Fraser Anning Quotes

I have...an understanding. In England." His understanding with James Fraser was that if he were ever to lay a hand on the man or speak his heart, Fraser would break his neck instantly. It was, however, certainly an understanding, and clear as Waterford crystal.

Betrayed and abandoned, cut adrift or superannuated, coerced or manipulated, speeded up, cheated, living in the shadows—this is a recipe for acquiescence. Yet conditions of life and labor as bad as or even far worse than these once were instigators to social upheaval. Alongside the massing of enemies on the outside—employers, insulated and self-protective union leaders, government policy makers, the globalized sweatshop, and the globalized megabank—something in the tissue of working-class life had proved profoundly disempowering and also accounted for the silence. Work itself had lost its cultural gravitas. What in part qualified the American Revolution as a legitimate overturning of an ancien régime was its political emancipation of labor. Until that time, work was considered a disqualifying disability for participating in public life. It entailed a degree of deference to patrons and a narrow-minded preoccupation with day-to-day affairs that undermined the possibility of disinterested public service. By opening up the possibility of democracy, the Revolution removed, in theory, that crippling impairment and erased an immemorial chasm between those who worked and those who didn’t need to. And by inference this bestowed honor on laboring mankind, a recognition that was to infuse American political culture for generations. But in our new era, the nature of work, the abuse of work, exploitation at work, and all the prophecies and jeremiads, the condemnations and glorifications embedded in laboring humanity no longer occupied center stage in the theater of public life. The eclipse of the work ethic as a spiritual justification for labor may be liberating. But the spiritless work regimen left behind carries with it no higher justification. This disenchantment is also a disempowerment. The modern work ethic becomes, to cite one trenchant observation, “an ideology propagated by the middle class for the working classes with enough plausibility and truth to make it credible.

In a campaign comparable to modern-day corporate denial of climate change, big business and the legislators in its pocket brushed Powell’s analysis aside. Railroads were not about to capitulate to the geologist’s limited vision, and his plans as director of the U.S. Geological Survey to limit western settlement would be undermined by intense political attacks.21 James B. Power, land agent for the Northern Pacific—who had earlier admitted that Dakota was a “barren desert”—dismissed Powell as an elite intellectual, lacking the experience of “practical men.” “No reliance can be placed upon any of his statements as to the agricultural value of any country,” Power said.22 For good measure, he called the geologist “an ass.

I have … an understanding. In England.” His understanding with James Fraser was that if he were ever to lay a hand on the man or speak his heart, Fraser would break his neck instantly. It was, however, certainly an understanding, and clear as Waterford crystal.

the old house, in the lee of the hills, surrounded by relics of the old powder mill. the ancient stones silent, the water wheels still, but yet there is life in the ruins of the mill. the birds and the sheep find shelter to sleep the fisherman fish in the river so deep. the flowers of the forest carpet the glades. and the frogs they are leaping down in the lades. laughter bygone forever is still yet the echoes still linger here in the mill. voices come whispering from the century that was and dash is just resting under the moss. on nights of bright moon flooding over the hill I sense the life breathing here, in the mill. and here in the house time beats gently past as it has done before and will to the last.

Ga’n git ‘em, marras! Remember Arroyo!” “Booger Arroyo!” roared Grandarse, and the corporal pulled himself up into a sitting position, and as we swung past he was trying to sing, in a harsh unmusical croak. Aye, Ah ken John Peel an’ Ruby too, Ranter an’ Ringwood, Bellman an’ True From a find to a check, from a check to a view From a view to a death in the morning! He was a romantic, that one, but whoever he was I’m grateful to him, for I can say I have heard the regimental march sung, and the regimental war cry shouted, as we went in under Japanese fire. I don’t know how many casualties we took at that point – seven dead and thirty-three wounded was the count at the end of the day – but I do know that the companies never stopped or even broke stride; they “kept ga’n”, and I must be a bit of a romantic, too, I suppose, for whenever I think back on those few minutes when the whizz-bangs caught us, and see again those unfaltering green lines swinging steadily on, one word comes into my Scottish head: Englishmen.

the absurdity of the situation struck home and she began to laugh. “What,” he ground out, dropping her hand, “is so amusing?” With difficulty she calmed herself enough to speak. “We’ve established we don’t wish each other dead. I suppose it’s a beginning.” He stared at her, blinked, then laughed along with her. “An excellent beginning.

I’m a Muslim migrant woman, I’m heading to the Senate on Monday, and there’s nothing Senator Fraser Anning can do about that.” Once inside the Senate, Mehreen did not mince her words. She said some of Australia’s politicians were “creating and fanning racial divisions.” Her position in politics has led to accusations that Mehreen is not “Australian enough” to serve the country. Mehreen’s response? “But how can I be Australian enough? Do I need to point to my love of cricket? My career in the public service? My husband’s role as major in the army reserves?” People of color in white-dominant societies are often forced to walk the lines of “enough.” Not quite brown enough, never quite assimilated enough, to the point that we feel, well, like we can never be enough. Mehreen refuses to play that game. “Instead of being accepted because this is our home, we are asked to apologize for every action of someone who looks like us. We are subject to rules that white people never will be . . . for some, we will never be Australian enough.

From Fraser, he learned that great TV had more to do with drama—conflict, surprise, spontaneity—than with expensive sets and cutting-edge broadcasting technology. Fraser created drama on the show by putting Douglas and his weekly co-host through what Douglas called “an intentional daily hurricane.” Fraser said, “The most important ingredient for a daily show was to keep it fresh, and one way was to keep people off balance, not knowing what would happen, sitting on the edge of their seats. It’s when people get bored that they switch channels.