Disaster Relief Quotes

Like, you know that feeling," I try to explain, "where it's Sunday night and you have school or work the next morning but then it's a snow day and you don't have to go in? You feel like that." "I feel like a natural disaster?" he teases, but his gaze is intent. "No," I say, forcing myself to say what I mean. "A relief. You feel like a huge relief." Rex's eyes go very soft. "You feel like a relief too, Daniel," he says.

When I asked the mayor if flood insurance rates had gone up after Sandy, he said, “Not really.” This is how disaster relief works in America. There are lots of incentives to rebuild but few incentives to rebuild differently, much less to rethink the long-term future of cities and towns along the coast.

I can't emphasize this idea enough. Getting involved with your collaborator's problems almost always distracts you from your own. That can be tempting. That can be a relief. But it usually leads to disaster.

Do you think,” she says, the words emerging thickly, “we might have used up all our conversation last night?” “Not possible,” says Oliver, and the way he says it, his mouth turned up in a smile, his voice full of warmth, unwinds the knot in Hadley’s stomach. “We haven’t even gotten to the really important stuff yet.” “Like what?” she asks, trying to arrange her face in a way that disguises the relief she feels. “Like what’s so great about Dickens?” “Not at all,” he says. “More like the plight of koalas. Or the fact that Venice is sinking.” He pauses, waiting for this to register, and when Hadley says nothing, he slaps his knee for emphasis. “Sinking! The whole city! Can you believe it?” She frowns in mock seriousness. “That does sound pretty important.” “It is,” Oliver insists. “And don’t even get me started on the size of our carbon footprint after this trip. Or the difference between crocodiles and alligators. Or the longest recorded flight of a chicken.” “Please tell me you don’t actually know that.” “Thirteen seconds,” he says, leaning forward to look past her and out the window. “This is a total disaster. We’re nearly to Heathrow and we haven’t even properly discussed flying chickens.

Because when I can believe in a villain, I can fear them. My pulse races, I worry about the heroes, I read through my fingers, and flinch when disaster strikes. I exhale my relief when all is well, and I really feel it when they fall in love. No matter how fantastic the world, how unique the magic that's written into it- I have to believe in the characters before I can believe in their gifts.

I see the Divine in the mountains, the rivers, the clouds and the stars. I see the Divine in the highways, and skyscrapers, in farmland and playgrounds. But where is the Divine in the barren desert, in burned-down forests, and disaster-stricken towns? The Divine is in the oasis, and the people there who give water and rest to desert travelers. The Divine is in the firefighters’ tools, and the flowers that bloom from the ash. The Divine is in relief trucks, bringing food and water and comfort. The Divine rests in all things, but is no more awake than when we summon strength to do what is right.

I was reading voraciously about global issues such as clean water, community development, war, human trafficking, economics, disaster relief, the AIDS crisis, unjust systemic evil. Meanwhile, church budgets made room for a brand-new light show and a kickin' sound system or a trip to Disneyland or a video venue in a saturated upscale neighborhood—all in an effort to practice creative-experience marketing.

The messages coming back flooded the comm buffers with rage and sorrow, threats of vengeance and offers of aid. Those last were the hardest. New colonies still trying to force their way into local ecosystems so exotic that their bodies could hardly recognize them as life at all, isolated, exhausted, sometimes at the edge of their resources. And what they wanted was to send back help. He listened to their voices, saw the distress in their eyes. He couldn't help, but love them a little bit. Under the best conditions, disasters and plagues did that. It wasn't universally true. There would always be hoarders and price gouging, people who closed their doors to refugees and left them freezing and starving. But the impulse to help was there too. To carry a burden together, even if it meant having less for yourself. Humanity had come as far as it had in a haze of war, sickness, violence, and genocide. History was drenched in blood. But it also had cooperation and kindness, generosity, intermarriage. The one didn’t come without the other.

Japan had donated $ 246,000 in disaster relief for the stricken city, exceeding the combined relief pledges of every other nation in the world. When a prominent Japanese seismologist arrived from Tokyo to lend his expertise to the rebuilding effort, he was waylaid in the streets and beaten by a mob.

Love is the bane (The Sonnet) Love is the boon, Love is the bane. Love is relief, Love is the pain. From love will come your troubles, From love will rise your answer. You'll fail in love, you'll fly in love, In love's insanity your sight will clear. Love is torture, Love is disaster. Love exposes the counterfeits, While it purifies the lover. In a world run by calculating coldness, be the anomaly of love insensible. Cure for this anemic world, is your love impossible.

A March 2010 Fox News poll would find that more than half of U.S. registered voters donated to Haiti’s relief.

Have you ever experienced a shattering in your own personal life? Where death, divorce, financial loss, failure, or disaster changed your world to such an extent that you weren’t sure how to rebuild again? Clearing the debris from the aftermath is a great first step. It enables you to start with a clean slate so you can rebuild exactly what you desire. Where can you begin?

Many unfortunate human situations unfold [. . .] where people who face bad options take desperate gambles, accepting a high probability of making things worse in exchange for a small hope of avoiding a large loss. The thought of accepting the large sure loss is too painful, and the hope of complete relief is too enticing, to make the sensible decision that it is time to cut one's losses.

Good conversationalists ask for stories about specific events or experiences, and then they go even further. They don’t only want to talk about what happened, they want to know how you experienced what happened. They want to understand what you were feeling when your boss told you that you were being laid off. Was your first thought “How will I tell my family?” Was your dominant emotion dread, humiliation, or perhaps relief? Then a good conversationalist will ask how you’re experiencing now what you experienced then. In retrospect, was getting laid off a complete disaster, or did it send you off on a new path that you’re now grateful for?

As our society grew more complex, more and more of the government’s function took the form of social insurance, with each of us chipping in through our tax dollars to protect ourselves collectively—for disaster relief if our house was destroyed in a hurricane; unemployment insurance if we lost a job; Social Security and Medicare to lessen the indignities of old age; reliable electricity and phone service for those who lived in rural areas where utility companies wouldn’t otherwise make a profit; public schools and universities to make education more egalitarian.

The nuclear thing is harder to figure. The United States, according to a 1998 study by the Brookings Institution, spent nearly eight trillion in today’s dollars on nukes in the last half of the twentieth century, which represents something like a third of our total military spending in the Cold War. Just the nuke budget was more than that half-century’s federal spending on Medicare, education, social services, disaster relief, scientific research (of the non-nuclear stripe), environmental protection, food safety inspectors, highway maintenance, cops, prosecutors, judges, and prisons … combined.

Within those margins is Denali, a 144-square-mile mass of rock, snow, and ice that rises abruptly from a 2,000-foot plateau, soaring 18,000 feet from base to summit, the greatest vertical relief of any mountain on Earth, with the exception of the Hawaiian seamount Mauna Kea, the bulk of which lies beneath the Pacific Ocean. In comparison, Mount Everest, though 29,029 feet above sea level, rests on the 17,000-foot-high Tibetan Plateau and rises just 12,000 feet from base to summit. A similar plateau boosts the Andes; without those geologic booster seats, those peaks all would lie in Denali’s shadow.

What are you feeling?’ ‘Like I still want to die. I have wanted to die for quite a while. I have carefully calculated that the pain of me living as the bloody disaster that is myself is greater than the pain anyone else will feel if I were to die. In fact, I’m sure it would be a relief. I’m not useful to anyone.

Most of the institutions that come in to offer help after disaster don't have the resources to provide concrete help. . . . Donor communities invest billions funding peace talks and disarmament. Then they stop. The most important part of postwar help is missing: providing basic social services to people. Not having those resources might have been a reason men went to war in the first place; they crossed a border and joined an armed group because they didn't have jobs. In Liberia right now, there are hundreds of thousands of unemployed young people, and they're ready-made mercenaries for wars in West Africa. You'd think the international community would be sensible enough to know they should work to change this. But they aren't.

during the start-up of the first reactor at the Balakovo plant in Russia, a relief valve burst, and superheated steam at 300 degrees centigrade escaped into the annular compartments surrounding the reactor well. Fourteen men were boiled alive. Both incidents were concealed, and word reached the operators at other stations only through the atomshchiki rumor mill and hints in Pravda.

You’re not supposed to talk about your good deeds, I know. It effectively negates them and in the process makes people hate you. If there’s a disaster, for instance, and someone tells me he donated five thousand dollars to the relief effort—this while I gave a lesser amount, or nothing at all—I don’t think, Goodness, how bighearted you are, but, rather, Fuck you for making me look selfish.

ALL JUNE, disasters in the Vendée. At different times the rebels have Angers, Saumur, Chinon; are narrowly defeated in the battle for Nantes, where off the coast the British navy waits to support them. The Danton Committee is not winning the war, nor can it promise a peace. If by autumn there is no relief from the news of disaster and defeat, the sansculottes will take the law into their own hands, turning on the government and their elected leaders. That at least is the feeling (Danton present or absent) in the chamber of the Committee of Public Safety, whose proceedings are secret. Beneath the black tricorne hat which is the badge of his office, Citizen Fouquier becomes more haggard each day, peering over the files of papers stacked on his desk, planning diversions for the days ahead: acquiring a lean and hungry look which he shares with the Republic herself.

We can act to deal with the consequences of the earthquake and tsunami, but the disaster was only faintly political in the economics and indifference...the relief will be very political, in who gives how much (Bush offering 15 million, then 35 million under pressure, the cost of his inauguration and then 350 million under strong international pressure)...but the event itself transcends politics, the realm of things we cause and can work to prevent. We cannot wish that human beings were not subject to the forces of nature, including the mortality... we cannot wish for the seas to dry up, that the waves grow still, that the tectonic plates ceast to exist, that nature ceases to be beyond our abilities to predict and control... But the terms of that nature include such catastrophe and suffering, which leaves us with sorrow as not a problem to be solved but a fact. And it leaves us with compassion as the work we will never finish

When the White House got news of the disaster, POTUS coordinated a relief effort pretty much immediately. According to the ticktock, the minute-by-minute outline of an event that the White House comms team would send out afterward, POTUS heard about the quake at 5:52 PM in the Oval Office on January 12, and by 9:00 PM he was in the Situation Room for an emergency meeting to figure out the relief effort, which would include the deployment of thousands of troops and $100 million in aid. He asked a small group of people to go to Haiti to coordinate it immediately:

The country, it seemed, was on the verge of a second civil war, this one over industrial slavery. But Frick was a gambler who cared little what the world thought of him. He was already a villain in the public’s eye, thanks to a disaster of epic proportions three years earlier. Frick and a band of wealthy friends had established the South Fork Fishing and Hunting Club on land near an unused reservoir high in the hills above the small Pennsylvania city of Johnstown, 70 miles east of Pittsburgh. The club beautified the grounds around the dam but paid little attention to the dam itself, which held back the Conemaugh River and was in poor condition from years of neglect. On May 31, 1889, after heavy rainfall, the dam gave way, releasing nearly 5 billion gallons of water from Lake Conemaugh into Johnstown and killing 2,209 people. What became known as the Johnstown Flood caused $17 million in damages. Frick’s carefully crafted corporate structure for the club made it impossible for victims to pursue the financial assets of its members. Although he personally donated several thousands of dollars to relief efforts, Frick remained to many a scoundrel, the prototype of the uncaring robber baron of the Gilded Age.

When a place becomes unlivable, people move,” the United Nations Relief and Works Agency has observed. “This is the case for environmental disasters such as droughts, or for conflicts, such as in Syria. Yet this last resort is denied to the people in Gaza. They cannot move beyond their 365 square kilometers territory. They cannot escape, neither the devastating poverty nor the fear of another conflict. Its highly educated youth . . . do not have the option to travel, to seek education outside Gaza, or to find work, anywhere else beyond the perimeter fence and the two tightly-controlled border-checkpoints in the north and south of the Gaza Strip.

The moral purpose of a man’s life is the achievement of his own happiness. This does not mean that he is indifferent to all men, that human life is of no value to him and that he has no reason to help others in an emergency. But it does mean that he does not subordinate his life to the welfare of others, that he does not sacrifice himself to their needs, that the relief of their suffering is not his primary concern, that any help he gives is an exception, not a rule, an act of generosity, not of moral duty, that it is marginal and incidental —as disasters are marginal and incidental in the course of human existence—and that values, not disasters, are the goal, the first concern and the motive power of his life.

Pioneered in Iraq, for-profit relief and reconstruction has already become the new global paradigm, regardless of whether the original destruction occurred from a preemptive war, such as Israel’s 2006 attack on Lebanon, or a hurricane. With resource scarcity and climate change providing a steadily increasing flow of new disasters, responding to emergencies is simply too hot an emerging market to be left to the nonprofits—why should UNICEF rebuild schools when it can be done by Bechtel, one of the largest engineering firms in the U.S.? Why put displaced people from Mississippi in subsidized empty apartments when they can be housed on Carnival cruise ships? Why deploy UN peacekeepers to Darfur when private security companies like Blackwater are looking for new clients? And that is the post-September 11 difference: before, wars and disasters provided opportunities for a narrow sector of the economy—the makers of fighter jets, for instance, or the construction companies that rebuilt bombed-out bridges. The primary economic role of wars, however, was as a means to open new markets that had been sealed off and to generate postwar peacetime booms. Now wars and disaster responses are so fully privatized that they are themselves the new market; there is no need to wait until after the war for the boom—the medium is the message. One distinct advantage of this postmodern approach is that in market terms, it cannot fail. As a market analyst remarked of a particularly good quarter for the earnings of the energy services company Halliburton, “Iraq was better than expected.”31 That was in October 2006, then the most violent month of the war on record, with 3,709 Iraqi civilian casualties.32 Still, few shareholders could fail to be impressed by a war that had generated $20 billion in revenues for this one company.33 Amid the weapons trade, the private soldiers, for-profit reconstruction and the homeland security industry, what has emerged as a result of the Bush administration’s particular brand of post-September 11 shock therapy is a fully articulated new economy. It was built in the Bush era, but it now exists quite apart from any one administration and will remain entrenched until the corporate supremacist ideology that underpins it is identified, isolated and challenged.

The females, in the terrifying, exhilarating experience of becoming rather than reflecting, would discover that they too have been effected by the dynamics of the Mirror World. Having learned only to mirror, they would find in themselves reflections of sickness in their masters. They would find themselves doing the same things, fighting the same way. Looking inside for something there, they would be confused by what would at first appear to be an endless Hall of Mirrors. What to copy? What model to imitate? Where to look? What is a mere mirror to do? But wait - How could a mere mirror even frame such a question? The question itself is the beginning of an answer that keeps unfolding itself. The question-answer is a verb, and when one begins to move in the current of the verb, of the Verb, she knows that she is not a mirror. Once she knows this she knows it s so deeply that she cannot completely forget. She knows it so deeply she has to say it to her sisters. What if more and more of her sisters should begin to hear and to see and to speak? This would be a disaster. It would throw the whole society backward into the future. Without Magnifying Mirrors all around, men would have to look inside and outside. They would start to look inside, wondering what was wrong with them. They would have to look outside because without the mirrors they would begin to receive impressions from real Things out there. They would even have to look at women, instead of reflections. This would be confusing and they would be forced to look inside again, only to have the harrowing experience of finding *there* the Eternal Woman, the Perfect Parakeet. Desperately looking outside again, they would find that the Parakeet is no longer *out there*. Dashing back inside, males would find other horrors: All of the Others - the whole crowd - would be in there: the lazy niggers, the dirty Chicanos, the greedy Jews, faggots and dykes, plus the entire crowd of Communists and the backward population of the Third World. Looking outward again, mirrorless males would be forced to see - people. Where to go? Paroxysm toward the Omega Point? But without the Magnifying Mirror even that last refuge is gone. What to do for relief? Send more bombing missions? But no. It is pointless to be killing The Enemy after you find out The Enemy is yourself.

Each one of these decisions, even when they were ultimately reversed, set recovery efforts back further. Is this all a masterful conspiracy to make sure Puerto Ricans are too desperate, distracted, and despairing to resist Wall Street’s bitter economic medicine? I don’t believe it’s anything that coordinated. Much of this is simply what happens when you bleed the public sphere for decades, laying off competent workers and neglecting basic maintenance. Run-of-the-mill corruption and cronyism are no doubt at work as well. But it’s also true that many governments have deployed a starve-then-sell strategy when it comes to public services: cut health care/transit/education to the bone until people are so disillusioned and desperate that they are willing to try anything, including selling off those services altogether. And if Rosselló and the Trump administration have seemed remarkably unconcerned about the nonstop relief and reconstruction screw-ups, the attitude may be at least partly informed by an understanding that the worse things get, the stronger the case for privatization becomes.

Christianity has been the means of reducing more languages to writing than have all other factors combined. It has created more schools, more theories of education, and more systems than has any other one force. More than any other power in history it has impelled men to fight suffering, whether that suffering has come from disease, war or natural disasters. It has built thousands of hospitals, inspired the emergence of the nursing and medical professions, and furthered movement for public health and the relief and prevention of famine. Although explorations and conquests which were in part its outgrowth led to the enslavement of Africans for the plantations of the Americas, men and women whose consciences were awakened by Christianity and whose wills it nerved brought about the abolition of slavery (in England and America). Men and women similarly moved and sustained wrote into the laws of Spain and Portugal provisions to alleviate the ruthless exploitation of the Indians of the New World. Wars have often been waged in the name of Christianity. They have attained their most colossal dimensions through weapons and large–scale organization initiated in (nominal) Christendom. Yet from no other source have there come as many and as strong movements to eliminate or regulate war and to ease the suffering brought by war. From its first centuries, the Christian faith has caused many of its adherents to be uneasy about war. It has led minorities to refuse to have any part in it. It has impelled others to seek to limit war by defining what, in their judgment, from the Christian standpoint is a "just war." In the turbulent Middle Ages of Europe it gave rise to the Truce of God and the Peace of God. In a later era it was the main impulse in the formulation of international law. But for it, the League of Nations and the United Nations would not have been. By its name and symbol, the most extensive organization ever created for the relief of the suffering caused by war, the Red Cross, bears witness to its Christian origin. The list might go on indefinitely. It includes many another humanitarian projects and movements, ideals in government, the reform of prisons and the emergence of criminology, great art and architecture, and outstanding literature.

I look over the recipe again. It sounds very simple. You boil some rice in water like pasta, I can do that. You cook some onion in butter, stir in the rice, pop it in the oven. Add some cream and grated cheese and mix it up. And voila! A real dinner. I pull out a couple of the pots Caroline gave me, and began to get everything laid out. Grant always yammered on about mise en place, that habit of getting all your stuff together before you start cooking so you can be organized. It seems to make sense, and appeals to the part of me that likes to make lists and check things off of them. I manage to chop a pile of onions without cutting myself, but with a lot of tears. At one point I walk over to the huge freezer and stick my head in it for some relief, while Schatzi looks at me like I'm an idiot. Which isn't unusual. Or even come to think of it, wrong. But I get them sliced and chopped, albeit unevenly, and put them in the large pot with some butter. I get some water boiling in the other pot and put in some rice. I cook it for a few minutes, drain it, and add it to the onions, stirring them all together. Then I put the lid on the pot and put it in the oven, and set my phone with an alarm for thirty-five minutes. The kitchen smells amazing. Nothing quite like onions cooked in butter to make the heart happy. While it cooks, I grab a beer, and grate some Swiss cheese into a pile. When my phone buzzes, I pull the pot out of the oven and put it back on the stovetop, stirring in the cream and cheese, and sprinkling in some salt and pepper. I grab a bowl and fill it with the richly scented mixture. I stand right there at the counter, and gingerly take a spoonful. It's amazing. Rich and creamy and oniony. The rice is nicely cooked, not mushy. And even though some of my badly cut onions make for some awkward eating moments, as the strings slide out of the spoon and attach themselves to my chin, the flavor is spectacular. Simple and comforting, and utterly delicious.

The massive breakdown of disaster relief with Hurricane Katrina was rooted in state and local governmental agencies’ and elected officials’ lying to the public for decades. Read the Brookings Institution’s list “Government’s Most Visible Failures, 2001–2014”; it is a heartbreaking accumulation of avoidable tragedies and misery in just that short period, almost all rooted in some large, fundamental miscalculation.

Women had their cycles, you know. I was never so disgusted by my own body. We had pallets the relief gave out. I was on that pallet with a plague of flies all around me. I couldn't get off it because the first few days we was there they didn't have anything for girls on their monthly and there weren't rags or anything to spare. A circle of blood spread around me, from my knees up to my back. I was beyond shame. You don't think about things like that-when people tell you about wars and disasters, they leave out body shame. A body won't stop doing even when the world is ending; it just keeps on. Nasty machine.

But know that Briallyn and the others sold me to him not through their devices, but his. By words he planted in their courts, whispered on the winds.” “He’s still at the lake,” Lucien said carefully. Lucien had been there, Cassian recalled. Had gone with Nesta’s father to the lake where Vassa was held captive. “Yes,” Vassa said, relief in her eyes. “But Koschei is as old as the sea—older.” “Some say he is Death itself,” Eris murmured. “I do not know if that is true,” Vassa said, “but they call him Koschei the Deathless, for he has no death awaiting him. He is truly immortal. And would know of anything that might give Briallyn an edge against us.” “And you think Koschei would do all of this,” Cassian pressed, “not out of sympathy for the human queens, but with the goal of freeing himself?” “Certainly.” Vassa peered at her hands, fingers flexing. “I fear what may happen if he ever gets free of the lake. If he sees this world on the cusp of disaster and knows he could strike, and strike hard, and make himself its master. As he once tried to do, long ago.” “Those are legends that predate our courts,” Eris said. Vassa nodded. “It is all I have gleaned from my time enslaved to him.

KAILASA Celebrates International Day of Charity KAILASA upholds the fundamental concepts and principles of making a Dana which is the traditional practice of ‘giving away’ or ‘donation’ without expecting any return’ as ‘philanthropy’, helping humanity to reclaim conscious sovereignty through six of its international humanitarian agencies. Members of the Sovereign Order of KAILASA form an efficient network as religious peacekeepers of International humanitarian agencies that includes supporting everything from educational needs, medical needs, food bank programs, emergency relief programs, spiritual support for the displaced living through war, conflict, or law-fare to intervention in areas hit by natural disasters, and various social services.

So,’ wondered Mrs Elm, looking at Nora. ‘What are you feeling?’ ‘Like I still want to die. I have wanted to die for quite a while. I have carefully calculated that the pain of me living as the bloody disaster that is myself is greater than the pain anyone else will feel if I were to die. In fact, I’m sure it would be a relief. I’m not useful to anyone. I was bad at work. I have disappointed everyone. I am a waste of a carbon footprint, to be honest. I hurt people. I have no one left. Not even poor old Volts, who died because I couldn’t look after a cat properly. I want to die. My life is a disaster. And I want it to end. I am not cut out for living. And there is no point going through all this. Because I am clearly destined to be unhappy in other lives too. That is just me. I add nothing. I am wallowing in self-pity. I want to die.’ Mrs Elm studied Nora hard, as if reading a passage

No sooner had I come up with this miserable explanation than I realized something inside me was rebelling against the possibility of starting a new relationship with Julia. The fact that everything might turn out fine on this day was no relief; it would only mean draining the bitter cup of disaster a second time.

I wheezed out a sigh of relief over avoiding a catastrophe I could never financially recover from. That relief, much like my ex-boyfriend’s ejaculations, was extremely premature and destined to leave me disappointed.

The Edge of Reason by Stewart Stafford I do not want to die or take my own life, I cling to the outside of skyscraper metal, Thick, choking smoke rakes my shoulder, Scorching flames lash my back and legs. I showered, dressed and went to work, I arrived early, said hello, found my desk, Then the building shifted, smiles faded, Everything changed, and here we are. God, please take me quickly, I beg you, Bless my loved ones, I hope they understand, A Rorschach test for shocked rubberneckers, I let the air pressure suck me out and drop. The initial relief of vacating impossibility, Turns to violent buffeting in wind currents, Clothes ripped off as I spin, falling faster, Crowds point, the ground rushes towards me. © 2024, Stewart Stafford. All rights reserved.

advice: “In general, don’t hide your disasters. We’re not going to take the money back.” He says this lightly, as if delivering a joke, but it is reassuring for the founders to hear. They laugh, perhaps with a touch of relief.

Famines are not natural disasters. Famines are man-made. Droughts happen from time to time. But in this century, for any drought to metastasize into a famine, it takes a monumental breakdown in the economy, in relief efforts, in communication, and in the customs and traditions that usually keep places like Somalia from totally unraveling.

Everywhere we turn we are told we are wrong, that we must act the "right" way, that our own dreams and desires are either selfish or unattainable while the hopes and nightmares of the Spectral Cage must exist, even at the cost of our very lives. The tyrannical gods that would rob us of this freedom to freely give our care, love, and even fervour are the grand enemy of Egoism, wherever they might be found. They pervert the true feelings within us and make them empty rituals: instead of caring for those around me, I throw money at a church which quickly loses it, I stay home and meme for disaster relief instead of actually doing anything, I "adopt" a baby tiger or African child to "feed" instead of tearing down the very structures that cause them pain in the first place. We symbolically attack other symbols, our feelings perverted and funneled into empty vessels. The same rage that can rob a bank or burn down a building dissipates in a sea of metal masturbation and contests to determine who is the most "woke".

At a time when we are spending the majority of our time glued to smartphones and laptops, having a poetry hub to engage with online provides literary relief from endless cat memes and disaster stories. The internet has dissolved the barriers of publishing and the difficulties of having your voice heard, allowing literature to be born straight away on social media. Poems are liked and shared thousands of times on Facebook, showing how poetry continues to resonate and be engaged with even in the digital age.

Donating blood, giving money to the Red Cross or volunteering with a relief organization would all be far more beneficial than praying to the same hypothetical deity who ostensibly caused the disaster in the first place.

As we gain an understanding of what's going on internally, we need to apply that same kind of awareness and understanding to others and to the environment around us. I've done ongoing research on the experiences of North Americans who volunteer overseas for one or two weeks. Most of these volunteers travel to developing countries where they help with disaster relief, build medical clinics, teach English, or engage in religious mission work. Of all the comments made by these North American travelers, the most common statement made upon their return is something like, “Even though those people have so little, they're so happy!” There's something endearing about hearing a group of relatively wealthy North Americans talk about their amazement that people with so little could be so happy. My question is, are the people they observed really happy? I've asked several hundred of these volunteers, “What makes you think they're happy?” They most often respond, “Because they were always smiling and laughing. And they were so generous to us. They fed us better than they eat themselves.” Part of becoming more aware of others requires we slow down to ask what familiar behaviors might mean in a different culture. The observation made by these American travelers is usually accurate—the locals they're meeting are in fact smiling and generous. But the question is whether the North Americans are accurately interpreting what those behaviors mean. First, if you don't speak the language and you're just meeting someone for the first time, what do you do? After some feeble attempts at saying things like “Hola!” “Gross Got!” or “Nee how!” there's often some nervous laughter that ensues. It's really awkward. So the locals might be expressing happiness or their smiles might just be a nervous response. Then add that in places like Thailand, where there are twenty-three different smiles, each smile communicates something different. And in one small, extremely polite community in New Zealand, smiling reactions are a way of expressing that they feel deeply offended.4 As I've consistently said, the point isn't to learn every nuanced meaning. But with heightened awareness of others, an individual will realize that while smiles might reflect genuine happiness, they just as well might be a nervous cross-cultural response that indicates little about one's level of contentment.

Dharma Master Cheng Yen is a Buddhist nun living in Hualien County, a mountainous region on the east coast of Taiwan. Because the mountains formed barriers to travel, the area has a high proportion of indigenous people, and in the 1960s many people in the area, especially indigenous people, were living in poverty. Although Buddhism is sometimes regarded as promoting a retreat from the world to focus on the inner life, Cheng Yen took the opposite path. In 1966, when Cheng Yen was twenty-nine, she saw an indigenous woman with labor complications whose family had carried her for eight hours from their mountain village to Hualien City. On arriving they were told they would have to pay for the medical treatment she needed. Unable to afford the cost of treatment they had no alternative but to carry her back again. In response, Cheng Yen organized a group of thirty housewives, each of whom put aside a few cents each day to establish a charity fund for needy families. It was called Tzu Chi, which means “Compassionate Relief.” Gradually word spread, and more people joined.6 Cheng Yen began to raise funds for a hospital in Hualien City. The hospital opened in 1986. Since then, Tzu Chi has established six more hospitals. To train some of the local people to work in the hospital, Tzu Chi founded medical and nursing schools. Perhaps the most remarkable feature of its medical schools is the attitude shown to corpses that are used for medical purposes, such as teaching anatomy or simulation surgery, or for research. Obtaining corpses for this purpose is normally a problem in Chinese cultures because of a Confucian tradition that the body of a deceased person should be cremated with the body intact. Cheng Yen asked her volunteers to help by willing their bodies to the medical school after their death. In contrast to most medical schools, here the bodies are treated with the utmost respect for the person whose body it was. The students visit the family of the deceased and learn about his or her life. They refer to the deceased as “silent mentors,” place photographs of the living person on the walls of the medical school, and have a shrine to each donor. After the course has concluded and the body has served its purpose, all parts are replaced and the body is sewn up. The medical school then arranges a cremation ceremony in which students and the family take part. Tzu Chi is now a huge organization, with seven million members in Taiwan alone—almost 30 percent of the population—and another three million members associated with chapters in 51 countries. This gives it a vast capacity to help. After a major earthquake hit Taiwan in 1999, Tzu Chi rebuilt 51 schools. Since then it has done the same after disasters in other countries, rebuilding 182 schools in 16 countries. Tzu Chi promotes sustainability in everything it does. It has become a major recycler, using its volunteers to gather plastic bottles and other recyclables that are turned into carpets and clothing. In order to promote sustainable living as well as compassion for sentient beings all meals served in Tzu Chi hospitals, schools, universities, and other institutions are vegetarian.

The world spent more than $5.2 billion on the emergency relief effort; private donations reached $1.4 billion in the United States alone.1 Thousands of doctors and nurses performed lifesaving surgeries.

It is a fact of modern political life that when such disasters strike, even those Americans who say they believe in smaller government, or no government at all, quickly break glass and call the government, demanding relief.

Everett opened his mouth to argue, but before he could utter a single word, Caroline set aside her cup and began rising from her chair, stopping suddenly as she sucked in a sharp breath of air. A mere second later, Everett discovered what was behind her peculiar behavior. The chair was now firmly attached to Caroline’s behind, sticking out at a very awkward angle. One glance to the twins—both of whom were looking far too innocent—proved who was responsible for the latest disaster. A second later, there was an ominous ripping sound, and to his relief, Caroline was no longer attached to the chair, but when she turned around, he discovered that she was also no longer attached to the back of her skirt. As her shrieks of outrage began bouncing around the room, Everett realized what he was going to have to do. He was, much against his better judgment, going to have to seek out Miss Longfellow and beg her—on bended knee and with flowers, no doubt—to come work for him.

I WOULD OFTEN think back to that Santelli clip, which foreshadowed so many of the political battles I’d face during my presidency. For there was at least one sideways truth in what he’d said: Our demands on the government had changed over the past two centuries, since the time the Founders had chartered it. Beyond the fundamentals of repelling enemies and conquering territory, enforcing property rights and policing issues that property-holding white men deemed necessary to maintain order, our early democracy had largely left each of us to our own devices. Then a bloody war was fought to decide whether property rights extended to treating Blacks as chattel. Movements were launched by workers, farmers, and women who had experienced firsthand how one man’s liberty too often involved their own subjugation. A depression came, and people learned that being left to your own devices could mean penury and shame. Which is how the United States and other advanced democracies came to create the modern social contract. As our society grew more complex, more and more of the government’s function took the form of social insurance, with each of us chipping in through our tax dollars to protect ourselves collectively—for disaster relief if our house was destroyed in a hurricane; unemployment insurance if we lost a job; Social Security and Medicare to lessen the indignities of old age; reliable electricity and phone service for those who lived in rural areas where utility companies wouldn’t otherwise make a profit; public schools and universities to make education more egalitarian. It worked, more or less. In the span of a generation and for a majority of Americans, life got better, safer, more prosperous, and more just. A broad middle class flourished. The rich remained rich, if maybe not quite as rich as they would have liked, and the poor were fewer in number, and not as poor as they’d otherwise have been. And if we sometimes debated whether taxes were too high or certain regulations were discouraging innovation, whether the “nanny state” was sapping individual initiative or this or that program was wasteful, we generally understood the advantages of a society that at least tried to offer a fair shake to everyone and built a floor beneath which nobody could sink.

Hurricane Floyd, packing a wind estimated at 14 miles per hour, lashes South Florida, wreaking more than $67.50 worth of havoc. Governor “Bob” Martinez, after touring the devastated area via golf cart, pledges that he will request federal disaster relief, then campaign against it.

Like I still want to die. I have wanted to die for quite a while. I have carefully calculated that the pain of me living as the bloody disaster that is myself is greater than the pain anyone else will feel if I were to die. In fact, I’m sure it would be a relief. I’m not useful to anyone. I was bad at work. I have disappointed everyone. I am a waste of a carbon footprint, to be honest. I hurt people. I have no one left. Not even poor old Volts, who died because I couldn’t look after a cat properly. I want to die. My life is a disaster. And I want it to end. I am not cut out for living. And there is no point going through all this. Because I am clearly destined to be unhappy in other lives too. That is just me. I add nothing. I am wallowing in self-pity. I want to die.

In 378, the emperor Valens confronted roving war bands of Germanic Goths at Adrianople near Constantinople. With a massive cavalry charge, the Goths shattered Valens’s army and killed the emperor. It was a disaster of the first order.28 The capital managed to shut its gates against the German invader. However, the price of the Eastern Empire’s survival was the loss of the West. One Germanic tribe after another—Goths, Vandals, Franks, Allemanni, Burgundians—shot westward through the Balkans, overrunning the Rhine frontier and the Roman provinces on the other side, including Italy. The basic framework of imperial government, like the Roman road system dating back to Caesar Augustus, collapsed under the strain. So did law and order. Only the Church held firm. In virtually every town, starting with Rome itself, its leaders became symbols of resistance. Like the young Genovefa (later canonized Saint Genevieve) in Paris, they rallied citizens to stand fast and defend their cities; like Pope Leo I with Attila the Hun, they struck deals with the invaders to spare their congregations. When negotiations failed they organized humanitarian relief for the devastated areas and offered words of comfort and hope when everything looked its bleakest. The Catholic bishop became the one upholder of a social and cultural order to which the people living in his diocese, including pagans, could still cling.

The sprawling federal flood control infrastructure program of the mid-twentieth century had been replaced by an equally massive federal disaster relief and recovery assistance program of the late twentieth century.

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Pro Publica investigation found that “Red Cross supervisors ordered dozens of trucks usually deployed to deliver aid to be driven around nearly empty instead, ‘just to be seen,’ one of the drivers recalls. ‘We were sent way down on the Gulf with nothing to give.’ An official gave the order to send out 80 trucks and emergency response vehicles—normally full of meals or supplies like diapers, bleach and paper towels—entirely empty or carrying a few snacks. Volunteers ‘were told to drive around and look like you’re giving disaster relief.’ ” Not surprisingly, the article drew an immediate and angry response. Rebutting the charge that “the American Red Cross cares more about its image and reputation than providing service to those in need,

Imagination enlarges us—as though our nervous systems could be made vast and at home in the world, if not at ease with its cruelties and losses. Comfort is dangerous. You can be overwhelmed by suffering, as relief workers sometimes are, and your ability to imagine and engage is finite—as anyone who deletes all those e-mails urging us to act for prisoners or polar bears or disaster victims knows.

As noted in Chapter 4, there’s abundant evidence that presidents use their disaster-declaration authority under the Stafford Act to aid their own reelection prospects. Presidents direct more disaster relief to politically important states and declare more disasters in election years—and the average number of yearly disaster declarations has been increasing over time.35 Bill Clinton still holds the election-year record, with 75 disaster declarations in 1996; George W. Bush came in a close second in 2004, and has declared disasters at a faster rate overall than Clinton.

people on Level 4 paying for ReliefWeb are the same people we asked about the trend in natural disasters. Ninety-one percent of them are unaware of the success they are paying for because their journalists continue to report every disaster as if it were the worst. The long, elegantly dropping trend line, a bit of fact-based hope, they think is not newsworthy.

God created the world in six days and it is difficult for us to perceive the greatness of the primary information, unless we understand a work of inner transformation or the need for a more secure future for the next generation! The immediate answer is cold and false and it has a tinge of emotional therapy. Only the inner acceptance of reality has a dose of pure truth and can generate the echo of the self that may give us a middle way in our own vision of how to avoid the evil that extends and takes over the world! Is the deceptive tranquility of the silence that conquers us, a collective passivity that reigns over the weak, frightened and cowardly people, fueled by mediocrity and the vain hope into a better future. What happens now in this world is an ancient Greek tragedy, in which we like actors that can no longer tell the stage from reality. It is like in a therapy-drama, seen as a solution for those who had traumatic experiences in their life and cannot communicate through words. It is those who choose a non-verbal language and who saw their hands in desperation, as they can no longer articulate words. They communicate like primitive people after the discovery of fire. Others are playing their role in a theater of the absurd, like some amateur actors or as mimes in a stand-up comedy show where self-deprecation is adored. Depending on each one’s perception power, different ways of expression are chosen, perhaps more superficial and well-anchored in the context of the drama we are living to the full. It is a false sense of inner security, a mere relief valve for our emotional expression and a recipe for disaster! Why is it that nothing good and fair happens in this world anymore? Is the evil perpetuating itself in shapes and patterns we are no longer capable to distinguish from the good and the right? Why are we deceiving ourselves? “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” But who, how, why, for whom, by whom, what, and in particular when ? Lucian Ciuchita

Like a Chinese finger puzzle made of woven straw, finding relief requires us to relax rather than pull in order to gain release.

Where you live in this country makes a huge difference if you are poor,” says Concannon. “And it’s not just the weather. You have states with these sixty-or seventy-page documents people have to fill out to get benefits. Poor people are easy to wear down.” Georgia was usually a problem. Texas, too. “If they ran any of their football teams the way they run their food program, they’d fire the coach,” said Concannon. A Wyoming legislator, proud of how badly he had gummed up the state’s nutrition programs, told him, “We pride ourselves on doing the minimum required by the federal government.” An Arizona congressman proposed that the card used by people receiving food-stamp benefits be made prison orange, conferring not just nutrition but shame. In 2016, after several counties in North Carolina suffered severe flooding, the state tried to distribute federal disaster-relief food-benefit cards on the day of the presidential election, to give poor people a choice between eating and voting.

No other country but America has ever shown this type of legacy. And it is one the American public should admire and honor. It prevented greater human catastrophe, demonstrating how to deal with conflicts and disaster going forward. When Cold War fighting engulfed one country after another in Southeast Asia, further violence was averted not by bombs and bullets, as has been so common in past policy, but by aid, relief, and compassionate rescue.

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Hops and despair hung in the air. The floodwaters reached three feet and turned my craft brewery into a swamp, the kegs bobbing like tipsy buoys. Amid the ruins damp grain bags, shattered fermentation tanks, I saw the real victim: my hardware wallet, soggy but still, the USB port crusty with dirt. And contained? $275,000 of Bitcoin, my sole chance at redemption. I had jokingly named the wallet "Barley Vault." Now, the joke was on me. Insurance adjusters snapped photos and shrugged. "Acts of God aren't covered," they told me, as if divine intervention equated to a ruptured riverbank and a malfunctioning sump pump. My head brewer, Jess, salvaged what she could a water-damaged recipe book, a warped mash paddle and handed me a business card so soggy, the ink seeped like a watercolor. "Called these people," she said. "FUNDS RECLIAMER COMPANY. They recover crypto disasters. Or at least the internet claims.". I called, half-hoping for a scam. In its place, a voice arrived, as calm as fermenting lager: "Water damage? We've handled worse." They instructed me to mail the remains of the wallet, wrapped in rice like a vile pho ingredient. I restored the brewery through hand pressure-cleaning of mold, re-wiring circuits as Wizard's engineers conjured their own sorcery, for ten days. They disassembled the wallet's rusty interiors, toasting circuit boards in laboratory ovens, coaxing information from charred chips like alchemists breaking down an infested recipe. The call was at dawn. "Your seed phrase made it," the engineer said. "Stashed in a memory chip. Your Bitcoin's safe." I was in the skeleton of the brewery, sunrise glinting off just-installed stainless steel, and logged in. There it was: $275,000, resurrected. I bought three new fermenters that afternoon. FUNDS RECLIAMER COMPANY didn't just recover crypto, they recovered a legacy. Now, the faucets at the brewery flow again, featuring a special stout called "Hardware Wallet Haze." The flavor descriptions? "Roasted resilience, with a dash of existential relief." If your cryptocurrency ever becomes washed out by life's flood waters, skip the freakout. Call a SOS for the Wizards. They will drain the mire dry and restore the treasure to you. Just maybe keep your backups above sea level next time. Email: fundsreclaimer(@) c o n s u l t a n t . c o m OR fundsreclaimercompany@ z o h o m a i l . c o m WhatsApp:+1 (361) 2 5 0- 4 1 1 0 Website: h t t p s :/ / funds reclaimer company . c o m

Even working without Steve at first, to our huge relief it’s clear quite quickly that we’re going to be OK without Peter. The songs are coming like the old days, and it’s good stuff. We have “Dance on a Volcano” even before Steve rejoins us. “Squonk” and “Los Endos” follow, a strong opening salvo for the album we will title A Trick of the Tail. Then, disaster: another Peter front page in Melody Maker—“Gabriel Quits Genesis.” News has leaked before we’ve had time to regroup.

Hops and despair hung in the air. The floodwaters reached three feet and turned my craft brewery into a swamp, the kegs bobbing like tipsy buoys. Amid the ruins damp grain bags, shattered fermentation tanks, I saw the real victim: my hardware wallet, soggy but still, the USB port crusty with dirt. And contained? $275,000 of Bitcoin, my sole chance at redemption. I had jokingly named the wallet "Barley Vault." Now, the joke was on me. Insurance adjusters snapped photos and shrugged. "Acts of God aren't covered," they told me, as if divine intervention equated to a ruptured riverbank and a malfunctioning sump pump. My head brewer, Jess, salvaged what she could a water-damaged recipe book, a warped mash paddle and handed me a business card so soggy, the ink seeped like a watercolor. "Called these people," she said. "FUNDS RECLIAMER COMPANY. They recover crypto disasters. Or at least the internet claims.". I called, half-hoping for a scam. In its place, a voice arrived, as calm as fermenting lager: "Water damage? We've handled worse." They instructed me to mail the remains of the wallet, wrapped in rice like a vile pho ingredient. I restored the brewery through hand pressure-cleaning of mold, re-wiring circuits as Wizard's engineers conjured their own sorcery, for ten days. They disassembled the wallet's rusty interiors, toasting circuit boards in laboratory ovens, coaxing information from charred chips like alchemists breaking down an infested recipe. The call was at dawn. "Your seed phrase made it," the engineer said. "Stashed in a memory chip. Your Bitcoin's safe." I was in the skeleton of the brewery, sunrise glinting off just-installed stainless steel, and logged in. There it was: $275,000, resurrected. I bought three new fermenters that afternoon. FUNDS RECLIAMER COMPANY didn't just recover crypto, they recovered a legacy. Now, the faucets at the brewery flow again, featuring a special stout called "Hardware Wallet Haze." The flavor descriptions? "Roasted resilience, with a dash of existential relief." If your cryptocurrency ever becomes washed out by life's flood waters, skip the freakout. Call a SOS for the Wizards. They will drain the mire dry and restore the treasure to you. Just maybe keep your backups above sea level next time. Email: fundsreclaimer(@) c o n s u l t a n t . c o m OR fundsreclaimercompany@ z o h o m a i l . c o m WhatsApp:+1 (361) 2 5 0- 4 1 1 0 Website: h t t p s :/ / funds reclaimer company . c o m

In February 2025, I came across an online post promoting what appeared to be a legitimate charity campaign. It claimed to be raising cryptocurrency donations for disaster relief in war-affected regions. The website seemed real, and the stories shared on their social media pages were emotional and convincing. Wanting to make a difference, I decided to donate 500 K USDC to support the cause. At first, everything appeared normal. I received a confirmation message and even a receipt. But within days, things started to unravel. Their social media pages went inactive, their website vanished, and every attempt I made to contact them failed. That’s when I realized I had been scammed. I felt crushed. Not just because I lost a massive amount of money, but because I believed I was helping people in desperate need. It was one of the worst feelings, being tricked into giving with good intentions, only to find out it was all a lie. I blamed myself and felt incredibly stupid for falling for it. A friend of my sister from Illinois heard what had happened and recommended that I contact Techy Force Cyber Retrieval. She had worked with them before and said they were honest and effective. I didn’t know what to expect, but I reached out. From the start, they made me feel heard. They asked for every detail of the scam and walked me through each step of the process. Their team assisted me in gathering all the necessary evidence, including wallet addresses, chat logs, screenshots, and transaction records. They also assisted me in filing a report with the proper authorities. Most importantly, they worked to trace the flow of my stolen funds. While I wasn’t able to recover the full 500 K USDC, they successfully retrieved a meaningful portion. Just as important, they gave me clarity and peace of mind during a time when I felt completely lost. That changed the way I approach online giving. I still believe in helping others, but I’ve learned to verify every organization before sending anything. The internet can be a dangerous place, and scams like this can happen to anyone, even when your intentions are good. If you’ve ever been scammed in crypto, I strongly suggest contacting Techy Force Cyber Retrieval. They’re not just skilled at what they do; they care.

Nikki gets a Tweet about the Red Sox pitcher Daisuke Matsuzaka, who donated a million dollars to Tohoku’s disaster relief fund.

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