Crop Status Quotes

Agriculture makes people dependent on a few domesticated crops and animals instead of hundreds of wild food sources, creating vulnerability to droughts and blights and zoonotic diseases. Agriculture makes for sedentary living, leaving humans to do something that no primate with a concern for hygiene and public health would ever do: namely, living in close proximity to their feces. Agriculture makes for surplus and thus almost inevitably, the uneven distribution of surplus generating socio-economic status differences that dwarf anything that other primates cook up with their hierarchies. And from there it's just a hop, skip and a jump until we've got Mr. McGregor persecuting Peter Rabbit and people incessantly singing Oklahoma.

These days, there are so few pure country people left on the concession roads that we may be in need of a new category of membership, much as sons and daughters of veterans are now allowed to join the Legion. A few simple questions could be asked, a small fee paid and (assuming that the answers are correct) you could be granted the status of an "almost local." Here are some of the questions you might be asked: Do you have just one suit for weddings and funerals? Do you save plastic buckets? Do you leave your car doors unlocked at all times? Do you have an inside dog and an outside dog? Has your outside dog never been to town? When you pass a neighbour in the car, do you wave from the elbow or do you merely raise one finger from the steering wheel? Do you have trouble keeping the car or truck going in a straight line because you are looking at crops or livestock? Do you sometimes find yourself sitting in the car in the middle of a dirt road chatting with a neighbour out the window while other cars take the ditch to get around you? Can you tell whose tractor is going by without looking out the window? Can people recognize you from three hundred yards away by the way you walk or the tilt of your hat? If somebody honks their horn at you, do you automatically smile and wave? Do most of your conversations open with some observation about the weather? Is your most important news source the store in the village? Have you had surgery in the local hospital? If you hear about a death or a fire in the community, does the woman in your house immediately start making sandwiches or a cake? Do you sometimes find yourself referring to a farm in the neighbourhood by the name of someone who owned it more than twenty-five years ago? If you answered yes to all of the above questions, consider it official: you are a local.

Although per capita income doubled during the half-century, not all sectors of society shared equally in this abundance. While both rich and poor enjoyed rising incomes, their inequality of wealth widened significantly. As the population began to move from farm to city, farmers increasingly specialized in the production of crops for the market rather than for home consumption. The manufacture of cloth, clothing, leather goods, tools, and other products shifted from home to shop and from shop to factory. In the process many women experienced a change in roles from producers to consumers with a consequent transition in status. Some craftsmen suffered debasement of their skills as the division of labor and power-driven machinery eroded the traditional handicraft methods of production and transformed them from self-employed artisans to wage laborers. The resulting potential for class conflict threatened the social fabric of this brave new republic.

According to Indian crop ecologist Vandana Shiva, humans have eaten some 80,000 plant species in our history. After recent precipitous changes, three-quarters of all human food now comes from just eight species, with the field quickly narrowing down to genetically modified corn, soy, and canola. If woodpeckers and pandas enjoy celebrity status on the endangered-species list (dubious though such fame may be), food crops are the forgotten commoners. We're losing them as fast as we're losing rain forests. An enormous factor in this loss has been the new idea of plant varieties as patentable properties, rather than God's gifts to humanity or whatever the arrangement was previously felt to be, for all of prior history.

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.

The process of having fruitful crops depends on being crushed under the soil, becoming soil, and being no one; only then a second existence becomes possible. So whatever status one has in society, true wisdom requires one to see oneself this way. Individuals with such considerations are already prepared for self-effacement and will therefore not lose in the face of even the hardest tests by God’s grace. Such people do not feel dizzy before victories, and do not give up in the face of pressures, attacks, and insults, because a man who sees himself as a seed under the soil does not mind others walking on him.

The inaugural issue of Harijan was dated 11 February 1933. Gandhi wrote as many as seven pieces, on various aspects of the problem of untouchability. One related to the growing divergence between him and Dr B.R. Ambedkar. When they met on 4 February, Gandhi had asked him for a message for the first issue of Harijan. Ambedkar complied, but in characteristically blunt terms. This was his message: ‘The outcaste is a bye-product of the caste system. There will be outcastes so long as there are castes. Nothing can emancipate the outcaste except the destruction of the caste system. Nothing can help to save Hinduism....except the purging of the Hindu faith of this odious and vicious dogma.’ Gandhi was unnerved by the message. For, it struck at the root of his own idealized conception of varnashramadharma, the division of labour according to caste. He wanted untouchability to go, he wanted all occupations to have the same value—for a Bhangi to have the same status as a Brahmin—but he wasn’t yet prepared to let go of the idea of varna altogether. Gandhi printed Ambedkar’s message, with an explanation and response of his own, ten times the length. He accepted that the caste system ‘has its limitations and its defects, but there is nothing sinful about it, as there is about untouchability, and, if it is a bye-product of the caste system it is only in the same sense as an ugly growth is of a body, or weeds of the crop.... It is an excess to be removed, if the whole system is not to perish. Untouchability is the product, therefore, not of the caste system, but of the distinction of high and low that has crept into Hinduism and is corroding it.’ Gandhi ended by asking for all reformers to come together on a common platform. Whether they believed in varnashrama (as he did) or rejected caste altogether (as Ambedkar did), 'the opposition to untouchability is common to both. Therefore, the present joint fight is restricted to the removal of untouchability, and I would invite Dr. Ambedkar and those who think with him to throw themselves, heart and soul, into the campaign against the monster of untouchability. It is highly likely at the end of it we shall find that there is nothing to fight against in varnashrama. If, however, varnashrama even then looks like an ugly thing, the whole of Hindu society will fight it.

When I laid the ground plan of my journey, there were definite questions to which I wanted matching answers. ... I suppose they could all be lumped into the single question: 'What are Americans like today?' In Europe it is a popular sport to describe what Americans are like. Everyone seems to know. And we are equally happy in this game. How many times have I not heard one of my fellow countrymen, after a three-week tour of Europe, describe with certainty the nature of the French, the British, the Italians, the Germans, and above all the Russians? Traveling about, I early learned the difference between an American and the Americans. They are so far apart that they might be opposites. Often when a European has described the Americans with hostility and scorn he has turned to me and said, 'Of course, I don't mean you. I am speaking of those others.' It boils down to this: the Americans, the British are that faceless clot you don't know, but a Frenchman or an Italian is your acquaintance and your friend. He has none of the qualities your ignorance causes you to hate. I had always considered this a kind of semantic deadfall, but moving about in my own country I am not at all sure that is so. Americans as I saw them and talked to them were indeed individuals, each one different from the others, but gradually I began to feel that the Americans exist, that they really do have generalized characteristics regardless of their states, their social and financial status, their education, their religious and political convictions. But if there is indeed an American image built of truth rather than reflecting either hostility or wishful thinking, what is this image? What does it look like? What does it do? If the same song, the same joke, the same style sweeps through all parts of the country at once, it must be that all Americans are alike in something. The fact that the same joke, the same style, has no effect in France or England or Italy makes this contention valid. But the more I inspected this American image, the less sure I became of what it is. It appeared to me increasingly paradoxical, and it has been my experience that when paradox crops up too often for comfort, it means that certain factors are missing in the equation.

Traders travelled thousands of miles from one side of the continent to another without molestation. The tribal wars from which the European pirates claimed to deliver the people were mere sham-fights; it was a great battle when half-a-dozen men were killed. It was on a peasantry in many respects superior to the serfs in large areas of Europe, that the slave-trade fell. Tribal life was broken up and millions of detribalised Africans were let loose upon each other. The unceasing destruction of crops led to cannibalism; the captive women became concubines and degraded the status of the wife. Tribes had to supply slaves or be sold as slaves themselves.

So important was manure to crop yields that the ancient Romans elevated excrement to deity status by paying homage to Stercutius, the god of manure.

These experiences, called “psychic” or psi, suggest the presence of deep, invisible interconnections among people, and between objects and people. The most curious aspect of psi experiences is that they seem to transcend the usual boundaries of time and space. For over a century, these very same experiences have been systematically dismissed as impossible, or ridiculed as delusionary, by a small group of influential academics and journalists who have assumed that existing scientific theories are inviolate and complete. This has created a paradox. Many people believe in psi because of their experiences, and yet the defenders of the status quo have insisted that this belief is unjustified. Paradoxes are extremely important because they point out logical contradictions in assumptions. The first cousins of paradoxes are anomalies, those unexplained oddities that crop up now and again in science. Like paradoxes, anomalies are useful for revealing possible gaps in prevailing theories. Sometimes the gaps and contradictions are resolved peacefully and the old theories are shown to accommodate the oddities after all. But that is not always the case, so paradoxes and anomalies are not much liked by scientists who have built their careers on conventional theories. Anomalies present annoying challenges to established ways of thinking, and because theories tend to take on a life of their own, no theory is going to lie down and die without putting up a strenuous fight. Though anomalies may be seen as nuisances, the history of science shows that each anomaly carries a seed of potential revolution. If the seed can withstand the herbicides of repeated scrutiny, skepticism, and prejudice, it may germinate. It may then provoke a major breakthrough that reshapes the scientific landscape, allowing new technological and sociological concepts to bloom into a fresh vision of “common sense.” A long-held, commonsense assumption is that the worlds of the subjective and the objective are distinct, with absolutely no overlap. Subjective is “here, in the head,” and objective is “there, out in the world.” Psi phenomena suggest that the strict subjective-objective dichotomy may instead be part of a continuous spectrum, and that the usual assumptions about space and time are probably too restrictive. The anomalies fall into three general categories: ESP (extrasensory perception), PK (psychokinesis, or mind-matter interaction), and phenomena suggestive of survival after bodily death, including near-death experiences, apparitions, and reincarnation (see the following definitions and figure 1.1). Most scientists who study psi today expect that further research will eventually explain these anomalies in scientific terms. It isn’t clear, though, whether they can be fully understood without significant, possibly revolutionary, expansions of the current state of scientific knowledge.

Grain crops, such as wheat and oats, also became more plentiful after World War II, often running to surplus. It isn’t difficult to draw a line between grain surplus and the federal government’s emphasis on grains in the American diet. When the United States Department of Agriculture (USDA) started recommending dietary standards in 1946, grains got the lion’s share of daily recommended servings and dairy enjoyed its status as an entire food group. Nuts were nowhere to be found.

Two concepts are found in old civilisations regarding the creation of the universe. One lumbar, the other competitive. The lumbar concept is more ancient; because the first Man had a consciousness of the act of creation from his own birth and the birth of animals. He was indeed not aware of human procreation although by experience and observation he did find out that a child is born from the belly of a woman. “Like a woman, the bellies of cow, cattle, deer, bear, all their females expand and after the appointed time, alive and awake birth issues from a particular place in their bodies. Perhaps this process would have appeared very strange to people in the beginning. But then they would have become used to it. Gradually woman became the fountain-head of creation and a symbol of the growth of generations in their eyes. “They also gave the earth the status of mother (woman); since water indeed emerged out of earth; trees, plants and vegetations grew from the earth, and indeed waved upon the bosom of the earth. So if they gave the earth the status of Mother Earth, they were not wrong. This is the reason that all the old rituals of the growth of generations and crops in every region and nation revolve around the woman indeed

10. Wrong Views a) Classification of Wrong Views. There are three types of wrong view: wrong view of cause and result, of the truth, and of the Three Jewels. The first one means not believing that suffering and happiness are caused by nonvirtue and virtue. The second one means not believing that one attains the Truth of Cessation even if the Truth of the Path is practiced. The third one means not believing in the Three Jewels and slandering them. b) Three Results of Wrong Views. "Result of maturation of the act" means that the actor will be born in the animal realm. "Result similar to the cause" means that even if the actor is born in the human realm, he will have even deeper ignorance. "General result of the force" means that the actor will be reborn in a place with no crops. c) Distinctive Act of Wrong Views. Within wrong view, belief only in literal, rational, observable truths is very heavy negative karma. All of the above "maturation" results are given in general terms. There are also three specific classifications: by the type of afflicting emotions, by the frequency, and by the object. First, if one acts with hatred, one will be born in the hell realm. If one acts with desire, one will be born as a hungry ghost. If one acts with ignorance, one will be born in the animal realm. The Precious Jewel Garland says: By attachment, one will become a hungry ghost, By hatred, one will be thrown in the hell realm, and By ignorance, one will be born an animal. Relating to frequency, when one creates countless nonvirtuous actions, one will be born in the hell realm; one will be born as a hungry ghost by committing many nonvirtuous actions; one will be born as an animal by committing some nonvirtuous actions. Relating to object, one will be born in the hell realm if one acts nonvirtuously toward beings of higher status; if toward mediocre beings, one will be born as a hungry ghost; if toward ordinary beings, one will be born as an animal. This is the explanation of the cause and result of the nonvirtues. The Precious Jewel Garland says: Desire, aversion, ignorance, And the karma created thereby are nonvirtues. All sufferings come from nonvirtue, As do the lower realms.

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