalism and that it has not ceased yet. Then feudal warfare was in the main conducted on a small scale; it was local or neighborhood war and the numbers of men engaged were never very large nor the number killed very great. Their armor protected the knights fairly well, and they were more often captured, imprisoned, and ransomed than they were slain. One reads of bitter strife between lord and vassal or father and son drawn out over many years, and finds both contestants as hale and hearty at the end as they had been at the beginning. The peasants, whose crops were destroyed and homes burned, and who had neither armor nor the prospect of large ransom to protect their lives, were the ones to suffer most from these neighborhood wars and from the ravages of robber knights who got their living largely by plundering raids.

By the time John F. Kennedy became involved in 1961, the situation was out of control. So Kennedy simply invaded the country. In 1962, he sent the U.S. Air Force to start bombing South Vietnam, using planes with South Vietnamese markings. Kennedy authorized the use of napalm, chemical warfare, to destroy the ground cover and crops. He started the process of driving the rural population into what were called 'strategic hamlets,' essentially concentration camps, where people were surrounded by barbed wire, supposedly to protect them from the guerillas who the U.S. government knew perfectly well they supported. This 'pacification' ultimately drove millions of people out of the countryside while destroying large parts of it. Kennedy also began operations against North Vietnam on a small scale. That was 1962.

Our God," he began, "bless these people, and the instruments of our work, so that we may use these things to do your will. Look favorably upon these your servants so that those they meet may know your glory. Protect Joseph and his family, his lands and crops, and all the work you have given his hands to do, and remain with them all the days of their lives.

In 2015, 92 percent of all corn, 94 percent of all cotton, and 94 percent of all soybeans grown in the United States were genetically engineered in this way. The altered crops offer considerable environmental and economic advantages. By planting crops that have enhanced abilities to protect themselves against pests, farmers can attain higher yields while reducing their reliance on harsh chemical pesticides and herbicides.

Does not a farmer protect his crop? Does he not have a spirit? And does a mother, who produces children and food for her table, not protect and govern her children? I am not certain, Salome, that men can be so

Rather than forage and follow animal migrations, people of the post-Neolithic world became tied to the land in a more direct way, critically dependent on factors such as regional suitability for crops and availability of food for domestic animals. This adaptation then led to inevitable borders between settlements that also didn’t exist in nomadic life. As such, emerging settlements were vulnerable, requiring protection of their location and economic productions. This then meant the need for increased organization through new social institutions. To translate into terms of modern political economy, you thus have the basis for property (ownership); capital (means of production); labor specialization (jobs); regulation (government); and protection (law/police/military). In other words, you have grounds for what is now the ultimate mechanism of survival once again: the market system of economics.

It is the owl feathers that are the sign of death, the messengers from the other world. The eagle feather is a sign of life, attached to all the activities of the living: making rain, planting and harvesting crops, success in fishing, protecting homes, and curing illness. The feather is considered the breath of life, processing the power and spirit of the bird of which it was once a living part.

Ah, the elusive Alpha. The cream of the crop, so to speak. He is masculine in the purest form of the word; confident, capable, fiercely protective of those he cares about, a good father to his children, and a good lover to his woman. He won’t always go along with what you want because he’s got his own ideas of how things should be done, but when it really matters, he’ll listen to your opinion. And your feelings. Though he doesn’t often talk about them, he’s not afraid of feelings—yours or his own—and he’s not afraid of commitment like an Asshole is.

In ordinary times the Jhelum river flows gently between high stable banks of deep soil, and until the stream shrinks in November, navigation, in spite of the absence of a proper tow-path, is easy. But in the winter the river above Sriiiagar is blocked by shoals, and the boatmen often have to dig out a channel for the heavy grain barges. In times of flood the river overtops its natural banks, and when the flood is high the water pours over the artificial embankments which have been constructed on either side of the river. Great damage is then caused to the crops of maize and linseed, and sometimes stacks of wheat, barley, and rape-seed are swept away. The loss caused by floods is always greatest below Srinagar, as the fall of the country is slight and the flood-water remains on the land rotting the crops. Above Srinagar the fall of the river and the slope of the country cause the flood-water to run down quickly and the crops often recover. In former times the villages lying along the river were obliged to keep the artificial embankments in repair, and flood-gates existed which let out the water of the mountain streams, and protected the country against the floods of the Jhelum. For many years this obligation had not been enforced, and under my supervision the embankments below Srinagar were repaired, and the normal floods of 1892 were kept in check. Above Srinagar the question of repairing embankments is complicated by the presence of the city, the safety of which must not be endangered. It is unfortunate that Srinagar should have been built on its present site. It is not only exposed to constant danger from floods, but is itself the cause of floods, because it checks the drainage of the country. The old Hindus were wise for they chose high land for their cities, and ancient Srinagar stood on ground secure from floods. Akbar, the first of the Mughal rulers, selected the slopes of the Hari-Parbat for his city Nagar, but his successors, without thought for the future, closed the Dal lake to the floods of the Jhelum, and thereby robbed the river of one of the escapes for its flood-water. Later the Pathans built their palace on the left bank of the Jhelum and prevented the river from escaping to the west, and now all the flood-water from the south of the valley must pass through the narrow waterway of Srinagar. There the channel of the river is narrowed by stone embankments, by the piles of encroaching city magnates, and the flow is further

Is organic cotton the future of sustainable development? With the increase in climate change and global warming, each step taken by us matters, be it even by transforming our cotton closet into an organic cotton closet. We are living in a time, where each step will either lead to an immense increase in global warming or will lead to the protection of our Mother Earth. So why not make our actions count and take a step by protecting our nature by switching to organic clothing?! As we know, the fashion industry is one of the largest industry of today, in which the cotton textiles lead the line together with the cotton manufacture setting them as the highest-ranked in the fashion industry. These pieces of regular cotton those are constructed into garments leads to 88% more wastage of water from our resources. Whereas Organic Cotton that has been made from natural seeds and handpicked for maintaining the purity of fibres; uses 1,982 fewer gallons of water compared to regular cotton. Gallons of water used by: Regular cotton: 2168 gallons Organic Cotton: 186 gallons Due to increase in market size of the fashion industry every year along with the cotton industry; regular cotton is handpicked by workers to keep up with the increase in demand for the regular cotton and because these crops are handpicked it leads to various damages and crises such as: Damage of fibres: As regular cotton is grown as mono-crop it destroys the soil quality, that exceeds the damage when handpicked by the farmers, leading to also the destruction of fibres because of the speed and time limit ordered. Damage of crops: Regular cotton leads to damage of crops when it is handpicked, as not much attention is paid while plucking it in bulk, due to which all the effort, time and resources used to cultivate the crops drain-out to zero. Water wastage: The amount of clean water being depleted to produce regular cotton is extreme that might lead to a water crisis. The clean water when used for manufacturing turns into toxic water that is disposed into freshwater bodies, causing a hazardous impact on the people deprived of this natural resource. Wastage of resources: When all the above-mentioned factors are ignored by the manufactures and the farmers, it directly leads to the waste of resources, as the number of resources used to produce the regular cotton is way high in number when compared to the results at the end. Regular cotton along with these damages also demands to use chemical dyes for their further process, that is not only harmful to our body but is also very dangerous to the workers exposed to it, as these chemicals lead to many health problems like earring aids, lunch cancer, skin cancer, eczema and many more, other than that people can also lose their lives when exposed to these chemicals for long other than that people can also lose their lives when exposed to these chemicals for long Know More about synthetic dyes on ‘Why synthetic dye stands for the immortality done to Nature?’ Organic cotton, when compared to regular cotton, brings a radical positive change to the environment. To manufacture, just one t-shirt, regular cotton uses 16% of the world’s insecticides, 7% pesticides and 2,700 litres of water, when compared to this, organic cotton uses 62% less energy than regular Cotton. Bulk Organic Cotton Fabric Manufacturer: Suvetah is one of the leading bulk organic cotton fabric manufacturer in India. Suvetah is GOTS certified sustainable fabric manufacturer in Organic Cotton Fabric, Linen Fabric and Hemp Fabric. We are also manufacturer of other fabrics like Denim, Kala Cotton Fabric, Ahimsa Silk Fabric, Ethical Recycled Cotton Fabric, Banana Fabric, Orange Fabric, Bamboo Fabric, Rose Fabric, Khadi Fabric etc.

You are encouraged to put your passion & efforts into protecting and establishing your stable financial future, instead of looking for others to partner with to share your property or inherit property from others in this life. Come out to cultivate your own crops and wait for their harvests like a peasant or a gardener. With your north node Aries in 2nd house, you are coming to realize that all your possessions have to be owned and earned by yourself. As an entrepreneur's spirit, you can effectively manage your material possessions to build self-worth in society in this lifetime. Gone is the mediocre middleman in an intimate partnership or close family. This time, life seriously challenges you to venture for your own money. Plan and do big for all things that you never dared to think about doing independently, especially when you were in your childhood, where you automatically follow intensive cooperation to sharing your belongings. North Node Aries in 2nd house put your Aries soul energy on the front line of your financial life. It is important to display Aries's potential in this aspect to practice and foster your positive energies in the process of your spiritual growth. Speak less and act impulsively and do more, being daring when addressing the public will bring you fulfillment joyfully... Want More Specific Spiritual and Practical Guidance on North Node Aries 2nd House? In this new book series: More Insightful and Elaborate Analysis of the North Node Aries in the 2nd House North Node Aries's Social Roles in the 2nd House North Node Aries's Soulmates in the 2nd House North Node Aries's Karmic Debts and Past Lives in the 2nd House And much more...