Free Irrigation Quotes

Many peoples practiced agriculture, but they were never obsessed by the delusion that what they were doing was *right*, that everyone in the entire world had to practice agriculture, that every last square yard of the planet had to be devoted to it... If they got tired of being agriculturalists, if they found they didn't like where it was leading them in their particular adaptation, they were *able* to give it up. They didn't say to themselves, 'Well, we've got to keep going at this even if it kills us, because its the *right* way to live.' For example, there was once a people who constructed a vast network of irrigation canals in order to farm the deserts of what is now southeastern Arizona. They maintained these canals for three thousand years and built a fairly advanced civilization, but in the end they were free to say, 'This is a toilsome and unsatisfying way to live, so to hell with it.' They simply walked away from the whole thing and put it so totally out of mind that we don't even know what they called themselves. The only name we have for them is the one the Pima Indians gave them: Hohokam--those who vanished. But it's not going to be this easy for the Takers. It's going to be hard as hell for them to give it up, because what they're doing is *right*... Giving it up would mean that all along they'd been *wrong*. It would mean they'd *never* known how to rule the world. It would mean relinquishing their pretensions to godhood.... It would mean spitting out the fruit of that tree and giving the rule of the world back to the gods.

This is always always always what she wished a bazaar to be. Demre, proudly claiming to be the birthplace of Santa Claus, was direly lacking in workshops of wonder. Small corner stores, an understocked chain supermarket on the permanent edge of bankruptcy and a huge cash and carry that serviced the farms and the hotels squeezed between the plastic sky and the shingle shore. Russians flew there by the charter load to sun themselves and get wrecked on drink. Drip irrigation equipment and imported vodka, a typical Demre combination. But Istanbul; Istanbul was the magic. Away from home, free from the humid claustrophobia of the greenhouses, hectare after hectare after hectare; a speck of dust in the biggest city in Europe, anonymous yet freed by that anonymity to be foolish, to be frivolous and fabulous, to live fantasies. The Grand Bazaar! This was a name of wonder. This was hectare upon hectare of Cathay silk and Tashkent carpets, bolts of damask and muslin, brass and silver and gold and rare spices that would send the air heady. It was merchants and traders and caravan masters; the cornucopia where the Silk Road finally set down its cargoes. The Grand Bazaar of Istanbul was shit and sharks. Overpriced stuff for tourists, shoddy and glittery. Buy buy buy. The Egyptian Market was no different. In that season she went to every old bazaar in Sultanahmet and Beyoğlu. The magic wasn’t there.

They bowed most politely to Caspian and paid him long compliments, all about the fountains of prosperity irrigating the gardens of prudence and virtue--and things like that--but of course what they wanted was the money they had paid. “That is only fair, sirs,” said Caspian. “Every man who has bought a slave today must have his money back. Pug, bring out your takings to the last minim.” (A minim is the fortieth part of a crescent.) “Does your good Majesty mean to beggar me?” whined Pug. “You have lived on broken hearts all your life,” said Caspian, “and if you are beggared, it is better to be a beggar than a slave. But where is my other friend?” “Oh him?” said Pug. “Oh take him and welcome. Glad to have him off my hands. I’ve never seen such a drug in the market in all my born days. Priced him at five crescents in the end and even so nobody’d have him. Threw him in free with other lots and still no one would have him. Wouldn’t touch him. Wouldn’t look at him. Tacks, bring out Sulky.” Thus Eustace was produced, and sulky he certainly looked; for though no one would want to be sold as a slave, it is perhaps even more galling to be a sort of utility slave whom no one will buy.

But there was a lacuna in Nehru’s concept of science: he saw it exclusively in terms of laboratory science, not field science; physics and molecular biology, not ecology, botany, or agronomy. He understood that India’s farmers were poor in part because they were unproductive—they harvested much less grain per acre than farmers elsewhere in the world. But unlike Borlaug, Nehru and his ministers believed that the poor harvests were due not to lack of technology—artificial fertilizer, irrigated water, and high-yield seeds—but to social factors like inefficient management, misallocation of land, lack of education, rigid application of the caste system, and financial speculation (large property owners were supposedly hoarding their wheat and rice until they could get better prices). This was not crazy: more than one out of five families in rural India owned no land at all, and about two out of five owned less than 2.5 acres, not enough land to feed themselves. Meanwhile, a tiny proportion of absentee landowners controlled huge swathes of terrain. The solution to rural poverty, Nehru therefore believed, was less new technology than new policies: give land from big landowners to ordinary farmers, free the latter from the burdens of caste, and then gather the liberated smallholders into more-efficient, technician-advised cooperatives. This set of ideas had the side benefit of fitting nicely into Nehru’s industrial policy: enacting them would cost next to nothing, reserving more money for building factories.

You can have flaws, be anxious and even be angry, but do not forget that your life is the greatest enterprise in the world. Only you can stop it from failing. You are appreciated, admired and loved by so many. Remember that being happy is not having a sky without storm, a road without accidents, a job without effort, a relationship without disappointments. “To be happy is to stop feeling like a victim and become the author of your own fate.” It's walking through deserts, but being able to find an oasis deep in the soul. Is thanking God every morning for the miracle of life. It’s kissing your children, cuddling your parents, having poetic moments with your friends, even when they hurt us. “Being happy is letting the creature that lives in each of us live, free, joyful and simple. You have the maturity to be able to say: "I've made mistakes". It's having the courage to say I'm sorry. It's having the sense to say "I need you". Is having the ability to say "I love you". May your life become a garden of opportunities for happiness... that in spring he may be a lover of joy and in winter a lover of wisdom. "And when you make a mistake, start over. Because only then will you be in love with life. You'll discover that being happy isn't having a perfect life. But use tears to irrigate tolerance. Use your defeats to train your patience. "Use your mistakes with the serenity of the sculptor. Use pain to tune into pleasure. Use obstacles to open the windows of intelligence. Never give up ... Above all never give up on the people that love you. Never give up on being happy, because life is an incredible spectacle.

Atanu Chakravarty aptly sums up Modi’s vision when he says: ‘We have to be totally prepared while facing Modiji because the moment we come face to face with him, he asks us the latest figures of the increase in micro-irrigation cover in the State. He is essentially against a subsidy-based governance model and believes that subsidy should be used to help people stand on their feet and not beyond it. He often asks us when the day will come when farmers start earning enough after adopting micro-irrigation, thus helping the Government save subsidy and dreams of the day when that saved subsidy can be extended to another group of marginal farmers to enable them to stand on their feet.’ Few would have that kind of long-term vision in this country, free from populism and yet committed to long-term public welfare.

Preparing to Plant Before you plant, these tasks must be in order: ● The soil is around 68 degrees and NOT sopping wet from rain. ● Plants have hardened off for 2 weeks. ● Irrigation is in working order. ● All holes/pots/beds are amended and weeded. ● All plants must be free of pests.

DeVoto decried “the economy of liquidation” that had prevailed in the West since it was first settled, a philosophy that applied to aquifers and farms as well as mines. In the West “the miner’s right to exploit transcends all other rights whatsoever.” As for agriculture, it soon became clear that it was impossible without irrigation, and that irrigation itself was impossible without the massive dams that only the federal government could build. Which, combined with the fact that much grazing and mining occurred on public land, made westerners chronically dependent on government help. In fact, contrary to the image of rugged individualism, westerners were more dependent on help and community than any other region. Dams, irrigation, free private use of public land. It all amounted to a rugged, beautiful, and wild welfare state.

I once tried to take the army unit here [Kurdish village] back to the barracks, but the village chief came and said he would resign if I did. Soldiers [Turks] here help with irrigation, painting walls, building carpet workshops, and so on. When there's an army unit here, the villagers even have a doctor and free medicine.

One of the standing examples of Gujarat strides in solar power is the Charanka Solar Power Generation Park in North Gujarat which was raised in just one year. The park, which is today Asia’s biggest single-point solar generation facility, produces 225 MW of solar power by 22 private producers who have invested Rs 3400 crores in the park. A work force of 5,000 worked on it for 1 year during peak hours everyday. Says D.J. Pandian, Gujarat’s Energy Secretary: ‘Charanka is a shining example of Gujarat’s enterprise and efficiency.’ What is more, the governance in the energy sector is not marked by just goal setting and achieving. It is a reflection of farsightedness of a rare kind that isn’t visible elsewhere in India. It is best demonstrated in its steps to control the depleting water table with an eye on future. In an age in which populism and vote-bank politics are the norm in Indian democracy, the Modi Government has purposely kept the supply of agriculture power to 8 hours though it can afford to give more power with an eye on rural votes, power being surplus now. The reason is simple, the more the power to the farm sector, the greater the exploitation of groundwater by farmers wanting to earn more by producing more. Striking this fine balance between the farmers’ needs and balancing the natural resources is seen as a fine example of precise planning and farsighted governance free of populism. Interestingly, Modi has been able to maintain this balance even in the face of electoral pressures. In 2012, an election year, the Modi Government did allow new bore connections to farmers in 40 banned tehsils but with a rider: those taking new connections would have to adopt drip or sprinkler method of irrigation which consumes less water and therefore less power.

We need to analyze and contemplate the experience of modernity in the Arab and Muslim world, in order to grasp what is happening. Some of us, for example, reject modernity, and yet it’s obvious that these same people are using the products of modernity, even to the extent that when proselytizing their interpretation of Islam, which conflicts with modernity, they’re employing the tools of modernity to do so. This strange phenomenon can best be understood by contemplating our basic attitude towards modernity, stemming from two centuries ago. If we analyze books written by various Muslim thinkers at the time, concerning modernity and the importance of modernizing our societies, and so forth, we can see that they distinguished between certain aspects of modernity that should be rejected, and others that may be accepted. You can find this distinction in the very earliest books that Muslim intellectuals wrote on the topic of modernity. To provide a specific example, I’ll cite an important book that is widely regarded as having been the first ever written about modern thought in the Muslim world, namely, a book by the famous Egyptian intellectual, Rifa’ Rafi’ al-Tahtawi (1801–1873), Takhlish al-Ibriz fi Talkhish Baris, whose title may be translated as Mining Gold from Its Surrounding Dross. As you can immediately grasp from its title, the book distinguishes between the “gold” contained within modernity—gold being a highly prized, expensive and rare product of mining—and its so-called “worthless” elements, which Muslims are forbidden to embrace. Now if we ask ourselves, “What elements of modernity did these early thinkers consider acceptable, and what did they demand that we reject?,” we discover that technology is the “acceptable” element of modernity. We are told that we may adopt as much technology as we want, and exploit these products of modernity to our heart’s content. But what about the modes of thought that give rise to these products, and underlie the very phenomenon of modernity itself? That is, the free exercise of reason, and critical thought? These two principles are rejected and proscribed for Muslims, who may adopt the products of modernity, while its substance, values and foundations, including its philosophical modes of thought, are declared forbidden. Shaykh Rifa’ Rafi’ al-Tahtawi explained that we may exploit knowledge that is useful for defense, warfare, irrigation, farming, etc., and yet he simultaneously forbade us to study, or utilize, the philosophical sciences that gave rise to modern thought, and the love for scientific methodologies that enlivens the spirit of modern knowledge, because he believed that they harbored religious deviance and infidelity (to God).

the cotton-growing regions of Kazakhstan and Uzbekistan, where so much water has been diverted from waterways to irrigate cotton fields that the fourth-largest lake in the world has almost vanished.

Without cheap fuel oil and raw material, it couldn’t keep the factories running, which meant it had nothing to export. With no exports, there was no hard currency, and without hard currency, fuel imports fell even further and the electricity stopped. The coal mines couldn’t operate without electricity because they required electric pumps to siphon water. The shortage of coal worsened the electricity shortage. The electricity shortage further lowered agricultural output. Even the collective farms couldn’t operate properly without electricity. It had never been easy to eke out enough harvest from North Korea’s hardscrabble terrain for a population of 23 million, and the agricultural techniques developed to boost output relied on electrically powered artificial irrigation systems and on chemical fertilizers and pesticides produced at factories that were now closed for lack of fuel and raw materials. North Korea started running out of food, and as people went hungry, they didn’t have the energy to work and so output plunged even further. The economy was in a free fall.

In the U.S., it's a free-for-all, and with what result?' [says Haim Gvirstman] '... it is illogical to squander water with flood irrigation on farms while people downstream in Los Angeles and other cities have water restrictions.

In the face of this vision, Powell put forth another. What was needed above all else, Powell believed, was to know the land, to understand the land, and to react accordingly. This had practical consequences: while a cow might properly graze on a half-acre in the lush East, it would require fifty times that amount of land in most of the West. It followed that the standard acreage of settlement should be different, and it followed that settlement should take into account sources of water. Powell’s goal with his survey was to clearly map out the western lands, to determine what land could be realistically used for agriculture, which meant also determining where irrigation dams should be placed for best effect. In other words, his goal, to use Wendell Berry’s phrase, was to think about “land use” and to do so on a massive scale. Specifically, Powell wanted to think out the uses of land that would be the most beneficial and fruitful for the human beings living there, and for the entire ecosystem (though that word did not yet exist). From the Mormons, Powell learned how “salutary co-operation could be as a way of life, how much less wasteful than competition.” In the late 1880s, Powell wrote a General Plan for land use in the West that “reached to embrace the related problems of land, water, erosion, floods, soil conservation, even the new one of hydroelectric power” that was based on “the settled belief in the worth of the small farmer and the necessity of protecting him both from speculators and from natural conditions he did not understand and could not combat.” It was a methodical, sensible, scientific approach, essentially a declaration of interdependence between the people and their land, and the miracle is that it came very close to passing into law. But of course it met with fierce opposition from those who stood to profit from exploitation, from the boosters and boomers and politicians who thought it “unpatriotic” to describe the West as dry. After all, how dare he call their garden a desert? What right did he have to come in and determine what only free individuals should? Powell was attacked in the papers, slandered in Congress. According to Stegner, Congressman Thomas M. Patterson of Colorado referred to Powell as “this revolutionist,” and the overall attack on Powell “distinguished itself for bombast and ignorance and bad faith.

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Shervin Pishevar’s other star investment, Uber, was embroiled in its own case about whether it was as humble and powerless as it claimed. A group of drivers had sued Uber, as well as its rival Lyft, in federal court, seeking to be treated as employees under California’s labor laws. Their case was weakened by the fact that they had signed agreements to be contractors not subject to those laws. They had accepted the terms and conditions that cast each driver as an entrepreneur—a free agent choosing her hours, needing none of the regulatory infrastructure that others depended on. They had bought into one of the reigning fantasies of MarketWorld: that people were their own miniature corporations. Then some of the drivers realized that in fact they were simply working people who wanted the same protections that so many others did from power, exploitation, and the vicissitudes of circumstance. Because the drivers had signed that agreement, they had blocked the easy path to being employees. But under the law, if they could prove that a company had pervasive, ongoing power over them as they did their work, they could still qualify as employees. To be a contractor is to give up certain protections and benefits in exchange for independence, and thus that independence must be genuine. The case inspired the judges in the two cases, Edward Chen and Vince Chhabria, to grapple thoughtfully with the question of where power lurks in a new networked age. It was no surprise that Uber and Lyft took the rebel position. Like Airbnb, Uber and Lyft claimed not to be powerful. Uber argued that it was just a technology firm facilitating links between passengers and drivers, not a car service. The drivers who had signed contracts were robust agents of their own destiny. Judge Chen derided this argument. “Uber is no more a ‘technology company,’ ” he wrote, “than Yellow Cab is a ‘technology company’ because it uses CB radios to dispatch taxi cabs, John Deere is a ‘technology company’ because it uses computers and robots to manufacture lawn mowers, or Domino Sugar is a ‘technology company’ because it uses modern irrigation techniques to grow its sugar cane.” Judge Chhabria similarly cited and tore down Lyft’s claim to be “an uninterested bystander of sorts, merely furnishing a platform that allows drivers and riders to connect.” He wrote: Lyft concerns itself with far more than simply connecting random users of its platform. It markets itself to customers as an on-demand ride service, and it actively seeks out those customers. It gives drivers detailed instructions about how to conduct themselves. Notably, Lyft’s own drivers’ guide and FAQs state that drivers are “driving for Lyft.” Therefore, the argument that Lyft is merely a platform, and that drivers perform no service for Lyft, is not a serious one.

Traditional development programmes stress resources and markets. People are poor, the argument goes, because they lack resources: not just money but roads, clinics, schools and irrigation canals. The job of development is to provide those things. And since resources also need to be allocated properly, prices have to be right. So a lot of development is about freeing prices and making markets more efficient. A behavioural approach to development is different. It focuses on how decisions are made and how they can be improved. For example, in Bogotá a conditional-cash transfer programme paid mothers a monthly stipend if they took their children to school. Attendance during the school year was good but

The crystalline currents of the river Karkheh flowed to the west of Susa, irrigating the thirsty city. It was said to have the purest water in the world. For that reason, no one was allowed to drink from its waters but the king. Roxannah's favorite place was the river's fertile banks, which provided endless treasures for anyone patient enough to search for them. Here, she foraged for wild ingredients that had the advantage of being free as well as delicious resources for the new recipes she loved to create. Walking by the river's banks at sunrise, Roxannah came across a cluster of wild, twisty fig trees. It was early for the first harvest. But a few handfuls of precocious fruit had ripened enough to be picked. At home, she snipped the stems and washed the figs before letting them simmer with honey, adding a touch of her special blend of spices. They would taste delicious with the creamy yogurt she had made the day before.

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