Drought Best Quotes

She hit him in the best way, like a rainstorm after five years of drought, healing the parched earth with a gentle touch; and in the worst way,like an unexpected earthquake,leaving dust and debris in her wake. She was, in equal parts, a gift and a natural disaster. Her name was Juniper Jones.

Drought is the best thing that ever happened to my lawn. And my beard.

Be not defeated by the rain, Nor let the wind prove your better. Succumb not to the snows of winter. Nor be bested by the heat of summer. Be strong in body. Unfettered by desire. Not enticed to anger. Cultivate a quiet joy. Count yourself last in everything. Put others before you. Watch well and listen closely. Hold the learned lessons dear. A thatch-roof house, in a meadow, nestled in a pine grove's shade. A handful of rice, some miso, and a few vegetables to suffice for the day. If, to the East, a child lies sick: Go forth and nurse him to health. If, to the West, an old lady stands exhausted: Go forth, and relieve her of burden. If, to the South, a man lies dying: Go forth with words of courage to dispel his fear. If, to the North, an argument or fight ensues: Go forth and beg them stop such a waste of effort and of spirit. In times of drought, shed tears of sympathy. In summers cold, walk in concern and empathy. Stand aloof of the unknowing masses: Better dismissed as useless than flattered as a "Great Man". This is my goal, the person I strive to become.

True love, the good, beautiful, one-and-only kind, the kind between loving friends and family and partners who are mostly just trying hard to do their best, it manages to overlook some pieces of its story. It overlooks what he can’t give you or how she failed you or what mistakes he made when he was struggling. It stays steady at its center. It evolves, through drought and storm. It grows. It survives.

Love is ordinary, love is dull, love is the natural condition of the human heart, love is the message we carry branded on us from the womb but only the best of us will dare to read it and, even when we dare to read it to people who can never understand, it is still there in us like the rings in a tree or the ridges in a shell, part of us, marking the years and the drought and the growth, even if nobody sees it until the tree is cut down.

And then there was that key point in On the Origin of Species. That crucial point that somehow both David and before him Francis Galton had missed. What does Darwin say is the best way of building a strong species, of allowing it to endure into the future, to withstand the blows of Chaos in all her mighty forms—flood, drought, rising sea levels, fluctuating temperatures, invasions of competitors, predators, pests? Variation. Variation in genes, and hence in behavior and physical traits. Homogeneity is a death sentence. To rid a species of its mutants and outliers is to make that species dangerously vulnerable to the elements.

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.

Spring had come early that year, with warm quick rains and sudden frothing of pink peach blossoms and dogwood dappling with white stars the dark river swamp and far-off hills. Already the plowing was nearly finished, and the bloody glory of the sunset colored the fresh-cut furrows of red Georgia clay to even redder hues. The moist hungry earth, waiting upturned for the cotton seeds, showed pinkish on the sandy tops of furrows, vermilion and scarlet and maroon where shadows lay along the sides of the trenches. The whitewashed brick plantation house seemed an island set in a wild red sea, a sea of spiraling, curving, crescent billows petrified suddenly at the moment when the pink-tipped waves were breaking into surf. For here were no long, straight furrows, such as could be seen in the yellow clay fields of the flat middle Georgia country or in the lush black earth of the coastal plantations. The rolling foothill country of north Georgia was plowed in a million curves to keep the rich earth from washing down into the river bottoms. It was a savagely red land, blood-colored after rains, brick dust in droughts, the best cotton land in the world. It was a pleasant land of white houses, peaceful plowed fields and sluggish yellow rivers, but a land of contrasts, of brightest sun glare and densest shade. The plantation clearings and miles of cotton fields smiled up to a warm sun, placid, complacent. At their edges rose the virgin forests, dark and cool even in the hottest noons, mysterious, a little sinister, the soughing pines seeming to wait with an age-old patience, to threaten with soft sighs: "Be careful! Be careful! We had you once. We can take you back again.

It's hard to think of the divide where I grew up as a watershed. The creeks are dry most of the year, rainfall is undependable at best, and folks in one river system are always trying to steal water from another.

​As the drought rolls on, the city has taken to hiking up water prices. I’m doing the best I can, but I’m simply not capable of proving the water these plants crave. Even if I could, I’m faced with the ethical dilemma of how much I should be using at a time like this.

So ecological duress can increase or decrease aggression. This raises the key issue of what global warming will do to our best and worst behaviors. There will definitely be some upsides. Some regions will have longer growing seasons, increasing the food supply and reducing tensions. Some people will eschew conflict, being preoccupied with saving their homes from the encroaching ocean or growing pineapples in the Arctic. But amid squabbling about the details in predictive models, the consensus is that global warming won’t do good things to global conflict. For starters, warmer temperatures rile people up—in cities during the summers, for every three degree increase in temperature, there was a 4 percent increase in interpersonal violence and 14 percent in group violence. But global warming’s bad news is more global—desertification, loss of arable land due to rising seas, more droughts. One influential meta-analysis projected 16 percent and 50 percent increases in interpersonal and group violence, respectively, in some regions by 2050.

In the age of arms, a super warhead might be the most powerful for its destructiveness. In the age of farms, an irrigation system is most powerful, for it feeds lives. But how do you define power and advancement in the age of social engineering? It is the one that mimics human the best, isn’t it? We don’t need a warhead when there has been a drought. We don’t point at our enemy with sprinklers. It is about evolving. (Douglas Parsley)

Dire?” the girl asks. And learns from the ranger that the Joshua trees may be on the brink of extinction. Botanists believe they are witnessing a coordinated response to crisis. Perhaps a drought, legible in the plants’ purplish leaves, has resulted in this push. Seeds in abundance. The ancient species’ Hail Mary pass. Yucca moths, attracted by the flowers’ penetrating odor, are their heroic spouses, equally dependent, equally endangered; their larval children feast on yucca seeds.

Hence, democracies escape Hobbes’s state of nature and autocracies generally don’t. Indeed, we can see just how dramatic the difference is in escaping the state of nature by looking at what happens when nature exercises its freedom to wreak havoc. We have in mind the consequences of natural disasters like earthquakes, cyclones, tsunamis, and drought. These certainly are not political events, but their consequences are the product of how rulers best allocate revenue and how people’s freedom to organize shape allocation decisions.

Such are the people who today, with sickly kindness, will tolerate teachers of error in our pulpits because they are such smooth-mannered and amiable gentlemen. They would rather allow error to be preached and souls to be deceived than hurt the preacher’s feelings. Let Baal be worshipped rather than drought come! Let the cancer kill its victim rather than the cruel surgeon use the knife! … The best thing that could happen to some so-called Christian ministers of today is that they should be denounced in God’s name by their hearers.

Torcida told me a creation story of his people and why they consider Mount Gorongosa sacred. In early times, he said, God lived with his people on the mountain. Humans were giants then and not afraid to ask God for special favors. In a drought they would say, Bring us water. The Creator, growing tired of their constant importuning, moved his residence up to heaven. Still the giant people persisted, reaching up from the mountain. At last, to put them in their place, God decided to make them small. Thereafter life became a great deal more difficult—and so it has been to this day.

...a large segment of our population appears to have moved, in its cultural beliefs, to the use of an "ideal" measuring implement, based particularly on the individual's self-assessment of what "one's life should be like," e.g., essentially symptom free. This has moved us radically away from the reality of the human condition in which most of us have some nagging physical and mental symptoms for much of our lives. If one looks at history, developing countries, the poor, or soldiers (engaged in a highly stressful, physically and psychologically demanding and always potentially dangerous profession), this reality is clear. One recognizes that such culturally espoused ideal states of health are at best illusory. Life is filled with traumas, fears, apprehensions, hunger, aches, pains, illnesses, failures, unfulfilling work, and memories of pain. It is balanced by moments of happiness and pleasure, memories of positive events, doing one's duty, and enduring. The evolutionary history of our species is one in which those individuals who have survived to continue the human line have done so in the face of extreme violence, hunger, drought, flood, diseases, and war.

If something terrible happened – such as war, plague or drought – people consoled themselves that ‘We all play a role in some great cosmic drama devised by the gods, or by the laws of nature. We are not privy to the script, but we can rest assured that everything happens for a purpose. Even this terrible war, plague and drought have their place in the greater scheme of things. Furthermore, we can count on the playwright that the story surely has a good and meaningful ending. So even the war, plague and drought will work out for the best – if not here and now, then in the afterlife.

It was a savagely red land, blood-coloured after rains, brick dust in droughts, the best cotton land in the world. It was a pleasant land of white houses, peaceful plowed fields and sluggish yellow rivers, but a land of contrasts, of brightest sun glare and densest shade. The plantation clearings and miles of cotton fields smiled up to a warm sun, placid, complacent. At their edges rose the virgin forests, dark and cool even in the hottest noons, mysterious, a little sinister, the soughing pines seemed to wait with age-old patience, to threaten with soft sights: "Be careful! Be careful! We had you once. We can take you back again.

Right now we’re enjoying first generation GE crops; soon we’ll have versions that can grow in drought conditions, in saline conditions, crops that are nutritionally fortified, that act as medicines, that increase yields and lower the use for pesticides, herbicides, and fossil fuels. The best designs will do many of these things at once. The Gates Foundation–led effort BioCassava Plus aims to take cassava, one of the world’s largest staple crops, fortify it with protein, vitamins A and E, iron, and zinc; lower its natural cyanide content, make it virus resistant, and storable for two weeks (instead of one day). By 2020, this one genetically modified crop could radically improve the health of the 250 million people for whom it is a daily meal.

psychological protection against disasters. If something terrible happened – such as war, plague or drought – people consoled themselves that ‘We all play a role in some great cosmic drama devised by the gods or by the laws of nature. We are not privy to the script, but we can rest assured that everything happens for a purpose. Even this terrible war, plague and drought have their place in the greater scheme of things. Furthermore, we can count on the playwright that the story surely has a good and meaningful ending. So even the war, plague and drought will work out for the best – if not here and now, then in the afterlife.’ Modern culture rejects this belief in a great cosmic plan. We are not actors in any larger-than-life drama. Life has no script, no

 I walk away, feeling Brody’s gaze on me. There’s no doubt that as soon as we get back in the car, I’m going to get it—good. Instead, Brody stays quiet while I assemble the paperwork. He may not be speaking, but he’s saying a whole lot in the silence. “Just say it,” I mumble and finally look over. “I’m not saying a word.” He raises his hands. “Clearly, you two know each other, and it ain’t from growing up here. You tell me everything, so there is no way you wouldn’t have told me you know him,” Brody pauses and leans back. “I’m not saying a word about who you may or may not have slept with recently. Even though, it’s pretty obvious.” “You know, you not saying a word took you a long time.” “It’s not like you’ve had a five-year drought since your divorce. Or that you slept with a singer/actor. Nope. I have nothing to say about that. Not a thing.” I groan. “Could you not say anything for real this time?” “Sure thing, boss. I’ll just be over here, watching Hell start to thaw.” This is not going to get any better. I’d almost rather hear the questions. This is Brody Webber. My partner, my friend, and the one person who I have enough dirt on to make his life hell if he repeats this. “Okay, fine. Yes, I slept with Eli Walsh. I was crazy and dumb. I also had about six beers, which is two over my threshold, and I was trying to be in the moment for once. Fucking Nicole and her pep talks.” Brody coughs a laugh and then recovers. “Sorry, go on.” “I swear, you better keep this to yourself. If you tell anyone . . .” I give him my best threatening face. “I mean anyone, I’ll make your life a living nightmare.” He shakes his head and laughs again. “I won’t say a word, but you had a one-night stand with one of the most famous men in the boy band atmosphere. You’re too cool for me, Heather. I don’t think we can be friends. I’m sure you and the band will be happy without me.” I huff and grab the papers. “I’m getting a new partner.” I walk back over to the car, praying this will be painless

Modern culture rejects this belief in a great cosmic plan. We are not actors in any larger-than-life drama. Life has no script, no playwright, no director, no producer – and no meaning. To the best of our scientific understanding, the universe is a blind and purposeless process, full of sound and fury but signifying nothing. During our infinitesimally brief stay on our tiny speck of a planet, we fret and strut this way and that, and then are heard of no more. Since there is no script, and since humans fulfil no role in any great drama, terrible things might befall us and no power will come to save us or give meaning to our suffering. There won’t be a happy ending, or a bad ending, or any ending at all. Things just happen, one after the other. The modern world does not believe in purpose, only in cause. If modernity has a motto, it is ‘shit happens’. On the other hand, if shit just happens, without any binding script or purpose, then humans too are not confined to any predetermined role. We can do anything we want – provided we can find a way. We are constrained by nothing except our own ignorance. Plagues and droughts have no cosmic meaning – but we can eradicate them. Wars are not a necessary evil on the way to a better future – but we can make peace. No paradise awaits us after death – but we can create paradise here on earth and live in it for ever, if we just manage to overcome some technical difficulties.

One way to put the question that I want to answer here is this: why was it virtually impossible not to believe in God in, say, 1500 in our Western society, while in 2000 many of us find this not only easy, but even inescapable? Part of the answer, no doubt, is that in those days everyone believed, and so the alternatives seemed outlandish. But this just pushes the question further back. We need to understand how things changed. How did the alternatives become thinkable? One important part of the picture is that so many features of their world told in favour of belief, made the presence of God seemingly undeniable. I will mention three, which will play a part in the story I want to tell. (1) The natural world they lived in, which had its place in the cosmos they imagined, testified to divine purpose and action; and not just in the obvious way which we can still understand and (at least many of us) appreciate today, that its order and design bespeaks creation; but also because the great events in this natural order, storms, droughts, floods, plagues, as well as years of exceptional fertility and flourishing, were seen as acts of God, as the now dead metaphor of our legal language still bears witness. (2) God was also implicated in the very existence of society (but not described as such-this is a modern term-rather as polls, kingdom, church, or whatever). A kingdom could only be conceived as grounded in something higher than mere human man action in secular time. And beyond that, the life of the various associations which made up society, parishes, boroughs, guilds, and so on, were interwoven with ritual and worship, as I mentioned in the previous chapter. One could not but encounter counter God everywhere. (3) People lived in an “enchanted” world. This is perhaps not the best expression; it seems to evoke light and fairies. But I am invoking here its negation, Weber’s expression “disenchantment” as a description of our modern condition. This term has achieved such wide currency in our discussion of these matters, that I’m going to use its antonym to describe a crucial feature of the pre-modern condition. The enchanted chanted world in this sense is the world of spirits, demons, and moral forces which our ancestors lived in. People who live in this kind of world don’t necessarily believe in God, certainly not in the God of Abraham, as the existence of countless “pagan” societies shows. But in the outlook of European peasants in 1500, beyond all the inevitable ambivalences, the Christian God was the ultimate guarantee that good would triumph or at least hold the plentiful forces of darkness at bay.

One morning, a farmer knocked loudly on the door of a monastery. When Brother Porter opened the door, the farmer held out to him a magnificent bunch of grapes. “Dear Brother Porter, these are the finest grapes from my vineyard. Please accept them as a gift from me.” “Why, thank you! I’ll take them straight to the Abbot, who will be thrilled with such a gift.” “No, no. I brought them for you.” “For me? But I don’t deserve such a beautiful gift from nature.” “Whenever I knocked on the door, you opened it. When the harvest had been ruined by drought, you gave me a piece of bread and a glass of wine every day. I want this bunch of grapes to bring you a little of the sun’s love, the rain’s beauty and God’s miraculous power.” Brother Porter put the grapes down where he could see them and spent the whole morning admiring them: they really were lovely. Because of this, he decided to give the present to the Abbot, whose words of wisdom had always been such a boon to him. The Abbot was very pleased with the grapes, but then he remembered that one of the other monks was ill and thought: “I’ll give him the grapes. Who knows, they might bring a little joy into his life.” But the grapes did not remain for very long in the room of the ailing monk, for he in turn thought: “Brother Cook has taken such good care of me, giving me only the very best food to eat. I’m sure these grapes will bring him great happiness.” And when Brother Cook brought him his lunch, the monk gave him the grapes. “These are for you. You are in close touch with the gifts Nature gives us and will know what to do with this, God’s produce.” Brother Cook was amazed at the beauty of the grapes and drew his assistant’s attention to their perfection. They were so perfect that no one could possibly appreciate them more than Brother Sacristan, who had charge of the Holy Sacrament, and whom many in the monastery considered to be a truly saintly man. Brother Sacristan, in turn, gave the grapes to the youngest of the novices in order to help him understand that God’s work is to be found in the smallest details of the Creation. When the novice received them, his heart was filled with the Glory of God, because he had never before seen such a beautiful bunch of grapes. At the same time, he remembered the day he had arrived at the monastery and the person who had opened the door to him; that gesture of opening the door had allowed him to be there now in that community of people who knew the value of miracles. Shortly before dark, he took the bunch of grapes to Brother Porter. “Eat and enjoy. You spend most of your time here all alone, and these grapes will do you good.” Brother Porter understood then that the gift really was intended for him; he savoured every grape and went to sleep a happy man. In this way, the circle was closed; the circle of happiness and joy which always wraps around those who are in contact with the energy of love.

During intellectual droughts one shower of good ideas can cause a flash-flood to wash away the roads your habits travel.

To be sure, other kinds of bad and good things happen to chimps: droughts, banana bonanzas, and so on. But there’s no reason to think chimps are anywhere near consciously puzzling over those things—trying to anticipate droughts the way they try to anticipate the behavior of their neighbors. And there’s no reason to think that our prehuman ancestors were, either. The best guess is that when natural selection built the mental machinery for predictively pondering causality, the causal agents in question were peers—fellow prehumans. (Is he going to punch me? Is she going to betray me?) Moreover, when our ancestors first started talking about causality, they were probably talking about peers. (Why did you punch me? Do you know why she betrayed me?) I’m not just talking about a habit. I’m not saying our ancestors were used to pondering questions of “Why?” by thinking about human beings. I’m suggesting that the human mind is built to do that—was “designed” by natural selection to do it. So it’s no surprise that when people first started expanding their curiosity, started talking about why bad and good things emanate from beyond the social universe, they came up with the kinds of answers that had made sense within their social universe. To answer a “why” question—such as “Why did the thunderstorm come just as that baby was being born?”—with anything other than a human-like creature would have been kind of strange.

They recognized that they had little as compared to those in the top 10 percent, but they remained Republicans until their death, believing that freedom and self-initiative is the best for them and the country.

Farming was a risky proposition under even the best of circumstances. Folks who toiled in the dirt could do everything right and a drought or an early freeze could come and wipe them out.

Why, after all these decades of campaign, reform, research and thought about how we can best get women into the workplace, are we so slow to pick up that the most important next step is how to get men out of it?

Our questioning—again echoing Ghazali—of the likely impact of development efforts (“prosperity,” in his formula) also flew in the face of received wisdom. For years, the notion had prevailed that the best way to sway Afghan “hearts and minds” was by giving away stuff: blankets, bags of wheat, wells for drinking water, schoolrooms. Among the conditions fueling extremism, commentators and policy makers often repeat, is economic malaise, aggravated by demographic shifts or such externals as drought. Foreign assistance is seen as a palliative to those ills. Evolving U.S. military doctrine even referred to “money as a weapon system.” But examination of extremist leaders’ sociological backgrounds casts doubt on these presumptions. Studies by such analysts as Andrew Wilder have found that in Afghanistan, infusions of development resources often exacerbated local conflict rather than reducing it, by providing new prizes for opposing groups to fight over.6

I am proud that I am an Australian, a daughter of the Southern Cross, a child of the mighty bush. I am thankful I am a peasant, a part of the bone and muscle of my nation, and earn my bread by the sweat of my brow, as man was meant to do. I rejoice I was not born a parasite, one of the blood-suckers who loll on velvet and satin, crushed from the proceeds of human sweat and blood and souls. Ah, my sunburnt brothers!—sons of toil and of Australia! I love and respect you well, for you are brave and good and true. I have seen not only those of you with youth and hope strong in your veins, but those with pathetic streaks of grey in your hair, large families to support, and with half a century sitting upon your work-laden shoulders. I have seen you struggle uncomplainingly against flood, fire, disease in stock, pests, drought, trade depression, and sickness, and yet have time to extend your hands and hearts in true sympathy to a brother in misfortune, and spirits to laugh and joke and be cheerful. And for my sisters a great love and pity fills my heart. Daughters of toil, who scrub and wash and mend and cook, who are dressmakers, paperhangers, milkmaids, gardeners, and candle-makers all in one, and yet have time to be cheerful and tasty in your homes, and make the best of the few oases to be found along the narrow dusty track of your existence. Would that I were more worthy to be one of you—more a typical Australian peasant—cheerful, honest, brave! I love you, I love you. Bravely you jog along with the rope of class distinction drawing closer, closer, tighter, tighter around you: a few more generations and you will be as enslaved as were ever the moujiks of Russia. I see it and know it, but I cannot help you. My ineffective life will be trod out in the same round of toil—I am only one of yourselves, I am only an unnecessary, little, bush commoner, I am only a—woman!

The best of all rains is the rain that comes after the worst of all droughts!

What we have lost by mowing down the forests around the world...is far more than big trees. We've squandered the genetic fitness of future forests. With humans high grading, cutting down the best trees time and again, the great irreplaceable trove of DNA that had been shaped and strengthened over millennia by surviving drought, disease, pestilence, heat, and cold -- the genetic memory--was also gone. The DNA that may be best suited for the tree's journey into an uncertain future on a warming planet has all but vanished, just when we need it most.

The human equivalent of a succulent would be best." Jay leaned back in his chair and folded his arms across his chest. "You want to match me up with a succulent?" "A human succulent. Prickly. Resilient. Able to survive hot climates, cold temperaments, and emotional drought. Sprinkle a few e-mails on her, maybe buy her a lunch, and that should keep her going through the long cold months." "You think I'm hot," he said, his voice smug. For some reason her opinion mattered to him, all the negativity aside.

Their 108-year wait for another title was the longest championship drought in sports. The last time they did win the World Series, in 1908, occurred in the lifetimes of Mark Twain, Florence Nightingale, Geronimo, Winslow Homer, and Joshua Chamberlain, and in a world when the Ottoman Empire still existed but the 19th Amendment, talking motion pictures, electrified traffic lights, and world wars did not.

And yet, as Leopold himself later acknowledged, it was misleading. The notion of presettlement America as primitive ignored the long impact Native Americans had had on park landscapes, through hunting and setting fires of their own. It ignored the fact that nature itself, left to its own devices, does not tend toward a steady state—landscapes and ecosystems are always being changed by storms or droughts or fires or floods, or even by the interactions of living things. The ecological scenes the Park Service strove to maintain, from a largely imagined past, were in a way just a new version of the spectacles it had always felt bound to deliver to visitors.

Especially did his [Seth Jones] intense belief in the efficacy of the “Prayer of Faith” produce a deep impression—partly due to this unquestioned fact: During a distressing drought (I think near Sackett’s Harbor, N.Y.) an assemblage of farmers in open field expressed in his presence utter hopelessness with regard to rain, saying that a single day more would ruin every crop. “If you would pray for rain with Faith it would come,” he said. “But we have no faith! Will not you exercise it for us?” Whereupon he knelt down upon a stump and prayed mightily for three hours, while (it was related) copious showers fell from the eyes of his hearers. When he descended , the first great drops of a “glorious rain” were dashing down. At eighty-three he presided over a Universalist convention…” ~ Amanda Jones

Despite our best efforts, you came to the game at different times and as you know for different reasons. All the reasons go back to the fact that the game board has drastically changed. Know that it always does, though. War, drought, famine, illness, death, poverty. The game board changes underneath your feet. We did not want you to feel the pain of this.

The human toll of a rapid climate shift was hard to predict. But the best estimates involved a hellish combination of severe coastal flooding, drought, wildfires, and hurricanes that stood to displace millions of people and overwhelm the capacities of most governments. This in turn would increase the risk of global conflict and insect-borne disease. Reading the literature, I pictured caravans of lost souls wandering a cracked earth in search of arable land, regular Katrina-sized catastrophes across every continent, island nations swallowed up by the sea. I wondered what would happen to Hawaii, or the great glaciers of Alaska, or the city of New Orleans. I imagined Malia, Sasha, and my grandchildren living in a harsher, more dangerous world, stripped of many of the wondrous sights I’d taken for granted growing up.