Farmer One Line Quotes

At least once a week, if not once a day, we might each ponder what cosmic truths lie undiscovered before us, perhaps awaiting the arrival of a clever thinker, an ingenious experiment, or an innovative space mission to reveal them. We might further ponder how those discoveries may one day transform life on Earth. Absent such curiosity, we are no different from the provincial farmer who expresses no need to venture beyond the county line, because his forty acres meet all his needs. Yet if all our predecessors had felt that way, the farmer would instead be a cave dweller, chasing down his dinner with a stick and a rock.

I still remember the day I got my first calculator Teacher: All right, children, welcome to fourth grade math. Everyone take a calculator out of the bin. Me: What are these? Teacher: From now on we'll be using calculators. Me: What do these things do? Teacher: Simple operations, like multiplication and division. Me: You mean this device just...does them? By itself? Teacher: Yes. You enter in the problem and press equal. Me: You...you knew about this machine all along, didn't you? This whole time, while we were going through this...this charade with the pencils and the line paper and the stupid multiplication tables!...I'm sorry for shouting...It's just...I'm a little blown away. Teacher: Okay, everyone, today we're going to go over some word problems. Me: What the hell else do you have back there? A magical pen that writes book reports by itself? Some kind of automatic social studies worksheet that...that fills itself out? What the hell is going on? Teacher: If a farmer farms five acres of land a day-- Me: So that's it, then. The past three years have been a total farce. All this time I've been thinking, "Well, this is pretty hard and frustrating but I guess these are useful skills to have." Meanwhile, there was a whole bin of these things in your desk. We could have jumped straight to graphing. Unless, of course, there's some kind of graphing calculator! Teacher: There is. You get one in ninth grade. Me: Is this...Am I on TV? Is this a prank show? Teacher: No.

Ivanov- "Up to now , all revolutions have been made by moralizing diletantes. They were always in good faith and perished because of their dilettantism. We for the first time are consequent..." "Yes," said Rubashov. "So consequent, that in the interests of a just distribution of land we deliberately let die of starvation about five million farmers and their families in one year. So consequent were we in the liberation of human beings from the shackles of industrial exploitation that we sent about ten million people to do forced labour in the Artic regions and the jungles of the East, under conditions similar to those of antique galley slaves. So consequent that, to settle a difference of opinion, we know only one argument: death, whether it is a matter of submarines, manure, or the Party line to be followed in Indo-China. ...

And cried for mamma, at every turn'-I added, 'and trembled if a country lad heaved his fist against you, and sat at home all day for a shower of rain.-Oh, Heathcliff, you are showing a poor spirit! Come to the glass, and I'll let you see what you should wish. Do you mark those two lines between your eyes, and those thick brows, that instead of rising arched, sink in the middle, and that couple of black fiends, so deeply buried, who never open their windows boldly, but lurk glinting under them, like devil's spies? Wish and learn to smooth away the surly wrinkles, to raise your lids frankly, and change the fiends to confident, innocent angels, suspecting and doubting nothing, and always seeing friends where they are not sure of foes-Don't get the expression of a vicious cur that appears to know the kicks it gets are its desert, and yet, hates all the world, as well as the kicker, for what it suffers.' 'In other words, I must wish for Edgar Linton's great blue eyes, and even forehead,' he replied. 'I do - and that won't help me to them.' 'A good heart will help you to a bonny face, my lad,' I continued, 'if you were a regular black; and a bad one will turn the bonniest into something worse than ugly. And now that we've done washing, and combing, and sulking - tell me whether you don't think yourself rather handsome? I'll tell you, I do. You're fit for a prince in disguise. Who knows, but your father was Emperor of China, and your mother an Indian queen, each of them able to buy up, with one week's income, Wuthering Heights and Thrushcross Grange together? And you were kidnapped by wicked sailors, and brought to England. Were I in your place, I would frame high notions of my birth; and the thoughts of what I was should give me courage and dignity to support the oppressions of a little farmer!

At dawn one still October day in the long ago of the world, across the hill of Alderley, a farmer from Mobberley was riding to Macclesfield fair.

Picking oranges in Florida. Pushing a broom in New Orleans. Mucking out horse-stalls in Lufkin, Texas. Handing out real estate brochures on street corners in Phoenix, Arizona. Working jobs that pay cash. ... The faces on the currency don't matter. What matters is the sight of a weathervane against a violent pink sunset, the sound of his heels on an empty road in Utah, the sound of the wind in the New Mexico desert, the sight of a child skipping rope beside a junked-out Chevrolet Caprice in Fossil, Oregon. What matters is the whine of the powerlines beside Highway 50 west of Elko, Nevada, and a dead crow in a ditch outside Rainbarrel Springs. Sometimes he's sober and sometimes he gets drunk. Once he lays up in an abandoned shed-this is just over the California state line from Nevada-and drinks for four days straight. It ends with seven hours of off-and-on vomiting. For the first hour or so, the puking is so constant and so violent he is convinced it will kill him. Later on, he can only wish it would. And when it's over, he swears to himself that he's done, no more booze for him, he’s finally learned his lesson, and a week later lies drunk again and staring up at the strange stars behind the restaurant where he has hired on as a dishwasher. He is an animal in a trap and he doesn't care. ... Sometimes he asks himself what he thinks he's doing, where the hell he's going, and such questions are apt to send him in search of the next bottle in a hurry. Because he's really not going anywhere. He's just following the highways in hiding and dragging his trap along behind him, he's just listening to the call of those roads and going from one to the next. Trapped or not, sometimes he is happy; sometimes he sings in his chains like the sea. He wants to see the next weathervane standing against the next pink sunset. He wants to see the next silo crumbling at the end of some disappeared farmer's long-abandoned north field and see the next droning truck with TONOPAH GRAVEL or ASPLUNDH HEAVY CONSTRUCTION written on the side. He's in hobo heaven, lost in the split personalities of America. He wants to hear the wind in canyons and know that he's the only one who hears it. He wants to scream and hear the echoes run away.

At least once a week, if not once a day, we might each ponder what cosmic truths lie undiscovered before us, perhaps awaiting the arrival of a clever thinker, an ingenious experiment, or an innovative space mission to reveal them. We might further ponder how those discoveries may one day transform life on Earth. Absent such curiosity, we are no different from the provincial farmer who expresses no need to venture beyond the county line, because his forty acres meet all his needs. Yet if all our predecessors had felt that way, the farmer would instead be a cave dweller, chasing down his dinner with a stick and a rock. During our brief stay on planet Earth, we owe ourselves and our descendants the opportunity to explore—in part because it’s fun to do. But there’s a far nobler reason. The day our knowledge of the cosmos ceases to expand, we risk regressing to the childish view that the universe figuratively and literally revolves around us. In that bleak world, arms-bearing, resource-hungry people and nations would be prone to act on their “low contracted prejudices.” And that would be the last gasp of human enlightenment—until the rise of a visionary new culture that could once again embrace, rather than fear, the cosmic perspective.

Usually, if you ask someone on the island where they come from, they say something like Round about Skarmouth or Back side of Thisby, the hard side or Stone's throw from Tholla. But not me. I remember being small, clutching my father's lined hand, and some wind-beaten old farmer who looked like he'd been dug out of the sod asking, "Where you from, girl?" I answered, in a voice too loud for my tiny freckled self, "The Connolly House." He said ,"What's that, now?" And I replied back, "Where we Connollys live. Because I'm one." And then -- I am still a bit embarrassed about this part of it, as it speaks to a black part of my character -- added, "And you're not.

The Bengali poet Ganga Ram in his Maharashta Purana gave a fuller picture of the terror they inspired. ‘The people on earth were filled with sin,’ he wrote, ‘and there was no worship of Rama and Krishna. Day and night people took their pleasure with the wives of others.’ Finally, he wrote, Shiva ordered Nandi to enter the body of the Maratha king Shahu. ‘Let him send his agents, that sinners and evil doers be punished.’29 Soon after: The Bargis [Marathas] began to plunder the villages and all the people fled in terror. Brahmin pandits fled, taking with them loads of manuscripts; goldsmiths fled with the scales and weights; and fishermen with their nets and lines – all fled. The people fled in all directions; who could count their numbers? All who lived in villages fled when they heard the name of the Bargis. Ladies of good family, who had never before set a foot on a road fled from the Bargis with baskets on their heads. And land owning Rajputs, who had gained their wealth with the sword, threw down their swords and fled. And sadhus and monks fled, riding on litters, their bearers carrying their baggage on their shoulders; and many farmers fled, their seed for next year’s crops on the backs of their bullocks, and ploughs on their shoulders. And pregnant women, all but unable to walk, began their labour on the road and were delivered there. There were some people who stood in the road and asked of all who passed where the Bargis were. Everyone replied – I have not seen them with my own eyes. But seeing everyone flees, I flee also. Then suddenly the Bargis swept down with a great shout and surrounded the people in their fields. They snatched away gold and silver, rejecting everything else. Of some people they cut off the hand, of some the nose and ears; some they killed outright. They dragged away the most beautiful women, who tried to flee, and tied ropes to their fingers and necks. When one had finished with a woman, another took her, while the raped women screamed for help. The Bargis after committing all foul, sinful and bestial acts, let these women go.

U.S. paper money is printed in sheets of 32 notes. Sometimes, the sheets are misfed into the high-speed presses, resulting in misplaced or upside-down serial numbers. In 1976, a shopper in a Dallas supermarket checkout line was handed a note mistakenly printed with $20 on one side, $10 on the other. At least three currency sheets with the error were printed in 1974, so there may be as many as 96 double-denomination notes in existence. About 20 have been found. Depending on its condition, one of these bills could be worth much more than either face value.

Glenskehy is outside Dublin, tucked away in the Wicklow mountains near nothing very much. I'd lived half my life in Wicklow without getting any closer to it than the odd signpost. It turned out to be that kind of place: a scatter of houses getting old around a once-a-month church and a pub and a sell-everything shop, small and isolated enough to have been overlooked even by the desperate generation trawling the countryside for homes they can afford. Eight o'clock on a Thursday morning, and the main street - to use both words loosely - was postcard-perfect and empty, just one old woman pulling a shopping trolley past a worn granite monument to something or other, little sugared-almond houses lined up crookedly behind her, and the hills rising green and brown and indifferent over it all. I could imagine someone getting killed there, but a farmer in a generations-old fight over a boundary fence, a woman whose man had turned savage with drink and cabin fever, a man sharing a house with his brother forty years too long: deep-rooted, familiar crimes old as Ireland, nothing to make a detective as experienced as Sam sound like that.

Once beyond school age, individuals were all expected to carry out two functions: to contribute to production and to take part in military operations. The whole system was based on the “Four Military Lines.” The key tenets were “arm the entire people,” “fortify the entire nation,” “build a nation of military leaders,” and “complete military modernization.” So various militias were formed. When I grew too old for the Youth League, I had no choice but to join one of these militias. In my case, it was the Laborers’ and Farmers’ Red Army. I enlisted when I graduated from high school and embarked on a period of training. The training was professional enough. We learned how to dig trenches and fight to protect our position. We were well trained as snipers. Groups of individuals who were used to working together were formed into military units. The idea was that, in the event of a crisis, the units could be mobilized very quickly. We had exercises twice a year, at the hottest and the coldest time of year. We’d do things like climb a mountain or dig trenches out of the frozen ground. Right from the start, the one thing I kept asking myself was this: What was with the party’s obsession with militarizing the entire nation?

In 1931, amid that incredible transformation, a brilliant young Russian psychologist named Alexander Luria recognized a fleeting “natural experiment,” unique in the history of the world. He wondered if changing citizens’ work might also change their minds. When Luria arrived, the most remote villages had not yet been touched by the warp-speed restructuring of traditional society. Those villages gave him a control group. He learned the local language and brought fellow psychologists to engage villagers in relaxed social situations—teahouses or pastures—and discuss questions or tasks designed to discern their habits of mind. Some were very simple: present skeins of wool or silk in an array of hues and ask participants to describe them. The collective farmers and farm leaders, as well as the female students, easily picked out blue, red, and yellow, sometimes with variations, like dark blue or light yellow. The most remote villagers, who were still “premodern,” gave more diversified descriptions: cotton in bloom, decayed teeth, a lot of water, sky, pistachio. Then they were asked to sort the skeins into groups. The collective farmers, and young people with even a little formal education, did so easily, naturally forming color groups. Even when they did not know the name of a particular color, they had little trouble putting together darker and lighter shades of the same one. The remote villagers, on the other hand, refused, even those whose work was embroidery. “It can’t be done,” they said, or, “None of them are the same, you can’t put them together.” When prodded vigorously, and only if they were allowed to make many small groups, some relented and created sets that were apparently random. A few others appeared to sort the skeins according to color saturation, without regard to the color. Geometric shapes followed suit. The greater the dose of modernity, the more likely an individual grasped the abstract concept of “shapes” and made groups of triangles, rectangles, and circles, even if they had no formal education and did not know the shapes’ names. The remote villagers, meanwhile, saw nothing alike in a square drawn with solid lines and the same exact square drawn with dotted lines. To Alieva, a twenty-six-year-old remote villager, the solid-line square was obviously a map, and the dotted-line square was a watch. “How can a map and a watch be put together?” she asked, incredulous. Khamid, a twenty-four-year-old remote villager, insisted that filled and unfilled circles could not go together because one was a coin and the other a moon.

Despite the raised voices and the wild gesticulations, nobody here is wrong. The beauty of ragù is that it's an idea as much as it is a recipe, a slow-simmered distillation of what means and circumstances have gifted you: If Zia Peppe's ragù is made with nothing but pork scraps, that's because her neighbor raises pigs. When Maria cooks her vegetables in a mix of oil and butter, it's because her family comes from a long line of dairy farmers. When Nonna Anna slips a few laurel leaves into the pot, she plucks them from the tree outside her back door. There is no need for a decree from the Chamber of Commerce to tell these women what qualifies as the authentic ragù; what's authentic is whatever is simmering under the lid. Eventually the women agree to disagree and the rolling boil of the debate calms to a gentle simmer. Alessandro opens a few bottles of pignoletto he's brought to make the peace. We drink and take photos and make small talk about tangential ragù issues such as the proper age of Parmesan and the troubled state of the prosciutto industry in the region. On my way out, Anna no. 1 grabs me by the arm. She pulls me close and looks up into my eyes with an earnestness that drowns out the rest of the chatter in the room. "Forget about these arguments. Forget about the small details. Just remember that the most important ingredient for making ragù, the one thing you can never forget, is love." Lisetta overhears from across the room and quickly adds, "And pancetta!

(about Pilgrims) It would be difficult to imagine a group of people more ill-suited to a life in the wilderness. They packed as if they had misunderstood the purpose of the trip. They found room for sundials and candle snuffers, a drum, a trumpet, and a complete history of Turkey. One William Mullins packed 126 pairs of shoes and 13 pairs of boots. Yet, between them they failed to bring a single cow or horse or plough or fishing line. Among the professions represented on the Mayflower's manifest were two tailors, a printer, several merchants, a silk worker, a shopkeeper and a hatter- occupations whose importance is not immediately evident when one thinks of surviving in a hostile environment. Their military commander, Miles Standish, was so diminutive of stature that he was known to all as "Captain Shrimpe" hardly a figure to inspire awe in the savage natives from whom they confidently expected to encounter. With the uncertain exception of the little captain, probably none in the party had ever tried to bring down a wild animal. Hunting in seventeenth century Europe was a sport reserved for the aristocracy. Even those who labelled themselves farmers generally had scant practical knowledge of husbandry, since farmer in the 1600s, and for some time afterwards, signified an owner of land rather than one who worked it. They were, in short, dangerously unprepared for the rigours ahead, and they demonstrated their manifest incompetence in the most dramatic possible way: by dying in droves. Six expired in the first two weeks, eight the next month, seventeen more in February, a further thirteen in March. By April, when the Mayflower set sail back to England just fifty-four people, nearly half of them children, were left to begin the long work of turning this tenuous toe-hold into a self-sustaining colony.

Everywhere along the line there were people involved. Farmers who planted and monitored and cared for and pruned and fertilized their trees. Pickers who walked among the rows of plants, in the mountains’ thin air, taking the cherries, only the red cherries, placing them one by one in their buckets and baskets. Workers who processed the cherries, most of that work done by hand, too, fingers removing the sticky mucilage from each bean. There were the humans who dried the beans. Who turned them on the drying beds to make sure they dried evenly. Then those who sorted the dried beans, the good beans from the bad. Then the humans who bagged these sorted beans. Bagged them in bags that kept them fresh, bags that retained the flavor without adding unwanted tastes and aromas. The humans who tossed the bagged beans on trucks. The humans who took the bags off the trucks and put them into containers and onto ships. The humans who took the beans from the ships and put them on different trucks. The humans who took the bags from the trucks and brought them into the roasteries in Tokyo and Chicago and Trieste. The humans who roasted each batch. The humans who packed smaller batches into smaller bags for purchase by those who might want to grind and brew at home. Or the humans who did the grinding at the coffee shop and then painstakingly brewed and poured the coffee or espresso or cappuccino. Any given cup of coffee, then, might have been touched by twenty hands, from farm to cup, yet these cups only cost two or three dollars. Even a four-dollar cup was miraculous, given how many people were involved, and how much individual human attention and expertise was lavished on the beans dissolved in that four-dollar cup. So much human attention and expertise, in fact, that even at four dollars a cup, chances were some person—or many people, or hundreds of people—along the line were being taken, underpaid, exploited.

My God. How can people be so cruel and thoughtless? They should be thanking you for your service!” “That’s even worse! What the fuck do they think they’re thanking me for? They don’t know what I did over there! They don’t understand that I’ve got seconds to make a judgment call that will either save my guys or end someone’s life—and that someone could be an enemy combatant or it could be a civilian. A farmer. A woman. A child. Or it could be both! That’s the real fucked-up part of it. It could be both a child and the enemy. That kid you’ve been giving candy and comic books to? The one that brought you fresh bread and knows your name and taught you a few words in his language? Is he the one reporting your position? Did he pull the trigger wire on the IED that killed your friend and wounded every single guy in your squad? Has he been the enemy all along? Is it your fault for talking to him?” I was so shocked, I didn’t know what to say. Tears burned my eyes, and my chest ached as I raced along beside him. “Oh, Ryan, no. Of course it isn’t.” “It is. I should have known. I let them down.” “You didn’t,” I said, trying to touch his arm, but he shrugged me off, refusing to be comforted. “And how about the time Taliban fighters lined up women and children as shields behind a compound wall while they fired at you, only you didn’t realize what they’d done until after you’d fired back, killing dozens of innocents?” The tears dripped down my cheeks, but I silently wiped them away in the dark. This wasn’t about me, and I didn’t want him to stop if he needed to get these things out. “Or how about the farmer I killed that didn’t respond to warning shots, the one whose son later told us was deaf and mute? Should I be thanked for that?” I could see how furious and heartsick he was, and I hated that I’d brought this on. “Yes,” I said firmly, although I continued to cry. “Because you’re brave and strong and you did what you were trained to do, what you had to do.

What is scarce? Surely time is scarce? This is true in the sense that we get only one life, but yet again there are ways in which competition and how we use our time can make us feel an artificial sense of time scarcity. Each time we are able to build on the work of others with confidence, each time we use the elements of life pulled from our commonwealth of agricultural knowledge, we bundle time, and so get the benefit of having multiple lifetimes. Each time nature uses genetic code that has been developed over millions of years, millions of years of development are collapsed into something that works in our lifetimes. Each time we add to that collection, we are putting our lifetimes' work into a useful form for the benefit of future generations. At the same time, yes, we each have only our own single lives in which to pursue happiness. The goal is to spend as much of that time in a framework of sharing abundance rather than having it squeezed into a life of scarcity and competition. In contrast, we need not look far to find lots of frustrating examples in which our time is treated as abundant when we would rather have it be valued as scarce. It happens each time we must stand in line at the DMV, fill out redundant forms at the hospital, reproduce others' efforts by spending time searching for knowledge or data that already exists somewhere, create a report that no one reads. In those cases, we are creating and living in artificial and unnecessary time scarcity. Time is indeed one of the most curious elements of life, especially since our lifetimes and those of plants and animals all move at different rates. We know, for example, that the urgency to address climate change is really on our human scale, not geologic scale. The Earth has been through greater upheavals and mass extinctions and will likely go through them again, but for the narrowest of narrow bands of human history on Earth, we require very specific conditions for us to continue to thrive as a species. To keep our planet within a habitable and abundant balance, we have, as Howard Buffet noted, only 'forty seasons' to learn and adjust. That is why building on one another's work is so important. One farmer can have the benefit of forty seasons and pass some of that experience down, but if 1,000 farmers do the same, there is the collective benefit of 1,000 years in a single year. If a million people participate, then a million years of collective experience are available. If we are then able to compound knowledge across generations and deepen our understanding of human and natural history, we add even greater richness. It is in this way of bundling our experiences for continual improvement, with compound interest, that time shifts from a scarce resource to being far less of a constraint, if not truly abundant. However, for time to be compounded, knowledge must be shared, and real resources, energy, and infrastructure must exist and function to support and grow our commonwealth of knowledge.

Access to this system was doubly coded: a German refugee was entitled to these benefits by virtue of being German by citizenship or ethnicity and being a refugee. According to a contemporary observer, this conditional eligibility for aid was partly modeled on the interwar and postwar international refugee aid programs of the League of Nations and the United Nations, the main difference being that the international criterion of “statelessness” to define a refugee was replaced by the criterion of German citizenship or ethnicity.10 Reception in Germany as a German refugee could thus be defined as co-ethnic asylum.11 The refugee state did not actively seek the immigration of Germans to what remained of Germany. Its institutions, the so-called refugee administration (Flüchtlingsverwaltung), worked instead to accommodate those who had ended up in the territories west of the Oder-Neisse line. In addition, it tried to reduce the number of refugees by promoting the emigration of certain parts of this population, especially farmers who had little chance of being resettled successfully.

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

Miss Taggart, it is not my place to call you, but nobody else will,” said the voice that came on the wire, this time; the voice sounded young and too calm. “In another day or two, a disaster’s going to happen here the like of which they’ve never seen, and they won’t be able to hide it any longer, only it will be too late by then, and maybe it’s too late already.” “What is it? Who are you?” “One of your employees of the Minnesota Division, Miss Taggart. In another day or two, the trains will stop running out of here—and you know what that means, at the height of the harvest. At the height of the biggest harvest we’ve ever had. They’ll stop, because we have no cars. The harvest freight cars have not been sent to us this year.” “What did you say?” She felt as if minutes went by between the words of the unnatural voice that did not sound like her own. “The cars have not been sent. Fifteen thousand should have been here by now. As far as I could learn, about eight thousand cars is all we got. I’ve been calling Division Headquarters for a week. They’ve been telling me not to worry. Last time, they told me to mind my own damn business. Every shed, silo, elevator, warehouse, garage and dance hall along the track is filled with wheat. At the Sherman elevators, there’s a line of farmers’ trucks and wagons two miles long, waiting on the road. At Lakewood Station, the square is packed solid and has been for three nights. They keep telling us it’s only temporary, the cars are coming and we’ll catch up. We won’t. There aren’t any cars coming. I’ve called everyone I could. I know, by the way they answer. They know, and not one of them wants to admit it. They’re scared, scared to move or speak or ask or answer. All they’re thinking of is who will be blamed when that harvest rots here around the stations—and not of who’s going to move it. Maybe nobody can, now. Maybe there’s nothing you can do about it, either. But I thought you’re the only person left who’d want to know and that somebody had to tell you.

In Minnesota, they were seizing cars from every siding, from the Mesabi Range, from the ore mines of Paul Larkin where the cars had stood waiting for a dribble of iron. They were pouring wheat into ore cars, into coal cars, into boarded stock cars that went spilling thin gold trickles along the track as they clattered off. They were pouring wheat into passenger coaches, over seats, racks and fixtures, to send it off, to get it moving, even if it went moving into trackside ditches in the sudden crash of breaking springs, in the explosions set off by burning journal boxes. They fought for movement, for movement with no thought of destination, for movement as such, like a paralytic under a stroke, struggling in wild, stiff, incredulous jerks against the realization that movement was suddenly impossible. There were no other railroads: James Taggart had killed them; there were no boats on the Lakes: Paul Larkin had killed them. There was only the single line of rail and a net of neglected highways. The trucks and wagons of waiting farmers started trickling blindly down the roads, with no maps, no gas, no feed for horses—moving south, south toward the vision of flour mills awaiting them somewhere, with no knowledge of the distances ahead, but with the knowledge of death behind them—moving, to collapse on the roads, in the gullies, in the breaks of rotted bridges. One farmer was found, half a mile south of the wreck of his truck, lying dead in a ditch, face down, still clutching a sack of wheat on his shoulders. Then rain clouds burst over the prairies of Minnesota; the rain went eating the wheat into rot at the waiting railroad stations; it went hammering the piles spilled along the roads, washing gold kernels into the soil.

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

The most important mystery of ancient Egypt was presided over by a priesthood. That mystery concerned the annual inundation of the Nile flood plain. It was this flooding which made Egyptian agriculture, and therefore civilisation, possible. It was the centre of their society in both practical and ritual terms for many centuries; it made ancient Egypt the most stable society the world has ever seen. The Egyptian calendar itself was calculated with reference to the river, and was divided into three seasons, all of them linked to the Nile and the agricultural cycle it determined: Akhet, or the inundation, Peret, the growing season, and Shemu, the harvest. The size of the flood determined the size of the harvest: too little water and there would be famine; too much and there would be catastrophe; just the right amount and the whole country would bloom and prosper. Every detail of Egyptian life was linked to the flood: even the tax system was based on the level of the water, since it was that level which determined how prosperous the farmers were going to be in the subsequent season. The priests performed complicated rituals to divine the nature of that year’s flood and the resulting harvest. The religious elite had at their disposal a rich, emotionally satisfying mythological system; a subtle, complicated language of symbols that drew on that mythology; and a position of unchallenged power at the centre of their extraordinarily stable society, one which remained in an essentially static condition for thousands of years. But the priests were cheating, because they had something else too: they had a nilometer. This was a secret device made to measure and predict the level of flood water. It consisted of a large, permanent measuring station sited on the river, with lines and markers designed to predict the level of the annual flood. The calibrations used the water level to forecast levels of harvest from Hunger up through Suffering through to Happiness, Security and Abundance, to, in a year with too much water, Disaster. Nilometers were a – perhaps the – priestly secret. They were situated in temples where only priests were allowed access; Herodotus, who wrote the first outsider’s account of Egyptian life the fifth century BC, was told of their existence, but wasn’t allowed to see one. As late as 1810, thousands of years after the nilometers had entered use, foreigners were still forbidden access to them. Added to the accurate records of flood patters dating back centuries, the nilometer was an essential tool for control of Egypt. It had to be kept secret by the ruling class and institutions, because it was a central component of their authority. The world is full of priesthoods. The nilometer offers a good paradigm for many kinds of expertise, many varieties of religious and professional mystery. Many of the words for deliberately obfuscating nonsense come from priestly ritual: mumbo jumbo from the Mandinka word maamajomboo, a masked shamanic ceremonial dancer; hocus pocus from hoc est corpus meum in the Latin Mass. On the one hand, the elaborate language and ritual, designed to bamboozle and mystify and intimidate and add value; on the other the calculations that the pros make in private. Practitioners of almost every métier, from plumbers to chefs to nurses to teachers to police, have a gap between the way they talk to each other and they way they talk to their customers or audience. Grayson Perry is very funny on this phenomenon at work in the art world, as he described it in an interview with Brian Eno. ‘As for the language of the art world – “International Art English” – I think obfuscation was part of its purpose, to protect what in fact was probably a fairly simple philosophical point, to keep some sort of mystery around it. There was a fear that if it was made understandable, it wouldn’t seem important.

A man driving a wagonload of children in a cage doesn’t have to state his business. A farmer whose flesh lies sunken around his bones, and whose eyes are the colour of hunger, doesn’t have to explain himself if he walks up to such a man. Hunger lies beneath all of our ugliest transactions. Sometimes a farmer would make that long, slow crossing of his field, from right to wrong, and stand, lean in his overalls, chewing on a corn stalk, eyes a-glitter in the shadows of his face. On such occasions it wouldn’t take more than a few minutes before a string of dirty children were lined up beside him, graduated in height from those narrowing their eyes against the suspicion of what they’d been summoned for, down to those still clutching in one hand the stick they’d been playing with and in the other the rags about their middle, their eyes wide and without guile.

Every Farmer Understands Every Tear from Every Eye Becomes a Babe in Eternity This is caught by Females bright And returnd to its own delight The Bleat the Bark Bellow & Roar Are Waves that Beat on Heavens Shore The Babe that weeps the Rod beneath Writes Revenge in realms of Death The Beggars Rags fluttering in Air Does to Rags the Heavens tear The Soldier armd with Sword & Gun Palsied strikes the Summers Sun The poor Mans Farthing is worth more Than all the Gold on Africs Shore One Mite wrung from the Labrers hands Shall buy & sell the Misers Lands Or if protected from on high Does that whole Nation sell & buy He who mocks the Infants Faith Shall be mockd in Age & Death He who shall teach the Child to Doubt The rotting Grave shall neer get out He who respects the Infants faith Triumphs over Hell & Death —William Blake, “Auguries of Innocence” (lines 67–90)

Stand Together August 10, 2024 at 12:15 PM [Verse] There's an old town square where the flag flies high, Folks gather 'round, as day kisses night. With a strong will and a steady mind, We'll build a place where no one stays behind. [Verse 2] From the rolling plains to the mountain high, Voices loud and clear, there's no divide. With a heart so big and hands so kind, Together we stand, no one's left behind. [Chorus] What this country needs, is a place together, Where the change we seek, goes on forever. Stand for what's right, let your light shine, If we all stand up, governments will sit in line. [Verse 3] From the farmer's field to the factory line, We're brothers, we're sisters, we'll be just fine. With each hand held and each promise signed, We'll carve out a future, no one's left behind. [Bridge] Times are tough, they'll test our might, But our unity will light the darkest night. In every heart and every find, Together we'll stand, no one's left behind. [Chorus] What this country needs, is a place together, Where the change we seek, goes on forever. Stand for what's right, let your light shine, If we all stand up, governments will sit in line.

As drugs flow up into the United States, all kinds of people make money off them. People are subcontracted to ship, truck, warehouse, and finally smuggle the product over the border. To complicate this, drugs are often bought and sold many times on their journey. People actually handling these narcotics will often have no knowledge which so-called kingpin or cartel ever owned them, only knowing the direct contacts they are dealing with. Ask a New York cocaine dealer who smuggled his product into America. He would rarely have a clue. All this helps explain why the Mexican drug trade is such a confusing web, which confounds both journalists and drug agents. Tracing exactly who touched a shipment on its entire journey is a hard task. But this dynamic, moving industry has a solid center of gravity—turfs, or plazas. Drugs have to pass through a certain territory on the border to get into the United States, and whoever is running those plazas makes sure to tax everything that moves. The border plazas have thus become a choke point that is not seen in other drug-producing nations such as Colombia, Afghanistan, or Morocco. This is one of the key reasons why Mexican turf wars have become so bloody. The vast profits attract all kinds to the Mexican drug trade: peasant farmers, slum teenagers, students, teachers, businessmen, idle rich kids, and countless others. It is often pointed out that in poor countries people turn to the drug trade in desperation. That is true. But plenty of middle-class or wealthy people also dabble. Growing up in the south of England, I knew dozens of people who moved and sold drugs, from private-school boys to kids from council estates (projects). The United States has never had a shortage of its own citizens willing to transport and sell drugs. The bottom line is that drugs are good money even to wealthy people, and plenty have no moral dilemmas about the business.

become right now. I will find work and there will be money to send home and there will be food for them.” His name was David Garcia and he was thin with a slight curve to his back and a bush of black hair that needed to be cut. He had the high, strong cheekbones and straight lines of his dead father, killed in a fight of honor, and his eyes were a quiet, serious gray. His arms were corded and tough, as were his legs, and he wore a tired-looking cap with CAT across the front and he carried a worn old army knapsack as old as the Second World War. In the knapsack were a pair of socks, two oranges he had taken from a stand in Juárez when the wind was right for taking them, and nothing else. Nothing. He had come up from Chihuahua by stealing a ride on the train, had crossed the boundary river at night without the aid of coyotes—those who helped people cross for money and sometimes stole from them or, worse, killed them—and he felt pride that he had done it alone. He was making his way north, far north, because it was early summer and all the work was in the north now. Men who came back told of the work in the northern states in the early summer. There were sugar beets to thin with the hoe, and the farmers paid much money for the work and would hire anybody who was willing to do it. “For every hour you are paid three dollars,” the men said in the cantina when they drank the warm beer and talked. “That is how it works out. For every hour you are paid three dollars American and there is food, frijoles with some meat for one meal a day, and a place to sleep. A dry place to sleep. And you don’t have to be too careful about the authorities in those northern states.

The word yoga comes from the Sanskrit yug which can be translated as “to harmonize”, “to bring together” or “to harness or yoke”. As Christians we can apply this image of yoking in a couple of ways. First, we can understand it as the idea of desiring wholeness or unity in our person of the physical, spiritual, mental and emotional aspects of our being. We seek to yoke together all these parts to be able to move forward with purpose just as a farmer yokes his oxen together to move the plow in one direction. We pursue an integrated focused life instead of a fragmented life. We can also apply the picture of being yoked to pursuing harmony or communion with God, bringing our lives in line with Him. We seek to be yoked in relationship with God and by God. Jesus uses this image or metaphor when he invites us to take off the world’s harness and take on his yoke instead:

As if this wasn’t enough, word spread of a new peril. Enemy troops masquerading as refugees were said to be infiltrating the lines. From now on, the orders ran, all women were to be challenged by rifle. What next? wondered Lance Bombardier Gentry; Germans in drag! Fear of Fifth Columnists spread like an epidemic. Everyone had his favorite story of German paratroopers dressed as priests and nuns. The men of one Royal Signals maintenance unit told how two “monks” visited their quarters just before a heavy bombing attack. Others warned of enemy agents, disguised as Military Police, deliberately misdirecting convoys. There were countless tales of talented “farmers” who cut signs in corn and wheat fields pointing to choice targets. Usually the device was an arrow; sometimes a heart; and in one instance the III Corps fig leaf emblem. The

He pulled on a coat and walked down the flight of stairs from the head house into the distribution floor. Then he walked to the far end to the east. This was the top floor of the grain elevator. He passed eighteen of the great bins–six on one side and twelve on the other, closed up with their huge twenty-foot concrete covers. At the end of the building, the ninety-year-old windows faced the coming night. Out there in the gloaming he could see orange needles standing against the dark reflecting the sunset. These spires luminescing in last light were other grain elevators, dotted across Texas down the rail line–all except one. The exception was a cross shrouded in farmer tin. Its owners billed it as the biggest cross in the world, and it anchored a truck stop and religious bookstore to the Interstate Highway.

During these times of continual economic stress and exclusion, the communities on the front lines of saying no to dirty energy have discovered that they will never build the base they need unless they can simultaneously provide economic alternatives to the projects they are opposing. So after three years of just saying no to the Keystone XL pipeline, a group of farmers in Nebraska came up with just such a strategy: they built a barn, powered by wind and solar, in the pipeline’s path. And they pointed out that the power generated from just that one barn would bring more energy to the region than the oil in the pipeline that was headed for the export terminal in Texas.23 On one level, the Build Our Energy Barn was just PR: the farmers were daring President Obama to tear down a renewable energy installation to make way for dirty oil. But it also showed their neighbors that, if the right policies are in place, there is another way to earn some much needed extra income without putting their land at risk.

The Drag Queen Dies in New Castle Returning home at twenty-nine, you made a bed your throne, your brothers carrying you from room to room, each one in turn holding the glass to your lips, though you were the oldest of the brood. Buried by the barn, you vanished, but the church women bought your wigs for the Christmas pageant that year, your blouses sewn into a quilt under which two newlyweds lay, skin to skin as if they carried some sense of your undressing. Skirts swayed where sheep grazed the plow and the farmer reached between legs to pull out the calf, fluid gushing to his feet. On lines across town, dresses flapped empty over mulch while you kept putting on your show, bones undressing like it's never over, throwing off your last great shift where a fox snake sank its teeth into a corn toad's back, the whole field flush with clover.

Out of New York came a governor from the moneyed class, Franklin Delano Roosevelt, and he drove Murray to fits—being from that hated family. (FDR’s cousin, Teddy, had forced Murray to remove a white supremacist plank from the Oklahoma constitution before he would allow it to join the union.) At first, Franklin Roosevelt was dismissed as a man without heft, a dilettante running on one of the nation’s great names. Then he took up the cause of the “forgotten man”—the broken farmer on the plains, the apple vendor in the city, the factory hand now hitting the rails. And though he spoke with an accent that sounded funny to anyone outside the mid-Atlantic states, and he seemed a bit jaunty with that cigarette holder, Roosevelt roused people with a blend of hope and outrage. He knew hardship and the kind of emotional panic that comes when your world collapses. He had been felled by double pneumonia in 1918, which nearly killed him, and polio in 1921, which left him partially paralyzed. He had been told time and again in the prime of his young adulthood that he had no future, that he would not walk again, that he might not live much longer. “If you spent two years in bed trying to wiggle your toe, after that anything would seem easy,” he said. Hoover believed the cure for the Depression was to prime the pump at the producer end, helping factories and business owners get up and running again. Goods would roll off the lines, prosperity would follow. Roosevelt said it made no sense to gin up the machines of production if people could not afford to buy what came out the factory door. “These unhappy times call for the building of plans that rest upon the forgotten, the unorganized, the indispensable units of economic powers,” FDR said on April 7, 1932, in a radio speech that defined the central theme of his campaign. He called for faith “in the forgotten man at the bottom of the economic pyramid.” That forgotten man was likely to be a person with prairie dirt under the fingernails. “How much do the shallow thinkers realize that approximately one half of our population, fifty or sixty million people, earn their living by farming or in small towns where existence immediately depends on farms?

Putting the 1860s and the 1960s together, white men of the South seemed to have lived through one long deep story of being shoved back in line. If in the nineteenth century the big planters had reduced the lot of the poor white farmer, twenty-first-century corporations had gone global, automated, moved plants to cheaper workers or moved cheaper workers in, and deftly remained out of sight over the brow of the hill. Some 280 of the most profitable American companies had dodged taxes on half of their profits, according to a 2011 study, but in the history-soaked deep story, you couldn’t see that. You were left to imagine it, to feel you couldn’t do anything about it. And to make matters worse, it was your sector, the free market, that was letting you down. Meanwhile, white wages leveled or sank and welfare expenditures rose.

But the Bellagio’s fountain, often mocked as a symbol of water excess in the arid Southwest, may in fact represent some of the highest-value water around. The 12 million gallons a year needed to keep it topped up starts as water too salty to drink, drawn from an old well that once irrigated the Dunes Hotel golf course. Twelve million gallons sounds like a lot, but it’s really just enough to irrigate eight acres of alfalfa in the Imperial Valley.3 Total revenue at the seven giant casino–resort hotels contiguous to the fountain, at the corner of Flamingo Road and South Las Vegas Boulevard—the heart of the famed Las Vegas Strip—is an estimated $3.6 billion.4 Include all of the hotel/casino operations in the greater Las Vegas metro area, and the total rises to $21 billion.5 That compares with total agricultural revenue of $1.9 billion in all of Imperial County.6 Imperial County’s farmers get ten times the water Las Vegas gets. Las Vegas makes ten times the money Imperial County farming does. Given the crowds lining the sidewalks for each one of the fountain’s dancing-water shows, the fountains must represent one of the most economically productive uses of water you’ll find in the West.

With industrialization has come a general depreciation of work. As the price of work has gone up, the value of it has gone down, until it is so depressed that people simply do not want to do it anymore. We can say without exaggeration that the present national ambition of the United States is unemployment. People live for quitting time, for weekends, for vacations, and for retirement; moreover, this ambition seems to be classless, as true in the executive suites as on the assembly lines. One works not because the work is necessary, valuable, useful to a desirable end, or because one loves to do it, but only to be able to quit- a condition that a saner time would regard as infernal, a condemnation. This is explained, of course, by the dullness of the work, by the loss of responsibility for, or credit for, or knowledge of the thing made. What can be the status of the working small farmer in a nation whose motto is a sigh of relief: "Thank God it's Friday?

Now as the train moved towards Calcutta, Malay felt as if his life was coming full circle. It had been a strange decision to visit the city at a time when post-Partition vomit and excreta was splattered on Calcutta streets. Marked by communal violence, anger and unemployment, the streets smelled of hunger and disillusionment. Riots were still going on. The wound of a land divided lingered, refugees from East Pakistan (now Bangladesh) continued to arrive in droves. And since they did not know where to go, they occupied the pavements, laced the streets with their questions, frustrations and a deep need to be recognised as more than an inconvenient presence on tree-lined avenues. The feeling of being uprooted was everywhere. Political leaders decided that the second phase of the five-year planning needed to see the growth of heavy industries. The land required for such industries necessitated the evacuation of farmers. Devoid of their ancestral land and in the absence of a proper rehabilitation plan, those evicted wandered aimlessly around the cities—refugees by another name. Calcutta had assumed different dimensions in Malay’s mind. The smell of the Hooghly wafted across Victoria Memorial and settled like an unwanted cow on its lawns. Unsung symphonies spilled out of St Paul’s Cathedral on lonely nights; white gulls swooped in on grey afternoons and looked startling against the backdrop of the rain-swept edifice. In a few years, Naxalbari would become a reality, but not yet. Like an infant Kali with bohemian fantasies, Calcutta and its literature sprouted a new tongue – that of the Hungry Generation. Malay, like Samir and many others, found himself at the helm of this madness, and poetry seemed to lick his body and soul in strange colours. As a reassurance of such a huge leap of faith, Shakti had written to Samir: Bondhu Samir, We had begun by speaking of an undying love for literature, when we suddenly found ourselves in a dream. A dream that is bigger than us, and one that will exist in its capacity of right and wrong and beyond that of our small worlds. Bhalobasha juriye Shakti

Fair Quest The kingdom Lusania is in turmoil after the royal family is assassinated. Many bear the blood of the King, from poor farmers to lesser lords, but there is no clear line of succession. In the far reaches of the East, an ancient evil known as the Man of Masks stirs, awakened by its hunger for power as it senses Lusania’s loss. Using great magic that ultimately costs him his life, the Royal Wizard calls upon the Gods to send their emissaries, those Touched by Gods, to find the rightful ruler and bring peace unto the land. The future sovereign could be anyone of royal blood. To prove their worthiness.They may partner with one of the Gods Emissaries, the Touched, and defeat the Man of Masks. Today the adventure begins. Meet your companion. Defeat the Man of Masks. By presenting the Star gem, proof of the Man of Masks defeat, your companion will prove their worthiness to be king. Are you, O Touched One, the Kingmaker?

Short story: The true and incredible tale of David Kirkpatrick, a Scottish ex-boy scout, and miner, serving in WW2 with 2nd Highland Light Infantry and the legendary elite corps 2nd SAS. A man who becomes a hero playing his bagpipe during a secret mission in Italy, March 1945, where he saved the lives of hundreds just playing during the attack. After he fought in North Africa, Greece, Albania, Sicily and being reported as an unruly soldier, (often drunk, insulting superiors and so on) in Tuscany, 23 march 1945 he joined as volunteer in the 2nd Special Air Service ( the British elite forces), for a secret mission behind enemy line in Italy. He parachuted in the Italian Apennines with his kilt on (so he becomes known as the 'mad piper' ) for a mission organized with British elite forces and an unruly group of Italian-Russian partisans (code name: 'Operation Tombola' organized from the British secret service SOE and 2nd SAS and the "Allied Battalion") against the Gothic Line german headquarter of the 51 German Mountains Corps in Albinea, Italy. The target of the anglo-partisan group's mission is to destroy the nazi HQ to prepare the big attack of the Allied Forces (US 5th Army, British 8th Army) to the German Gothic Line in North Italy at the beginning of April. It's the beginning of the liberation of Italy from the nazi fascist dictatorship. The Allied Battalion guided by major Roy Farran, captain Mike Lees Italian partisan Glauco Monducci, Gianni Ferrari, and the Russian Viktor Pirogov is an unruly brigade of great fighters of many nationalities. Among them also not just British, Italian, and Russian but also a dutch, a greek, one Austrian paratrooper who deserted the German Forces after has killed an SS, a german who deserted Hitler's Army being in love with an Italian taffeta's, two Jewish escaped from nazi reprisal and 3 Spanish anti-Franchise who fought fascism in the Spanish Civil War and then joined first the French Foreign Legion and the British Elite Forces. The day before the attack, Kirkpatrick is secretly guested in a house of Italian farmers, and he donated his white silk parachute to a lady so she could create her wedding dress for the Wedding with his love: an Italian partisan. During the terrible attack in the night of 27th March 1945, the sound of his bagpipe marks the beginning of the fight and tricked the nazi, avoiding a terrible reprisal against the civilian population of the Italian village of Albinea, saving in this way the life of hundreds The German HQ based in two historical villa's is destroyed and in flames, several enemy soldiers are killed, during the attack, the bagpipe of David played for more than 30 minutes and let the german believe that the "British are here", not also Italian and Russian partisan (in war for Hitler' order: for partisans attack to german forces for every german killed nazi were executing 10 local civilians in terrible and barbarian reprisal). During the night the bagpipe of David is also hit after 30 minutes of the fight and, three British soldiers of 2nd SAS are killed in the action in one of the two Villa. The morning later when Germans bring their bodies to the Church of Albinea, don Alberto Ugolotti, the local priest notes in his diary: "Asked if they were organizing a reprisal against the civilian population, they answered that it was a "military attack" and there would.

In Burkina Faso, an aid worker named Mathieu Ouédraogo assembled the farmers in his area to experiment with soil-restoration techniques, some of them traditions that Ouédraogo had read about in school. One of them was cordons pierreux: long lines of stones, each no bigger than a fist. Because the area’s rare rains wash over the crusty soil, it stores too little moisture for plants to survive. Snagged by the cordon, the water pauses long enough for seeds to sprout and grow in this slightly richer environment. The line of stones becomes a line of grass that slows the water further. Shrubs and then trees replace grasses, enriching the soil with falling leaves. In a few years, a minimal line of rocks can restore an entire field. As a rule, poor farmers are wary of new techniques—the penalty for failure is too high. But these people in Burkina were desperate and rocks were everywhere and cost nothing but labor. Hundreds of farmers put in cordons, bringing back thousands of acres of desertified land.

Yet beavers are as balletic in water as they are clumsy out of it. They can hold their breath for up to fifteen minutes, and their underwater gymnastics are powered by webbed hind feet. Transparent eyelids allow them to see below the surface, while a second set of fur-lined lips close behind their teeth, permitting them to chew and drag wood without drowning. Building dams expands the extent of beavers’ watery domains, submerges lodge entrances to repel predators, and gives them a place to stash their food caches. Ponds also serve to irrigate water-loving trees like willow, allowing beavers to operate as rotational farmers: They’ll chew down vegetation in one corner of their compound while cultivating their next crop in another.

It was soon clear that individual states could do little to effectively regulate railroads that now sprawled over many states. And when the Supreme Court ruled in 1886 in Wabash Railway v. Illinois that states had no power over railroads that were carrying goods across a state line, the fight to regulate the railroads moved, of necessity, to Washington. Congress was now confronted with the same political problem that had faced the state legislatures. They had tens of thousands of votes at stake on the side of the farmers, small merchants, and manufacturers, and hundreds of thousands of dollars at stake on the side of the railroads. What resulted, after a year of intense political sausage making, was, in the words of one historian, “a bargain in which no one interest predominated except perhaps the legislators’ interest in finally getting the conflict…off their backs and shifting it to a commission and the courts.” A federal railroad commission, similar to the ones that had largely failed at the state level, was the only proposal under serious consideration.

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

U.S. Supreme Court challenging the legal basis of the monopoly. Cornelius moved his young family from what is now called Staten Island to New Brunswick, New Jersey, which was a stop on the steamship ferry line that he was now managing. His wife, Sophia, opened an inn and used the rich profits she was able to generate to feed and clothe their growing brood of children. Vanderbilt, meanwhile, went to Washington, DC, and hired attorney Daniel Webster to argue for the overturn of the monopoly. On March 2, 1824, the Supreme Court ruled in Gibbons’s favor in Gibbons v. Ogden, a case still cited frequently today, which marked the turn in America from monopolies to markets. The case doesn’t bear Vanderbilt’s name, and he didn’t appear in the news around it, but it is covered in his fingerprints in its declaring that individual states had no standing to interfere with interstate commerce. The last of the protected Dutch-era monopolies were washed away in the unfettered competitive churn of steamboats plying between New York and New Jersey. That seawater churn would froth higher and higher, heaping up great clouds of profit around the descendants of Jan Aertsen van der Bilt, to a level that a seventeenth-century indentured servant or an eighteenth-century farmer who owed one horse to his militia could never have possibly imagined.