Fishermen Work Quotes

I’m not studying the heroes who lead navies—and armies—and win wars. I’m studying ordinary people who you wouldn’t expect to be heroic, but who, when there’s a crisis, show extraordinary bravery and self-sacrifice. Like Jenna Geidel, who gave her life vaccinating people during the Pandemic. And the fishermen and retired boat owners and weekend sailors who rescued the British Army from Dunkirk. And Wells Crowther, the twenty-four-year-old equities trader who worked in the World Trade Center. When it was hit by terrorists, he could have gotten out, but instead he went back and saved ten people, and died. I’m going to observe six different sets of heroes in six different situations to try to determine what qualities they have in common.

I want the reader to understand, that at this time I had a good experience, a pure heart, was full of the love of God, but was not qualified for God's work. I knew that I was but a worm. God would have to take a worm to thresh a mountain. Then I asked God to give me the power he gave the Galilean fishermen - to anoint me for service. I came like a child asking for bread. I looked for it... God did not disappoint me. The power of the Holy ghost came down like a cloud. It was brighter than the sun. I was covered and, wrapped in it. I was baptized with the Holy Ghost, and Fire, and power, which has never left me. There was liquid fire, and the angels were all around me in fire and glory.

Castiglione has 150 employees. But every March another 120 are hired to work the tonnara. The leader is known by the Arab word Raiz, and the fishermen sing an Arab song, “Cialome” (pronounced SHALOMAY), to invoke the gods for the hunt.

I knew a young man once, he was a most conscientious fellow, and, when he took to fly-fishing, he determined never to exaggerate his hauls by more than twenty-five per cent. “When I have caught forty fish,” said he, “then I will tell people that I have caught fifty, and so on. But I will not lie any more than that, because it is sinful to lie.” But the twenty-five per cent. plan did not work well at all. He never was able to use it. The greatest number of fish he ever caught in one day was three, and you can’t add twenty-five per cent. to three – at least, not in fish. So he increased his percentage to thirty-three-and-a-third; but that, again, was awkward, when he had only caught one or two; so, to simplify matters, he made up his mind to just double the quantity. He stuck to this arrangement for a couple of months, and then he grew dissatisfied with it. Nobody believed him when he told them that he only doubled, and he, therefore, gained no credit that way whatever, while his moderation put him at a disadvantage among the other anglers. When he had really caught three small fish, and said he had caught six, it used to make him quite jealous to hear a man, whom he knew for a fact had only caught one, going about telling people he had landed two dozen. So, eventually, he made one final arrangement with himself, which he has religiously held to ever since, and that was to count each fish that he caught as ten, and to assume ten to begin with. For example, if he did not catch any fish at all, then he said he had caught ten fish – you could never catch less than ten fish by his system; that was the foundation of it. Then, if by any chance he really did catch one fish, he called it twenty, while two fish would count thirty, three forty, and so on. It is a simple and easily worked plan, and there has been some talk lately of its being made use of by the angling fraternity in general. Indeed, the Committee of the Thames Angler’s Association did recommend its adoption about two years ago, but some of the older members opposed it. They said they would consider the idea if the number were doubled, and each fish counted as twenty.

Ages passed slowly, like a load of hay, As the flowers recited their lines And pike stirred at the bottom of the pond. The pen was cool to the touch. The staircase swept upward Through fragmented garlands, keeping the melancholy Already distilled in letters of the alphabet. It would be time for winter now, its spun-sugar Palaces and also lines of care At the mouth, pink smudges on the forehead and cheeks, The color once known as "ashes of roses.-" How many snakes and lizards shed their skins For time to be passing on like this, Sinking deeper in the sand as it wound toward The conclusion. It had all been working so well and now, Well, it just kind of came apart in the hand As a change is voiced, sharp As a fishhook in the throat, and decorative tears flowed Past us into a basin called infinity. There was no charge for anything, the gates Had been left open intentionally. Don't follow, you can have whatever it is. And in some room someone examines his youth, Finds it dry and hollow, porous to the touch... O keep me with you, unless the outdoors Embraces both of us, unites us, unless The birdcatchers put away their twigs, The fishermen haul in their sleek empty nets And others become part of the immense crowd Around this bonfire, a situation That has come to mean us to us, and the crying In the leaves is saved, the last silver drops.

His introduction throws me. The only time I can envision "Hi, I'm a surgeon" as a fitting introduction is if I were on a gurney in a stark white room and a man wielding a scalpel was standing over me. Plus, it's been a while since we've talked careers with anyone. Jobs are rarely a topic of conversation anymore--they exist in a place and time too far away to seem interesting. "What do you do?" is not a question asked to define someone, because out here we're all working the same jobs: yachties, mechanics, navigators, weather-readers, fishermen, adventure travelers, storytellers.

After hearing visionaries like Vikram Sarabhai and working at T.E.R.L.S. I began to understand that being self sufficient also meant developing our own technologies and using that for the good of the nation. Our satellites provide many benefits to the ordinary people of the country—from communication to information that is utilized by soldiers, fishermen, farmers, teachers, students and people from almost every walk of life. By making our own rockets that could go into space and put satellites into orbit or touch the surface of the moon or even reach Mars, we have become a nation that is respected for our technological capabilities. Our satellite launch vehicles and facilities bring in valuable revenue when they are used by other countries.

This is the story of a boy named Pete Coutinho, who had a spell put on him. Some people might have called it a curse. I don't know. It depends on a lot of things, on whether you've got gipsy blood, like old Beatriz Sousa, who learned a lot about magic from the wild gitana tribe in the mountains beyond Lisbon, and whether you're satisfied with a fisherman's life in Cabrillo. Not that a fisherman's life is a bad one, far from it. By day you go out in the boats that rock smoothly across the blue Gulf waters, and at night you can listen to music and drink wine at the Shore Haven or the Castle or any of the other taverns on Front Street. What more do you want? What more is there? And what does any sensible man, or any sensible boy, want with that sorcerous sort of glamor that can make everything incredibly bright and shining, deepening colors till they hurt, while wild music swings down from stars that have turned strange and alive? Pete shouldn't have wanted that, I suppose, but he did, and probably that's why there happened to him - what did happen. And the trouble began long before the actual magic started working. ("Before I Wake...")

All the long afternoon, the sea was suspended there before their eyes only as a canvas of attractive colouring might hang on the wall of a wealthy bachelor’s flat and it was only in the intervals between the ‘hands’ that one of the players, finding nothing better to do, raised his eyes to it to seek from it some indication of the weather or the time, and to remind the others that tea was ready. And at night they did not dine in the hotel, where, hidden springs of electricity flooding the great dining-room with light, it became as it were an immense and wonderful aquarium against whose wall of glass the working population of Balbec, the fishermen and also the tradesmen’s families, clustering invisibly in the outer darkness, pressed their faces to watch, gently floating upon the golden eddies within, the luxurious life of its occupants, a thing as extraordinary to the poor as the life of strange fishes or molluscs (an important social question, this: whether the wall of glass will always protect the wonderful creatures at their feasting, whether the obscure folk who watch them hungrily out of the night will not break in some day to gather them from their aquarium and devour them).

Er, hello, Chewie," he said politely. "Woof," the dog said back. "Chewie is a Newfoundland," Beka explained. "They're great water dogs. They swim better than we do, and even have webbed feet. They're often used for water rescue, and the breed started out as working dogs for fishermen." "Uh-huh... Chewie - I guess you named him for Chewbacca in Star Wars. I can see why; they're both gigantic and furry." Beka giggled. "I never thought of that. Actually, Chewie is short for Chudo-Yudo. Also, he chews on stuff a lot, so it seemed fitting." "Chudo what?" Marcus said. The dog made a snuffling sound that might have been canine laughter. "Chudo-Yudo," Beka repeated. "He's a character out of Russian fairy tales, the dragon that guards the Water of Life and Death. You never heard of him?" Marcus shook his head. "My father used to tell the occasional Irish folk tale when I was a kid, but I'm not familiar with Russian ones at all. Sorry." "Oh, don't be," she said cheerfully. "Most of them were pretty gory, and they hardly ever had happy endings." "Right." Marcus looked at the dog, who gazed alertly back with big brown eyes, as if trying to figure out if the former Marine was edible or not. "So, you named him after a mythical dragon from a depressing Russian story. Does anyone get eaten in that story, just out of curiosity?" Chewie sank down onto the floor with a put-upon sigh, and Beka shook her head at Marcus. "Don't be ridiculous. Of course people got eaten. But don't worry. Chewie hasn't taken a bite out of anyone in years. He's very mellow for a dragon.

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

Ask yourself the following questions to find profitable niches. 1. Which social, industry, and professional groups do you belong to, have you belonged to, or do you understand, whether dentists, engineers, rock climbers, recreational cyclists, car restoration aficionados, dancers, or other? Look creatively at your resume, work experience, physical habits, and hobbies and compile a list of all the groups, past and present, that you can associate yourself with. Look at products and books you own, include online and offline subscriptions, and ask yourself, “What groups of people purchase the same?” Which magazines, websites, and newsletters do you read on a regular basis? 2. Which of the groups you identified have their own magazines? Visit a large bookstore such as Barnes & Noble and browse the magazine rack for smaller specialty magazines to brainstorm additional niches. There are literally thousands of occupation- and interest/hobby-specific magazines to choose from. Use Writer’s Market to identify magazine options outside the bookstores. Narrow the groups from question 1 above to those that are reachable through one or two small magazines. It’s not important that these groups all have a lot of money (e.g., golfers)—only that they spend money (amateur athletes, bass fishermen, etc.) on products of some type. Call these magazines, speak to the advertising directors, and tell them that you are considering advertising; ask them to e-mail their current advertising rate card and include both readership numbers and magazine back-issue samples. Search the back issues for repeat advertisers who sell direct-to-consumer via 800 numbers or websites—the more repeat advertisers, and the more frequent their ads, the more profitable a magazine is for them … and will be for us.

February 19 The Initiative against Drudgery Arise, shine. Isaiah 60:1 We have to take the first step as though there were no God. It is no use to wait for God to help us, He will not; but immediately we arise we find He is there. Whenever God inspires, the initiative is a moral one. We must do the thing and not lie like a log. If we will arise and shine, drudgery becomes divinely transfigured. Drudgery is one of the finest touchstones of character there is. Drudgery is work that is very far removed from anything to do with the ideal—the utterly mean,[11] grubby things; and when we come in contact with them we know instantly whether or not we are spiritually real. Read John 13; we see there the Incarnate God doing the most desperate piece of drudgery, washing fishermen’s feet, and He says—“If I then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet.” It requires the inspiration of God to go through drudgery with the light of God upon it. Some people do a certain thing, and the way in which they do it hallows that thing for ever afterwards. It may be the most commonplace thing, but after we have seen them do it, it becomes different. When the Lord does a thing through us, He always transfigures it. Our Lord took on Him our human flesh and transfigured it, and it has become for every saint the temple of the Holy Ghost.

Drudgery is one of the finest tests to determine the genuineness of our character. Drudgery is work that is far removed from anything we think of as ideal work. It is the utterly hard, menial, tiresome, and dirty work. And when we experience it, our spirituality is instantly tested and we will know whether or not we are spiritually genuine. Read John 13. In this chapter, we see the Incarnate God performing the greatest example of drudgery—washing fishermen’s feet. He then says to them, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet” (John 13:14).

Trusting in Jesus requires that you surrender every competing hope. For the Israelites, it was the call to abandon the worship of any other god and entrust their lives to the one true God (see Ex. 20:3). For the disciples Peter, James, and John, it meant surrendering their livelihoods as fishermen the moment after pulling in their most profitable catch ever and following Jesus (Luke 5:11). For each of us, it means trusting his promise of forgiveness and not working to try to pay off our own debt. It means trusting his cleansing and not hiding in shame (1 John 1:9). It means clinging to God’s steadfast love, his grace upon grace to us in Jesus Christ, as our only hope, the only true remedy against idolatry.40

White lined the swells of water. A light, constant drizzle seemed to conspire with the ocean spray to soak everything onboard. It was not a particularly large vessel, which made it all the worse for everyone. For the crew of hardened fishermen, Cornishmen all, this posed no great discomfort. The crewmen at their work looked like gray mice scurrying over a large, wet, wheat barrel.

we see here that Jesus comes and teaches people from the boat. But did you notice that it doesn’t mention what he said? There is no teaching expressed here. That tells us that the story itself is the teaching. As 21st century people, you know that when you take a four gigabyte file and turn it to a 100 megabyte file, you have compressed a great amount of information.   That is what we have here. This is sacred wisdom containing universal truth and one of our great mistakes is that we only take it on the surface. Do you know that for hundreds of years, for centuries, all the teachers talked about different levels of understanding holy scripture and yet, somewhere around the 1800s, scholars locked in to merely the surface, so it is just about Peter and the guys out fishing.  Yet, this is only a picture to touch us at an emotional level that can understand better than our mind. Jesus is going passed our mind to a place where we can understand in another way.   Let me give you an example of a picture that stirs the emotions. You notice that the fishermen were washing their nets and a bit later, we find Peter saying, “We’ve worked hard all night and haven’t caught anything.” Have you ever tried something with all your efforts and gotten nowhere? Have you ever run out of steam or lost hope? Have you ever given up on something because you’ve given it all you had and nothing came of it?   Jesus is addressing us right there in that frustrated place, in that unhappy place, in that depressed place, whatever it is that caused it. Jesus is giving us a spiritual remedy to our sense of failure.

The “tragedy of the commons,” as exposed by economists, is as follows—the commons being a collective property, say, a forest or fishing waters or your local public park. Collectively, farmers as a community prefer to avoid overgrazing, and fishermen overfishing—the entire resource becomes thus degraded. But every single individual farmer would personally gain from his own overgrazing or overfishing under, of course, the condition that others don’t. And that is what plagues socialism: people’s individual interests do not quite work well under collectivism. But it is a critical mistake to think that people can function only under a private property system. What Ostrom found empirically is that there exists a certain community size below which people act as collectivists, protecting the commons, as if the entire unit became rational. Such a commons cannot be too large. It is like a club. Groups behave differently at a different scale. This explains why the municipal is different from the national.

Look at what very ordinary people have lost, and think about that for a moment. What has happened to working-class communities in Scotland? To miners, for example. To fishermen? Who? You might well ask. To men and women who work with their hands? Who again? These people are being swept away by globalisation. Swept away. Now they’re all so demoralised that they’re caught in the culture of permanent sick notes. And who speaks for the young Scottish male, as a matter of interest?

The Ballad of John Axon was the first of a series created by MacColl, Seeger and BBC producer Charles Parker that shone the microphone like a searchlight into obscure or overlooked sectors of British society: fishermen, teenagers, motorway builders, miners, polio sufferers, even the nomadic travelling community. Gathered on the spot, their oral histories were reworked as intelligent and dynamic folk anthropology, attuned to their era’s nuanced tug-of-war between conservatism and progress. The eight programmes, broadcast by the BBC between 1958–64, were experiments conducted on the wireless, splicing spoken word, field recordings, sound effects, traditional folk song and newly composed material into audio essays that verged on the hypnotic. They were given a name that elegantly fused tradition and modernity: radio ballads. Until the mid-1950s standard BBC practice in making radio documentaries involved researchers visiting members of the public – ‘actuality characters’ – and talking to them, perhaps even recording them, then returning to headquarters and working out a script based on their testimonies. The original subjects would then be revisited and presented with the scripted version of their own words. That’s the reason such programmes sound so stilted to modern ears: members of the public are almost always speaking a scriptwriter’s distillation of their spontaneous thoughts. When MacColl and Charles Parker drove up to Stockport in the autumn of 1957 with an EMI Midget tape recorder in their weekend bags, they planned to interview Axon’s widow and his colleagues for information, then turn their findings into a dramatic reconstruction featuring actors and musicians. In fact, they stayed in the area for around a fortnight and ended up with more than forty hours of voices and location recordings. The material, they agreed, was too good to tamper with.

Let us turn now to a study of a small Newfoundland fishing village. Fishing is, in England at any rate – more hazardous even than mining. Cat Harbour, a community in Newfoundland, is very complex. Its social relationships occur in terms of a densely elaborate series of interrelated conceptual universes one important consequence of which is that virtually all permanent members of the community are kin, ‘cunny kin’, or economic associates of all other of the 285 permanent members. The primary activity of the community is cod fishing. Salmon, lobster, and squid provide additional sources of revenue. Woodcutting is necessary in off-seasons. Domestic gardening, and stints in lumber camps when money is needed, are the two other profitable activities. The community's religion is reactionary. Women assume the main roles in the operation though not the government of the churches in the town. A complicated system of ‘jinking’ – curses, magic, and witchcraft – governs and modulates social relationships. Successful cod fishing in the area depends upon highly developed skills of navigation, knowledge of fish movements, and familiarity with local nautical conditions. Lore is passed down by word of mouth, and literacy among older fishermen is not universal by any means. ‘Stranger’ males cannot easily assume dominant positions in the fishing systems and may only hire on for salary or percentage. Because women in the community are not paid for their labour, there has been a pattern of female migration out of the area. Significantly, two thirds of the wives in the community are from outside the area. This has a predictable effect on the community's concept of ‘the feminine’. An elaborate anti-female symbolism is woven into the fabric of male communal life, e.g. strong boats are male and older leaky ones are female. Women ‘are regarded as polluting “on the water” and the more traditional men would not consider going out if a woman had set foot in the boat that day – they are “jinker” (i.e., a jinx), even unwittingly'. (It is not only relatively unsophisticated workers such as those fishermen who insist on sexual purity. The very skilled technicians drilling for natural gas in the North Sea affirm the same taboo: women are not permitted on their drilling platform rigs.) It would be, however, a rare Cat Harbour woman who would consider such an act, for they are aware of their structural position in the outport society and the cognition surrounding their sex….Cat Harbour is a male-dominated society….Only men can normally inherit property, or smoke or drink, and the increasingly frequent breach of this by women is the source of much gossip (and not a negligible amount of conflict and resentment). Men are seated first at meals and eat together – women and children eating afterwards. Men are given the choicest and largest portions, and sit at the same table with a ‘stranger’ or guest. Women work extremely demanding and long hours, ‘especially during the fishing season, for not only do they have to fix up to 5 to 6 meals each day for the fishermen, but do all their household chores, mind the children and help “put away fish”. They seldom have time to visit extensively, usually only a few minutes to and from the shop or Post Office….Men on the other hand, spend each evening arguing, gossiping, and “telling cuffers”, in the shop, and have numerous “blows” (i.e., breaks) during the day.’ Pre-adolescents are separated on sexual lines. Boys play exclusively male games and identify strongly with fathers or older brothers. Girls perform light women's work, though Faris indicates '. . . often openly aspire to be male and do male things. By this time they can clearly see the privileged position of the Cat Harbour male….’. Girls are advised not to marry a fisherman, and are encouraged to leave the community if they wish to avoid a hard life. Boys are told it is better to leave Cat Harbour than become fishermen....

His brother Najib owned an auto-parts store at bustling Shikarpur Gate, the mouth of the narrow road linking their village to the city—an ancient byway that had once led southward through the passes all the way to India. At dusk it is clogged with a riot of vegetable sellers’ handcarts beset by shoppers, Toyota pickup trucks, horse-drawn taxis, and three-wheeled rickshaws clambering around and through the throng like gaudy dung beetles. Nurallah’s brother Najib had gone to Chaman, just across the border in Pakistan, where the streets are lined with cargo containers serving as shops, and used motor oil cements the dust to the ground in a glossy tarmac, and every variety of automotive organ or sinew is laid bare, spread out, and strung up for sale. He had made his purchases and set off back to Kandahar. “He paid his customs dues”—Nurallah emphasized the remarkable point—“because that’s the law. He paid at every checkpoint on the way back, fifty afghanis, a hundred afghanis.” A dollar or two every time an unkempt, underage police boy in green fatigues slouched out of a sandbagged lean-to into the middle of the road—eight times in the sixty-six miles when last I counted. “And then when he reached the entrance to town, the police there wanted five hundred afghanis. Five hundred!” A double arch marks the place where the road that swoops down from Kabul joins the road leading in from Pakistan. The police range from one side to the other, like spear fishermen hunting trout in a narrows. “He refused,” Nurallah continued. “He said he had paid his customs dues—he showed them the receipt. He said he had paid the bribes at every checkpoint all along the way, and he was not paying again.” I waited a beat. “So what happened?” “They reached into his window and smacked him.” “They hit him?” I was shocked. Najib might be a sunny guy, but Kandahar tempers are strung on tripwires. For a second I thought we’d have to go bail him out. “What did he do?” Nurallah’s eyes, beneath his widow’s peak, were banked and smoldering. “What could he do? He paid the money. But then he pulled over to the side of the road and called me. I told him to stay right there. And I called Police Chief Matiullah Qatih, to report the officer who was taking the bribes.” And Matiullah had scoffed at him: Did he die of it? The police buzzards had seen Najib make the call. They had descended on him, snatched the phone out of his hand, and smashed it. “You call that law?” Now Nurallah was ablaze. “They’re the police! They should be showing people what the law is; they should be enforcing the law. And they’re the ones breaking it.” Nurallah was once a police officer himself. He left the force the day his own boss, Kabul police chief Zabit Akrem, was assassinated in that blast in the mosque in 2005.1 Yet so stout was Nurallah’s pride in his former profession that he brought his dark green uniform into work and kept it there, hung neatly on a hook in his locker. “My sacred oath,” he vowed, concluding: “If I see someone planting an IED on a road, and then I see a police truck coming, I will turn away. I will not warn them.” I caught my breath. So maybe he didn’t mean it literally. Maybe Nurallah wouldn’t actually connive with the Taliban. Still, if a former police officer like him was even mouthing such thoughts, then others were acting on them. Afghan government corruption was manufacturing Taliban.

lay scattered on the shore at Old Harbor. Webber and crew used the motor lifeboat CG 36500 to help the fishermen pull the boats off the beach and reattach them to their moorings before the surf damaged them. It was a mariner’s version of herding cattle, but instead of working under the hot Texas sun, they had to perform their

catching lake trout at that time, which he noted could grow to more than 50 pounds, was a ridiculously laborious process, especially in winter. “The moment the bite is felt the fisherman throws the line over his shoulder, and runs with all his might, in a direct line, till the fish is on the ice,” he reported. The trout weren’t much easier to catch from a boat. Strang described how fishermen let the fish pull the boat, Jaws-style, until it exhausted itself. This was no easy way for a fisherman to make a living. He reported two fishermen working together full-time did well if they caught 800 pounds of trout in a week. Strang was shot in the head in 1856, according to Smith, by two disgruntled followers who had left his church after they refused Strang’s edict that their wives—along with all other women on the island—wear bloomers. The murderers were never charged, and Strang’s tyrannical reign was largely lost to history.

In their working outfits as busboys, waiters, gardeners, filed hands, fishermen, manual laborers, custodians, or simply the un- and underemployed, these shabby examples of the lumpen blended into the background wherever they happened to be, always seen as a mass, never noticed as individuals.

At night, fishermen are paid for their hard work with one of the Pacific’s greatest views—the gates to the heavens above. Hawaii’s remoteness to the rest of the world leaves the skies unpolluted by man’s industrial byproducts and artificial light known on the mainland. A man can actually look back in time when he gets far enough away from the shores of Hawaii and leaves modern society behind. He will find a sky above him before the hustle and bustle of mankind, a place where a stunning display of rhythmically twinkling stars are the norm and planets lay boldly pronounced. Shooting stars are commonplace and so is the humbling feeling a man gets when looking at this masterpiece before him. The boat churns up neon-green phosphoresce that glows in the water below like fireflies. When the ocean is calm enough and the moon dark enough, it is completely impossible to tell where the earth ends and where the heavens begin.

Jesus called Jews of every social rank. He called women and children and people from Samaria and tax collectors and prostitutes and the down and out to himself. He called unlearned fishermen for the greatest work in the history of the world. He called the humble and the penitent and those who were smart enough to recognize their need of a savior and to see that need fulfilled in him. Those people followed him, surrendered their all to him and obeyed his commands. They are the ones who deserve the name " Christian"- Christ followers. Anything less, anything Pharisaic and legalistic and arrogant, takes his name in vain.

All winter she has struggled to describe the joy of her life’s work and the discoveries that have solidified in a few short years: how trees talk to one another, over the air and underground. How they care and feed each other, orchestrating shared behaviors through the networked soil. How they build immune systems as wide as a forest. She spends a chapter detailing how a dead log gives life to countless other species. Remove the snag and kill the woodpecker who keeps in check the weevils that would kill the other trees. She describes the drupes and racemes, panicles and involucres that a person could walk past for a lifetime and never notice. She tells how the woody-coned alders harvest gold. How an inch-high pecan might have six feet of root. How the inner bark of birches can feed the starving. How one hop hornbeam catkin holds several million grains of pollen. How indigenous fishermen use crushed walnut leaves to stun and catch fish. How poplars clean soils of chlorinated solvents and willows remove heavy metals. She lays out how fungal hyphae—countless miles of filaments folded up in every spoon of soil—coax open tree roots and tap into them. How the wired-up fungi feed the tree minerals. How the tree pays for these nutrients with sugars, which the fungi can’t make.

He was the first to see that Christ’s ministers must do the work of fishermen. They must not wait for souls to come to them, but must go after souls, and “compel them to come in.

Unlike White Seadrifters who had access to bank loans, the Vietnamese, many of whom struggled to speak English or make sense of the paperwork, were effectively sealed off from the usual sources of capital. What they had to their advantage, though, was a centuries-old system known as hui, which functioned as a private loan club. All members of the club contributed their earnings to a pool, which was then distributed to a single family each month on a rotating basis. No paperwork or lawyers were required; the system was bound by trust and intense stigma if a member failed to pay his share on time. Through the hui, a Vietnamese family could get enough money overnight to put a down payment on a boat or buy it outright, to the bewilderment of the Whites selling them the boats, often at an exorbitant markup. Where were the Vietnamese, crammed into trailers and working for peanuts at the plant, getting all this money? Rumors started to spread among White fishermen about a secret government program giving refugees interest-free loans. They were increasingly convinced that the government, which existed to them in the form of Parks and Wildlife agents inspecting their boats and catch – oftentimes writing tickets – was out to get them: perhaps the resettlement of Vietnamese refugees was part of some deeper plot.

Then I walked down the Cours Belsunce. The nets were stretched out to dry. A couple of women mending them looked quite lost in the huge square. I had never seen them doing this before. I'm sure that I haven't seen most of the really important things that happen in this city. To see the things that matter, you have to feel that you want to stay. Cities shroud themselves from those who're just passing through. I picked my way carefully among the nets. The first stores were just opening, and the first newspaper boys were yelling the headlines. The newspaper boys, the fishermen's wives on the Belsunce, the shopkeepers opening their stores, the workers going to work the early shift - they were all part of the masses who would never leave no matter what happened. The thought of leaving this place was as unlikely to occur to them as to a tree or a clump of grass.

When breakfast was over you could tell by the long, long shadow of the fig tree that it was still very early in the morning. On sunny days Doña Teresa could tell the time almost exactly by its shadow, but on rainy days she just had to guess, because there was no clock in her little cabin. It was lucky that it was so early, because there were so many things to be done. The Twins and their mother were not the only busy people about, however, for there were two hundred other peons beside Pancho who worked on the hacienda, and each one had a little cabin where he lived with his family. There were other vaqueros besides [p 20 ] Pancho. There were ploughmen, and farmers, and water-carriers, and servants for the great white house where Señor Fernandez lived with his wife and pretty daughter Carmen. And there was the gatekeeper, José, 9 whom the Twins loved because he knew the most wonderful stories and was always willing to tell them. There were field-workers, and wood-cutters, and even fishermen. The huts where they all lived were huddled together like a little village, and the village, and the country for miles and miles around, and the big house, and the little chapel beside it, and the schoolhouse, and everything else on that great hacienda, belonged to Señor Fernandez. It almost seemed as if the workers all belonged to Señor Fernandez, too, for they had to do just what he told them to, and there was no other place for them to go and nothing else for them to do if they had wanted ever so much to change. [p 21 ] All the people, big and little, loved the fiesta of San Ramon. They thought the priest’s blessing would cause the hens to lay more eggs, and the cows to give more milk, and that it would keep all the creatures well and strong. Though it was a feast day, most of the men had gone away from their homes early, when Pancho did; but the women and children in all the little cabins were busy as bees, getting themselves and their animals ready to go in procession to the place where the priest was to bless them. As soon as breakfast was eaten, Doña Teresa said to Tonio: “Go now, my Tonio, and make Tonto beautiful! His coat is rough and full of burs, and he will make a very poor figure to show the priest unless you give him a good brushing. Only be careful

I hadn’t even finished training and now—” He trips over his words. “I’m eighteen. The other fishermen have apprentices. I’m not working. I can’t get work.” The next words are like a knife in my heart. Kilorn draws a ragged breath, and somehow I wish I wouldn’t have to hear him. “They’re going to send me to the war.

What is it about the Greek character that has allowed this complex culture to thrive for millennia? The Greek Isles are home to an enduring, persevering people with a strong work ethic. Proud, patriotic, devout, and insular, these hardy seafarers are the inheritors of working methods that are centuries old. On any given day, fishermen launch their bots at dawn in search of octopi, cuttlefish, sponges, and other gifts of the ocean. Widows clad in black dresses and veils shop the local produce markets and gather in groups of two and three to share stories. Artisans stich decorative embroidery to adorn traditional costumes. Glassblowers, goldsmiths, and potters continue the work of their ancient ancestors, ultimately displaying their wares in shops along the waterfronts. The Greeks’ dedication to time-honored occupations and hard work is harmoniously complemented by their love of dance, song, food, and games. Some of the earliest works of art from the Greek Isles--including Minoan paintings from the second millennium B.C.E.--depict the central, day-to-day role of dance, and music. Today, life is still lived in common, and the old ways often survive in a deep separation between the worlds of women and men. In the more rural areas, dancing and drinking are--officially at least--reserved for men, as the women watch from windows and doorways before returning to their tasks. At seaside tavernas throughout the Greek Isles, old men sip raki, a popular aniseed-flavored liqueur, while playing cards or backgammon under grape pergolas that in late summer are heavy with ripe fruit. Woven into this love of pleasure, however, are strands of superstition and circumspection. For centuries, Greek artisans have crafted the lovely blue and black glass “eyes” that many wear as amulets to ward off evil spirits. They are given as baby and housewarming gifts, and are thought to bring good luck and protect their wearers from the evil eye. Many Greeks carry loops of wooden or glass beads--so-called “worry beads”--for the same purpose. Elderly women take pride in their ability to tell fortunes from the black grounds left behind in a cup of coffee.

Having been married twice before, Ernest Hemingway enjoyed the conveniences and trappings of having a wife, but resented the responsibilities, not to mention the constraints, of raising children. He loved his six-toed, polydactyl cats that required far less care, and frequently were left to fend for themselves at his home in Key West, Florida. Writing was his life and having been a reporter and journalist for the Kansas City Star and the Toronto Star Weekly gave him the experience and knowledge needed to write the gritty accounts of the Spanish Civil War and World War II. His work took Papa Hemingway to the far reaches of the globe; however he enjoyed life in Key West where he had fishing friends and drinking buddies. He always enjoyed the company of the people he was with, and Sloppy Joes was his favorite haunt. It was here that he spent hours imbibing and sharing stories with fishermen, beach bums and tourists.

interests and, as importantly, the entrance to the St. Lawrence River and therefore the French-controlled cities of Québec and Montréal. Thus the stone stronghold of Fortress Louisbourg was conceived and built. In its heyday, it was North America’s third-busiest port behind Boston and Philadelphia, home port of over 60 fishing schooners and a fleet of some 400 shallops (two-masted open boats for daily inshore fishing ventures). After possession changed several times between France and England as wars waxed and waned, the British finally destroyed it in 1758. In the 1960s, Parks Canada began a long reconstruction of the fortress (and the town within) to 1744 condition using an army of archeologists and unemployed coal miners. It became North America’s largest reconstruction project. Today, Louisbourg is a place to experience life inside a rough New World military stronghold. You arrive by boarding a bus at the interpretation center—no cars allowed near the fortress. As you climb down off the bus and are accosted by costumed guards, the illusion of entering a time warp begins. Farm animals peck and poke about. The smell of fresh baking drifts on salty air that might suddenly be shattered by the blast of a cannon or a round of musket fire. Soldiers march about and intimidate visitors who could be British spies. Children play the games of 3 centuries ago in the streets. Fishermen, servants, officers, and cooks greet guests at the doors of their respective homes and places of work. Meals here consist of rustic, historically accurate beef stew or meat pie sided by rum specifically made for the Fortress (a full meal is about C$15 in one of four restaurants designated by class—upper or lower). If you want a more complete immersion, you can become a colonial French military

He and his mama run swamp tours back in the bayou.” Roo flicked ashes into the trampled weeds. “Tourists really like that kind of thing, don’t ask me why. He works construction jobs, too. Mows lawns, cuts trees, takes fishermen out in his boat. Stuff like that.” “Quite a résumé.” “And not bad to look at either.” Roo arched an eyebrow. “Or haven’t you noticed?” “I don’t even know him.” “You don’t have to know him to notice.” Miranda hedged. “Well…sure. I guess he’s kind of cute.” “Cute? Kind of? I’d say that’s the understatement of the century.” “Does he have a girlfriend or something?” As Roo flicked her an inquisitive glance, she added quickly, “He keeps calling me Cher.” Clearly amused, Roo shook her head. “It’s not a name, it’s a…” She thought a minute. “It’s like a nickname…like what you call somebody when you like them. Like ‘hey, love’ or ‘hey, honey’ or ‘hey, darlin’. It’s sort of a Cajun thing.” Miranda felt like a total fool. No wonder Etienne had gotten that look on his face when she’d corrected him about her name. “His dad’s side is Cajun,” Roo explained. “That’s where Etienne gets that great accent.” Miranda’s curiosity was now bordering on fascination. She knew very little about Cajuns--only the few facts Aunt Teeta had given her. Something about the original Acadians being expelled from Novia Scotia in the eighteenth century, and how they’d finally ended up settling all over south Louisiana. And how they’d come to be so well known for their hardy French pioneer stock, tight family bonds, strong faith, and the best food this side of heaven. “Before?” Roo went on. “When he walked by? He was talking to you in French. Well…Cajun French, actually.” “He was?” Miranda wanted to let it go, but the temptation was just too great. “What’d he say?” “He said, ‘Let’s get to know each other.’” A hot flush crept up Miranda’s cheeks. It was the last thing she’d expected to hear, and she was totally flustered. Maybe Roo was making it up, just poking fun at her--after all, she didn’t quite know what to make of Roo. “Oh,” was the only response Miranda could think of.

Cooper, a host of works by American nature writers, and I’ve never in reading a single one of those pages felt one tenth of the emotion that fills me before these shores. And yet I’ll keep on reading, and writing. Two or three times an hour, a sharp crack breaks up my thoughts. The lake is shattering along a fault line. Like surf, birdsong, or the roar of waterfalls, the crumpling of an ice mass won’t keep us awake. A motor running, or someone snoring, or water dripping off a roof, on the other hand, is unbearable. I can’t help thinking of the dead. The thousands of Russians swallowed up by the lake.5 Do the souls of the drowned struggle to the surface? Can they get past the ice? Do they find the hole that opens up to the sky? Now there’s a touchy subject to raise with Christian fundamentalists. It took me five hours to reach Elohin. Volodya welcomed me with a hug and a “Hello, neighbor.” Now there are seven or eight of us around the wooden table dunking cookies in our tea: some fishermen passing through, myself, and our hosts. We talk about our lives and I’m exhausted already. Intoxicated by the potluck company, the fishermen argue, constantly correcting one another with grand gestures of disgust and jumping down one another’s throats. Cabins are prisons. Friendship doesn’t survive anything, not even togetherness. Outside the window, the wind keeps up its nonsense. Clouds of snow rush by with the regularity of phantom trains. I think about the titmouse. I miss it already. It’s crazy how quickly one becomes attached to creatures. I’m seized with pity for these struggling things. The titmice stay in the forest in the icy cold; they’re not snobs like swallows, which spend the winter in Egypt. After twenty minutes, we fall silent, and Volodya looks outside. He spends hours sitting in front of the window pane, his face half in shadow, half bathed in the light off the lake. The light gives him the craggy features of some heroic foot soldier. Time wields over skin the power water has over the earth. It digs deep as it passes. Evening, supper. A heated conversation with one of the fishermen, in which I learn that Jews run the world (but in France it’s the Arabs); Stalin, now there was a real leader; the Russians are invincible (that pipsqueak Hitler bit off more than he could chew); communism is a top-notch system; the Haitian earthquake was triggered by the shockwave from an American bomb; September 11 was a Yankee plot; gulag historians are unpatriotic; and the French are homosexuals. I think I’m going to space out my visits. FEBRUARY 26 Volodya and Irina live like tightrope walkers. They have no contact with the inhabitants on the other side of Baikal. No one crosses the lake. The opposite shore is another world, the one where the sun rises. Fishermen and inspectors living north or south of this station sometimes visit my hosts, who rarely venture into the mountains of their