Hard Working Miner Quotes

Peeta,” I say lightly. “You said at the interview you’d had a crush on me forever. When did forever start?” “Oh, let’s see. I guess the first day of school. We were five. You had on a red plaid dress and your hair... it was in two braids instead of one. My father pointed you out when we were waiting to line up,” Peeta says. “Your father? Why?” I ask. “He said, ‘See that little girl? I wanted to marry her mother, but she ran off with a coal miner,’” Peeta says. “What? You’re making that up!” I exclaim. “No, true story,” Peeta says. “And I said, ‘A coal miner? Why did she want a coal miner if she could’ve had you?’ And he said, ‘Because when he sings... even the birds stop to listen.’” “That’s true. They do. I mean, they did,” I say. I’m stunned and surprisingly moved, thinking of the baker telling this to Peeta. It strikes me that my own reluctance to sing, my own dismissal of music might not really be that I think it’s a waste of time. It might be because it reminds me too much of my father. “So that day, in music assembly, the teacher asked who knew the valley song. Your hand shot right up in the air. She stood you up on a stool and had you sing it for us. And I swear, every bird outside the windows fell silent,” Peeta says. “Oh, please,” I say, laughing. “No, it happened. And right when your song ended, I knew—just like your mother—I was a goner,” Peeta says. “Then for the next eleven years, I tried to work up the nerve to talk to you.” “Without success,” I add. “Without success. So, in a way, my name being drawn in the reaping was a real piece of luck,” says Peeta. For a moment, I’m almost foolishly happy and then confusion sweeps over me. Because we’re supposed to be making up this stuff, playing at being in love not actually being in love. But Peeta’s story has a ring of truth to it. That part about my father and the birds. And I did sing the first day of school, although I don’t remember the song. And that red plaid dress... there was one, a hand-me-down to Prim that got washed to rags after my father’s death. It would explain another thing, too. Why Peeta took a beating to give me the bread on that awful hollow day. So, if those details are true... could it all be true? “You have a... remarkable memory,” I say haltingly. “I remember everything about you,” says Peeta, tucking a loose strand of hair behind my ear. “You’re the one who wasn’t paying attention.” “I am now,” I say. “Well, I don’t have much competition here,” he says. I want to draw away, to close those shutters again, but I know I can’t. It’s as if I can hear Haymitch whispering in my ear, “Say it! Say it!” I swallow hard and get the words out. “You don’t have much competition anywhere.” And this time, it’s me who leans in.

I'm working! What are you doing? Besides being... Being what? Wait a minute... Sarcastic? Unfeeling? British? It's an animal. Where? No, the word! Still you have to admit, I am... very British. I don't say hard R's. You know what I like? Brown sauce. What's it made of? Science doesn't know! It's made of brown. Brown. Mined from the earth by the hardscrabble brown miners of North Brownderton. Oh, my God. I find lentils completely incomprehensible. What the sun-dappled hell is Echo doing at Fremont? That's got nothing to do with the drug, which means our problems are huge and indomitable. Ooh. I could eat that word. Or a crisp. Do you have any crisps? You haven't seen my drawer of inappropriate starches? C'mon, c'mon, c'mon, c'mon! Oh my god, I'm having such a terrible day.

The more government takes in taxes, the less incentive people have to work. What coal miner or assembly-line worker jumps at the offer of overtime when he knows Uncle Sam is going to take sixty percent or more of his extra pay? . . . Any system that penalizes success and accomplishment is wrong. Any system that discourages work, discourages productivity, discourages economic progress, is wrong. If, on the other hand, you reduce tax rates and allow people to spend or save more of what they earn, they’ll be more industrious; they’ll have more incentive to work hard, and money they earn will add fuel to the great economic machine that energizes our national progress. The result: more prosperity for all—and more revenue for government.4

Let me outline briefly as I can what seem to me the characteristics of these opposite kinds of mind. I conceive a strip-miner to be a model exploiter, and as a model nurturer I take the old-fashioned idea or ideal of a farmer. The exploiter is a specialist, an expert; the nurturer is not. The standard of the exploiter is efficiency; the standard of the nurturer is care. The exploiter's goal is money, profit; the nurturer's goal is health -- his land's health, his own, his family's, his community's, his country's. Whereas the exploiter asks of a piece of land only how much and how quickly it can be made to produce, the nurturer asks a question that is much more complex and difficult: What is its carrying capacity? (That is: How much can be taken from it without diminishing it? What can it produce dependably for an indefinite time?) The exploiter wishes to earn as much as possible by as little work as possible; the nurturer expects, certainly, to have a decent living from his work, but his characteristic wish is to work as well as possible. The competence of the exploiter is in organization; that of the nurturer is in order -- a human order, that is, that accommodates itself both to other order and to mystery. The exploiter typically serves an institution or organization; the nurturer serves land, household, community, place. The exploiter thinks in terms of numbers, quantities, "hard facts"; the nurturer in terms of character, condition, quality, kind.

We tend to be honorable, trustworthy, and have high ideals of how to treat others.  Thus, we can’t imagine anyone else would do anything other than what we would do.  WRONG!  It pays to learn about human nature and that in essence, people are not good and trustworthy.  Yes, there are wonderful human beings on this planet, but you won’t run into them daily or even regularly unless you’ve worked hard to choose the company that you keep.

we fought a lot in welch. Not just to fend off our enemies but to fit in. Maybe it was because there was so little to do in Welch; Maybe it was because life there was hard and it made the people hard...maybe it was because mining was dangerous and cramped and dirty work and it put all the miners in bad moods and they came home and took it out on their wives, who took it out on their kids, who took it out on other kids.

Silver mining in the United States didn’t start, like hard-core, until the mid-1850s,” Louis said. “And only really got big when the Comstock Lode was discovered in 1859 in California.” “It was bad work. Dangerous. Like any mining. But silver also lets out fumes when it’s mined. Even Pliny the Elder wrote about how harmful the fumes were, especially to animals. You know Pliny the Elder?” “The problem with the silver fumes,” Louis continued, “is that, over time, they gave the miners delusions. Bad enough that they had to stop mining. Their health deteriorated. And a bunch of them even died.” Hard to make fun of something like that, so Pepper didn’t. “Do you know what people would say, in these mining towns, when they saw one of these miners falling apart? Walking through town muttering and swinging at phantoms? They said the Devil in Silver got them. It became shorthand. Like someone might say, ‘What happened to Mike?’ And the answer was always the same. ‘The Devil in Silver got him.’ ” Louis sat straight and crossed his arms and surveyed the table. “Do you understand what I’m trying to tell you?” “You’re saying we’re just making this thing up,” Pepper said quietly. Louis seemed disappointed. He dropped his hands into his lap and folded them there. He looked at his sister and Pepper. He turned his head to take in the other patients gathered with their family members there in the hospital. “I’m saying they were dying,” Louis said. “They definitely weren’t making that up. But it wasn’t a monster that was killing them. It was the mine.

He thinks of the old broken miners he’d see in Zollverein, sitting in chairs or on crates, not moving for hours, waiting to die. To men like that, time was a surfeit, a barrel they watched slowly drain. When really, he thinks, it’s a glowing puddle you carry in your hands; you should spend all your energy protecting it. Fighting for it. Working so hard not to spill one single drop.

Well?” West asked expectantly as Devon’s silence stretched out. “I can’t trust that it’s real,” he managed to say, “until I know more.” “You can trust it. Believe me, a hundred thousand tons of stone is not going to vanish from beneath our feet.” A slow grin worked over Devon’s face. “Now I understand why Severin tried so hard to obtain the mineral rights.” “Thank God you’re so stubborn.” Devon laughed. “That’s the first time you’ve ever said that to me.” “And the last,” West assured him.

I'm anxious for you to meet my new boarder," Miriam said as they headed down the street. "He's such a handsome, well-mannered young man. I think you would like each other." Willow stopped short. "Wait a minute . You aren't thinking of doing some matchmaking, are you? Criminey, all I need is another man to take care of. Listen, if I wanted a beau that bad, I could hook one easy all on my own." "Oh? Then why haven't you?" "I just told you why. I don't need another man to do for. All a miner wants is a hard-working woman to slave for 'im while he chases dreams of gold and silver. Gamblers ain't much different, 'cept they're smoother talkers. They want a pretty mistress, one who don't mind working on her backside when her man's down on his luck." After a whole afternoon in Willow's company, Miriam was becoming shockproof. She merely raised a disapproving brow at this last statement. "I see your point, Willow, but has a real gentleman ever asked to court you?" "I suppose that depends on your definition of a gentleman." "Humph! I thought as much." Miriam sashayed on down the boardwalk. "You never did anwer my question," Willow reminded her, hurrying to catch up. "Are you matchmaking?" "Oh,look, we're here at the ice-cream parlor already. What flavor are you going to have?

I conceive a strip miner to be a model exploiter, and as a model nurturer I take the old-fashioned idea or ideal of a farmer. The exploiter is a specialist, an expert; the nurturer is not. The standard of the exploiter is efficiency; the standard of the nurturer is care. The exploiter’s goal is money, profit; the nurturer’s goal is health—his land’s health, his own, his family’s, his community’s, his country’s. Whereas the exploiter asks of a piece of land only how much and how quickly it can be made to produce, the nurturer asks a question that is much more complex and difficult: What is its carrying capacity? (That is: How much can be taken from it without diminishing it? What can it produce dependably for an indefinite time?) The exploiter wishes to earn as much as possible by as little work as possible; the nurturer expects, certainly, to have a decent living from his work, but his characteristic wish is to work as well as possible. The competence of the exploiter is in organization; that of the nurturer is in order—a human order, that is, that accommodates itself both to other order and to mystery. The exploiter typically serves an institution or organization; the nurturer serves land, household, community, place. The exploiter thinks in terms of numbers, quantities, “hard facts”; the nurturer in terms of character, condition, quality, kind.

The foragers’ secret of success, which protected them from starvation and malnutrition, was their varied diet. Farmers tend to eat a very limited and unbalanced diet. Especially in premodern times, most of the calories feeding an agricultural population came from a single crop – such as wheat, potatoes or rice – that lacks some of the vitamins, minerals and other nutritional materials humans need. The typical peasant in traditional China ate rice for breakfast, rice for lunch and rice for dinner. If she was lucky, she could expect to eat the same on the following day. By contrast, ancient foragers regularly ate dozens of different foodstuffs. The peasant’s ancient ancestor, the forager, may have eaten berries and mushrooms for breakfast; fruits, snails and turtle for lunch; and rabbit steak with wild onions for dinner. Tomorrow’s menu might have been completely different. This variety ensured that the ancient foragers received all the necessary nutrients. Furthermore, by not being dependent on any single kind of food, they were less liable to suffer when one particular food source failed. Agricultural societies are ravaged by famine when drought, fire or earthquake devastates the annual rice or potato crop. Forager societies were hardly immune to natural disasters, and suffered from periods of want and hunger, but they were usually able to deal with such calamities more easily. If they lost some of their staple foodstuffs, they could gather or hunt other species, or move to a less affected area. Ancient foragers also suffered less from infectious diseases. Most of the infectious diseases that have plagued agricultural and industrial societies (such as smallpox, measles and tuberculosis) originated in domesticated animals and were transferred to humans only after the Agricultural Revolution. Ancient foragers, who had domesticated only dogs, were free of these scourges. Moreover, most people in agricultural and industrial societies lived in dense, unhygienic permanent settlements – ideal hotbeds for disease. Foragers roamed the land in small bands that could not sustain epidemics. The wholesome and varied diet, the relatively short working week, and the rarity of infectious diseases have led many experts to define pre-agricultural forager societies as ‘the original affluent societies’.

Almost the first thing I learned about being an editor was that it was hard work. To be sure, ditchdiggers and miners have it worse, but for sheer, numbing, endless (I do not, deliberately, say mindless) work, editing books is hard to beat.

The grass on your front lawn is a perfect example. Grass contains several vitamins and minerals, but they are largely inaccessible to humans because of grass’s cellulose content. Cellulose is a fiber that forms the walls of cells in most green plants. Ruminants, such as cows and sheep, have a specialized compartment in the stomach called a rumen; it produces an enzyme that breaks down cellulose, allowing the nutrients in the grass to be absorbed. Ruminants also have other chambers in their stomachs to help them assimilate the nutrients from grass. Humans don’t have rumens, multiple stomach chambers, or the enzymes to break down cellulose, so we can’t extract any nutrients from grass if we eat it. Fortunately, there is a solution to this problem: rather than eating the grass, humans can let animals do the hard work of assimilating the nutrients from grass, and then we can eat the animals.

The history of the land is a history of blood. In this history, someone wins and someone loses. There are patriots and enemies. Folk heroes who save the day. Vanquished foes who had it coming. It’s all in the telling. The conquered have no voice. Ask the thirty-eight Santee Sioux singing the death song with the nooses around their necks, the treaty signed fair and square, then nullified with a snap of the rope. Ask the slave women forced to bear their masters’ children, to raise and love them and see them sold. Ask the miners slaughtered by the militia in Ludlow. Names are erased. The conqueror tells the story. The colonizer writes the history, winning twice: A theft of land. A theft of witness. Oh, but let’s not speak of such things! Look: Here is an eagle whipping above the vast grasslands where the buffalo once thundered bold as gods. (The buffalo are here among the dead. So many buffalo.) There is the Declaration in sepia. (Signed by slave owners. Shhh, hush up about that, now!) See how the sun shines down upon the homesteaders’ wagons racing toward a precious claim in the nation’s future, the pursuit of happiness pursued without rest, destiny made manifest? (Never mind about those same homesteaders eating the flesh of neighbors. Winters are harsh in this country. Pack a snack.) The history is a hungry history. Its mouth opens wide to consume. It must be fed. Bring me what you would forget, it cries, and I will swallow it whole and pull out the bones bleached of truth upon which you will hang the myths of yourselves. Feed me your pain and I will give you dreams and denial, a balm in Gilead. The land remembers everything, though. It knows the steps of this nation’s ballet of violence and forgetting. The land receives our dead, and the dead sing softly the song of us: blood. Blood on the plains. In the rivers. On the trees where the ropes swing. Blood on the leaves. Blood under the flowers of Gettysburg, of Antioch. Blood on the auction blocks. Blood of the Lenape, the Cherokee, the Cheyenne. Blood of the Alamo. Blood of the Chinese railroad workers. Blood of the midwives hung for witchcraft, for the crime of being women who bleed. Blood of the immigrants fleeing the hopeless, running toward the open arms of the nation’s seductive hope, its greatest export. Blood of the first removed to make way for the cities, the factories, the people and their unbridled dreams: The chugging of the railways. The tapping of the telegram. The humming of industry. Sound burbling along telephone wires. Printing presses whirring with the day’s news. And the next day’s. And the day after that’s. Endless cycles of information. Cities brimming with ambitions used and discarded. The dead hold what the people throw away. The stories sink the tendrils of their hope and sorrow down into the graves and coil around the dead buried there, deep in its womb. All passes away, the dead whisper. Except for us. We, the eternal. Always here. Always listening. Always seeing. One nation, under the earth. E Pluribus unum mortuis. Oh, how we wish we could reach you! You dreamers and schemers! Oh, you children of optimism! You pioneers! You stars and stripes, forever! Sometimes, the dreamers wake as if they have heard. They take to the streets. They pick up the plow, the pen, the banner, the promise. They reach out to neighbors. They reach out to strangers. Backs stooped from a hard day’s labor, two men, one black, one white, share water from a well. They are thirsty and, in this one moment, thirst and work make them brothers. They drink of shared trust, that all men are created equal. They wipe their brows and smile up at a faithful sun.

Then help us, old man. I don’t have much time.” “I see you’re more straightforward and down-to-earth than your brother…” “You know my brother?” “Yes, I know him. Our paths have crossed several times.” “So, will you help us, then?” “I’ll make you a proposition, young Hero, as I did to your brother before he set off to rescue you from the Eternal City. I’ll help you in exchange for your help in the difficult days which are coming. Unfortunately that’s the way things work in this ungrateful world…” “What do you want of me?” Kyra asked. There was distrust in her narrowed eyes. “The message of freedom already flies high, like an eagle: unstoppable, majestic, over fields, villages and cities of the Six Counties. It’s a message of hope, of a dream the Senoca had lost and are now regaining little by little. It’s been a long hard effort organizing ourselves so that this rumor can reach the peasant, the farmer, the woodcutter, the miner, the shepherd, the apothecary, the craftsman, the people, every one of the Senoca. And we’re succeeding.” “What does that have to do with me?” “What’s enabled the message to spread so quickly and reach so many is the appearance of the Heroes who have defied the Gods in their own dwelling and emerged victorious. You are a symbol for the people. You represent what they wish to be, but which their defeated and fearful spirits will not let them be. At night they dream of being Heroes, but fear overcomes them by day.” “I still don’t know why you need me.” The stranger gave a bitter laugh. “Youth gives us energy, courage,

You perform any surgery today, Dr. Millet?” The grin faded and then reappeared. He was like a used car salesman. Or a politician. Yes, a politician. The thought of which sent me off in a whole other direction. “You well know, Mr. Jones, that I am not a medical doctor. But I can assure you, I worked just as hard to achieve my PhD.” “Coal miners work hard. PhDs get cardigans to ward off the chill in the library.

I’m the new age miner, going to work at the company’s gold mines, where they charge me for the pick axe

With modern Western diets, the body must work hard to keep the blood from becoming overly acidic from the excess animal protein being eaten. To do this, it uses alkaline bone tissue substances such as bicarbonates and calcium. This can lead to the loss of bone density and helps explain the high rates of osteoporosis in cultures where people eat large quantities of acidifying animal foods. Osteoporosis rates among the Eskimo people, who eat an almost completely flesh-based diet, are among the highest in the world.18 Next are northern Europeans and North Americans, who eat high quantities of flesh, eggs, and dairy products.19 While there are other factors that may affect bone health, such as vitamin and mineral intake, levels of loadbearing exercise, and mental and emotional factors, there is evidence that brittle bones and osteoporosis are correlated with eating the large amounts of animal protein typical of our meals.

this was the beating heart of Britain, here in this whitewashed chapel. The people around him were poorly dressed and ill-educated, and they lived lives of unending hard work, the men winning the coal underground, the women raising the next generation of miners. But they had strong backs and sharp minds, and all on their own they had created a culture that made life worth living. They gained hope from nonconformist Christianity and left-wing politics, they found joy in rugby football and male voice choirs, and they were bonded together by generosity in good times and solidarity in bad. This was what he would be fighting for, these people, this town. And if he had to give his life for them, it would be well spent.

What Bitcoin does is run a computerised lottery, in a process called “mining.” Bitcoin miners guess a number. They take their guess, they combine it with a block of transactions that are waiting to be processed, and they do a simple calculation on them. If the calculation gives a small enough number, the miner wins six-and-a-quarter fresh new bitcoins! And their block of transactions is added to the public blockchain. The more guesses you make, the better your chances. In June 2020, Bitcoin miners were making 100 quintillion guesses every second. This used as much electricity as all of Austria.45 This is called “proof-of-work” — though it might better be termed “proof-of-waste.” Blocks come out approximately every ten minutes. If miners win coins too often, the difficulty goes up, to slow the system down — so the miners have to add more computers to compete. This results in spiraling electricity use — Bitcoin is, literally, anti-efficient. The point of all this waste is to secure the blockchain — the threat model is that nobody can change the blockchain without wasting at least as much electricity. The Bitcoin mining system is incredibly slow, and very hard to scale up. Bitcoin now consumes between 0.1% and 0.5% of all the electricity in the world — for the same seven transactions per second, worldwide, that it could do in 2009, when it was just running on Nakamoto’s desktop PC. Bitcoin is the most inefficient payment network in human history.

of the men were miners who had left farms, where the work was hard, to seek fortunes in the Sierra Nevada, where the work proved harder still. Many of those who went west had not survived, but these men had, and the experience had hardened not only their bodies but also their spirit. They felt themselves a special breed: unafraid to face hardship and to endure. One passenger remembered, “The voices of the workers rose merrily and powerful above the din of the storm and the lashing of the steamer’s sides by the waves.” Song added a sense of camaraderie and dispelled

As he joined in, Lloyd felt this was the beating heart of Britain, here in this whitewashed chapel. The people around him were poorly dressed and ill-educated, and they lived lives of unending hard work, the men winning the coal underground, the women raising the next generation of miners. But they had strong backs and sharp minds, and all on their own they had created a culture that made life worth living. They gained hope from nonconformist Christianity and left-wing politics, they found joy in rugby football and male voice choirs, and they were bonded together by generosity in good times and solidarity in bad. This was what he would be fighting for, these people, this town. And if he had to give his life for them, it would be well spent.

I do not believe our gentleman Boy Scout should obsess about combat. I do think he ought to be concerned about combat readiness. A man, however hard he works for peace, must always be ready for war.

He who thinks in a sunny garden about the miners who work in the dark galleries of mines will understand so perfectly how beautiful and how hard life is!

Kim Il-sung had promised North Koreans three bowls of rice every day. Rice, especially white rice, was a luxury in North Korea. It was a magnanimous promise that was impossible to fulfill for all but the elite. However, the public distribution system did supply the population with a mixture of grains in amounts that were carefully calibrated in accordance with rank and work. Coal miners doing hard labor were to get 900 grams of grain daily, while factory workers like Mrs. Song got 700 grams. The system also dispensed other staples in the Korean diet, such as soy sauce, cooking oil, and a thick red bean paste called gochujang. On national holidays, such as the Kim family birthdays, there might be pork or dried fish. The best part was the cabbage, distributed in the autumn for making kimchi. The spicy preserved cabbage is the Korean national dish, the only vegetable product in the traditional diet during the long winters and as integral to the culture as rice. The North Korean regime understood you couldn’t keep Koreans happy without kimchi. Each family got 70 kilograms (154 pounds) per adult and 50 kilos (110 pounds) per child,