New John Deere Quotes

My favourite characters are people who think they’re normal but they’re not. I live in Baltimore, and it’s full of people like that. I’ve also lived in New York, which is full of people who think they’re crazy, but they’re completely normal. I get my best material in Baltimore – you get dialogue that you just couldn’t imagine. I asked this guy in a bar what he did for a living and he said he traded deer meat for crack. I never realised that job even existed. You could make a whole movie about that person. And he was kind of cute too, if you could ignore his eyes rolling around his head. Although I did crack once, accidentally, and I thought: Oh my God, what, am I gonna rob my parents now? I prefer poppers – they’re legal in London, right? I used to do them on roller coasters. They’re illegal in Provincetown, which is the gay fishing village where I live in the summer. In the airport there are signs warning you to get rid of your poppers.

I do not like the killers, and the killing bravely and well crap. I do not like the bully boys, the Teddy Roosevelt’s, the Hemingways, the Ruarks. They are merely slightly more sophisticated versions of the New Jersey file clerks who swarm into the Adirondacks in the fall, in red cap, beard stubble and taut hero’s grin, talking out of the side of their mouths, exuding fumes of bourbon, come to slay the ferocious white-tailed deer. It is the search for balls. A man should have one chance to bring something down. He should have his shot at something, a shining running something, and see it come a-tumbling down, all mucus and steaming blood stench and gouted excrement, the eyes going dull during the final muscle spasms. And if he is, in all parts and purposes, a man, he will file that away as a part of his process of growth and life and eventual death. And if he is perpetually, hopelessly a boy, he will lust to go do it again, with a bigger beast.

But rituals turn us all into fucking idiots. Like those birds that sleep with their heads facing backwards because their ancestors slept with their heads under their wings. Plutarch says carrying new wives across thresholds is stupid because we don't remember that it refers to the rape of the Sabine women - and that's fucking Plutarch, two thousand years ago. We still draw the Reaper with a scythe. We should draw him driving a John Deere for Archer Daniels Midland.

All was still: dark crawlers with their frozen treads, bulldozers motionless as boulders, backhoes with bent necks and sleeping hearts and shove-mouth jaws pillowed on gravel. And tractors. An antique Case Model DEX in signature flambeau red, last year's twenty-foot-tall New Holland TV140 gleaming like a groomed thoroughbred, Minneapolis-Molines and John Deeres and Steigers and Fords and still, among them all, nothing quite like the Deutz.

I will believe anything about deer. Deer, in my opinion, are rats with antlers, roaches with split hooves, denizens of the dark primeval suburbs. Deer intensely suggest New Jersey. One of the densest concentrations of wild deer in the United States inhabits the part of New Jersey that, as it happens, I inhabit, too. Deer like people. They like to be near people. They like beanfields, head lettuce, and anybody’s apples. They like hibiscus, begonias, impatiens, azaleas, rhododendrons, boxwood, and wandering Jews. I once saw a buck with a big eight-point rocking-chair rack looking magnificent as he stood between two tractor-trailers in the Frito-Lay parking lot in New Brunswick, New Jersey. Deer use the sidewalks in the heart of Princeton.

William A. Hewitt, Chairman of Deere and Company, says, “To be a leader you must preserve all through your life the attitude of being receptive to new ideas. The quality of leadership you will give will depend upon your ability to evaluate new ideas, to separate change for the sake of change from change for the sake of me.

The New England wilderness March 1, 1704 Temperature 10 degrees Somebody was tapping Mercy in the ribs. It couldn’t be Tommy, who pounced, or Sam, who jabbed. It wasn’t John, who kissed, or Benny, who snuggled. Whichever brother it was had wet the bed in the night, and wet Mercy with him, and so far it was still warm, but the moment she separated from that sleeping brother, it would be cold and awful. But the tapping would not stop, and Mercy woke to see a deerskin legging with a painted running deer. “Up,” said her Indian. The paint had partly peeled off his face, giving him a patchy smeared look. She remembered the day before backward: the marching, the carrying, the slipping, the snow. She thrust memory away, folding it closed. She would not think about the attack. Lord, please, she prayed. Let me see Sam and John and Tommy and Benny. Let Uncle Nathaniel and Aunt Mary and the cousins be here. Let it not be true abut Marah. Let Stepmama and the baby be safe and sound and walking fast enough. The Indian stooped to take her hand and pull her to her feet, giving a slight grunt as he did. For the first time she saw that he too had been hurt and that the paint on his side was his own dried blood, and Mercy knew then that she had experienced war, and that it was true about Marah. She did not take his hand, knowing what it had done. Rolling Daniel ahead of her, she was out of the snow hole and on her feet in a moment. There was some sort of assembly going on. The prisoners were stumbling toward Mr. Williams, who stood alone, his hands raised to the sky. How extraordinary, thought Mercy. They’re going to let us pray. She was glad, because a day without morning prayer was unthinkable, but it didn’t seem like something the Indians would permit. French Indians were Catholic, though, converted by priests from France itself. Mr. Williams often said that if you were Catholic, you hated God and were evil and stole little children from their beds. The warriors had gathered in clumps. Yesterday had been complete victory for the Indians, and yet there was no rejoicing among them. Her captor’s eyes were on a bundle in the snow. She had seen enough death in her life to know it. One of the Indian wounded had not survived the night. The posture of her Indian was human. It was grief.

If Indians are in the area you settle in, you will have no trouble with them unless you get out of line. Indians are one of the easiest race types of all to get along with. Although solid of face they have a great sense of humor and enjoy real comedy immensely. A friend of mine near Gallup, New Mexico had a store that he called John's Teepee that sold Indian souvenirs and curios. He up a number of large roadside signs in Navajo territory. They read: GENUINE BEADED BELTS AND NAVAJO RUGS AT JOHN'S TEEPEE 1 MILE. The first night the signs were up the Indians painted the right side of the T in teepee in a half circle making the T into a P. In northern Arizona through the woodland areas the state put up road signs reading LOOK OUT FOR THE DEER. The Indians quickly painted a line half way through the D in deer making the D into a B. To me this kind of humor is really funny, a lot funnier than the form jokes written by television writers and memorized by so-called television "Adlib" comedians who are no funnier than their ability to memorize a script.

A different business model was necessary if capitalist firms were to take full advantage of dwindling recording costs. This chapter argues that the new business model that eventually emerged is a powerful new type of firm: the platform.10 Often arising out of internal needs to handle data, platforms became an efficient way to monopolise, extract, analyse, and use the increasingly large amounts of data that were being recorded. Now this model has come to expand across the economy, as numerous companies incorporate platforms: powerful technology companies (Google, Facebook, and Amazon), dynamic start-ups (Uber, Airbnb), industrial leaders (GE, Siemens), and agricultural powerhouses (John Deere, Monsanto), to name just a few. What are platforms?11 At the most general level, platforms are digital infrastructures that enable two or more groups to interact.

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.

People who didn’t know any better sometimes put out food for them in winter, but deer were sensitive creatures, and could take weeks to adjust to a new food source. Corn was the worst: it caused acute acidosis, which could kill a deer agonizingly within days.