Offshore Fishing Quotes

I wanted to destroy everything beautiful I'd never have. Burn the Amazon rain forests. Pump chlorofluorocarbons straight up to gobble the ozone. Open the dump valves on supertankers and uncap offshore oil wells. I wanted to kill all the fish I couldn't afford to eat, and smother the French beaches I'd never see. I wanted the whole world to hit bottom.

I wanted to destroy everything beautiful I’d never have. Burn the Amazon rain forests. Pump chlorofluorocarbons straight up to gobble the ozone. Open the dump valves on supertankers and uncap offshore oil wells. I wanted to kill all the fish I couldn’t afford to eat, and smother the French beaches I’d never see. I wanted the whole world to hit bottom. I really wanted to put a bullet between the eyes of every endangered panda that wouldn’t screw to save its species and every whale and dolphin that gave up and ran itself aground. I wanted to burn the Louvre. I’d do the Elgin Marbles with a sledge-hammer and wipe my ass with the Mona Lisa. This is my world, now.

What Tyler says about the crap and the slaves of history, that's how I felt. I wanted to destroy something beautiful I'd never have. Burn the Amazon rain forests. Pump chlorofluorocarbons straight up to gobble the ozone. Open the dump valves on supertankers and uncap offshore oil wells. I wanted to kill all the fish I couldn't afford to eat, and smother the French beaches I'd never see. I wanted the whole world to hit bottom. Pounding that kid, I really wanted to put a bullet between the eyes of every endangered panda that wouldn't screw to save its species and every whale or dolphin that gave up and ran itself aground

What Tyler says about being the crap and the slaves of history, that’s how I felt. I wanted to destroy everything beautiful I’d never have. Burn the Amazon rain forests. Pump chlorofluorocarbons straight up to gobble the ozone. Open the dump valves on supertankers and uncap offshore oil wells. I wanted to kill all the fish I couldn’t afford to eat, and smother the French beaches I’d never see.

Because life should be as simple as a bucket of fish caught a few miles offshore and a van full of produce bought at a roadside stand. It should be as sweet as a cube of melon the color of your heart.

I wanted to destroy everything beautiful I’d never have. Burn the Amazon rain forests. Pump chlorofluorocarbons straight up to gobble the ozone. Open the dump valves on supertankers and uncap offshore oil wells. I wanted to kill all the fish I couldn’t afford to eat, and smother the French beaches I’d never see. I wanted the whole world to hit bottom.

Omens" Her eyelids were painted blue. When she closed her eyes the sea rolled in like ten thousand fiery chariots, leaving behind silence above & below a thousand years old. He stood beneath a high arched window, gazing out at fishing boats beyond the dikes, their nets unfurled, their offshore gestures a dance of living in bluish entourage. He was only the court’s chief jester. What he said & did made them laugh, but lately what he sometimes thought he knew could cost him his polished tongue & royal wig. He was the masked fool unmasking the emperor. Forget the revelation. Forget the briny sea. He had seen the ravishing empress naked in a forbidden pose. Her blue eye shadow. Aquamarine shells crusted with wormy mud. Anyway, if he said half of what was foretold, the great one would become a weeping boy slumped beneath the Pillars of Hercules. Poetry Apr 2012, Vol. 200 Issue 1, p15

At the time of the Fourth Fire, the history of another people came to be braided into ours. Two prophets arose among the people, foretelling the coming of the light-skinned people in ships from the east, but their visions differed in what was to follow. The path was not clear, as it cannot be with the future. The first prophet said that if the offshore people, the zaaganaash, came in brotherhood, they would bring great knowledge. Combined with Anishinaabe ways of knowing, this would form a great new nation. But the second prophet sounded a warning: He said that what looks like the face of brotherhood might be the face of death. These new people might come with brotherhood, or they might come with greed for the riches of our land. How would we know which face is the true one? If the fish became poisoned and the water unfit to drink, we would know which face they wore. And for their actions the zaaganaash came to be known instead as chimokman—Vne long-knife people. The prophecies described what eventually became history. They warned the people of those who would come among them with black robes and black books, with promises of joy and salvation. The prophets said that if the people turned against their own sacred ways and followed this black-robe path, then the people would suffer for many generations. Indeed, the burial of our spiritual teachings in the time of the Fifth Fire nearly broke the hoop of the nation. People became separated from their homelands and from each other as they were forced onto reservations. Their children were taken from them to learn the zaaganaash ways. Forbidden by law to practice their own religion, they nearly lost an ancient worldview. Forbidden to speak their languages, a universe of knowing vanished in a generation. The land was fragmented, the people separated, the old ways blowing away in the wind; even the plants and animals began to turn their faces away from us. The time was foretold when the children would turn away from the elders; people would lose their way and their purpose in life. They prophesied that, in the time of the Sixth Fire, “the cup of life would almost become the cup of grief.” And yet, even after all of this, there is something that remains, a coal that has not been extinguished. At the First Fire, so long ago, the people were told that it is their spiritual lives that will keep them strong. They say that a prophet appeared with a strange and distant light in his eyes. The young man came to the people with the message that in the time of the seventh fire, a new people would emerge with a sacred purpose. It would not be easy for them. They would have to be strong and determined in their work, for they stood at a crossroads. The ancestors look to them from the flickering light of distant fires. In this time, the young would turn back to the elders for teachings and find that many had nothing to give. The people of the Seventh Fire do not yet walk forward; rather, they are told to turn around and retrace the steps of the ones who brought us here. Their sacred purpose is to walk back along the red road of our ancestors’ path and to gather up all the fragments that lay scattered along the trail. Fragments of land, tatters of language, bits of songs, stories, sacred teachings—all that was dropped along the way. Our elders say that we live in the time of the seventh fire. We are the ones the ancestors spoke of, the ones who will bend to the task of putting things back together to rekindle the flames of the sacred fire, to begin the rebirth of a nation.

Wherever you go, Provincetown will always take you back, at whatever age and in whatever condition. Because time moves somewhat differently there, it is possible to return after ten years or more and run into an acquaintance, on Commercial or at the A&P, who will ask mildly, as if he’d seen you the day before yesterday, what you’ve been doing with yourself. The streets of Provincetown are not in any way threatening, at least not to those with an appetite for the full range of human passions. If you grow deaf and blind and lame in Provincetown, some younger person with a civic conscience will wheel you wherever you need to go; if you die there, the marshes and dunes are ready to receive your ashes. While you’re alive and healthy, for as long as it lasts, the golden hands of the clock tower at Town Hall will note each hour with an electric bell as we below, on our purchase of land, buy or sell, paint or write or fish for bass, or trade gossip on the post office steps. The old bayfront houses will go on dreaming, at least until the emptiness between their boards proves more durable than the boards themselves. The sands will continue their slow devouring of the forests that were the Pilgrims’ first sight of North America, where man, as Fitzgerald put it, “must have held his breath in the presence of this continent, compelled into an aesthetic contemplation he neither understood nor desired, face to face for the last time in history with something commensurate to his capacity for wonder.” The ghost of Dorothy Bradford will walk the ocean floor off Herring Cove, draped in seaweed, surrounded by the fleeting silver lights of fish, and the ghost of Guglielmo Marconi will tap out his messages to those even longer dead than he. The whales will breach and loll in their offshore world, dive deep into black canyons, and swim south when the time comes. Herons will browse the tidal pools; crabs with blue claws tipped in scarlet will scramble sideways over their own shadows. At sunset the dunes will take on their pink-orange light, and just after sunset the boats will go luminous in the harbor. Ashes of the dead, bits of their bones, will mingle with the sand in the salt marsh, and wind and water will further disperse the scraps of wood, shell, and rope I’ve used for Billy’s various memorials. After dark the raccoons and opossums will start on their rounds; the skunks will rouse from their burrows and head into town. In summer music will rise up. The old man with the portable organ will play for passing change in front of the public library. People in finery will sing the anthems of vanished goddesses; people who are still trying to live by fishing will pump quarters into jukeboxes that play the songs of their high school days. As night progresses, people in diminishing numbers will wander the streets (where whaling captains and their wives once promenaded, where O’Neill strode in drunken furies, where Radio Girl—who knows where she is now?—announced the news), hoping for surprises or just hoping for what the night can be counted on to provide, always, in any weather: the smell of water and its sound; the little houses standing square against immensities of ocean and sky; and the shapes of gulls gliding overhead, white as bone china, searching from their high silence for whatever they might be able to eat down there among the dunes and marshes, the black rooftops, the little lights tossing on the water as the tides move out or in.

No one has more legal power to halt the reckless expansion of the tar sands than the First Nations living downstream whose treaty-protected hunting, fishing, and trapping grounds have already been fouled, just as no one has more legal power to halt the rush to drill under the Arctic’s melting ice than Inuit, Sami, and other northern Indigenous tribes whose livelihoods would be jeopardized by an offshore oil spill. Whether they are able to exercise those rights is another matter.

By this time (in mid-2012) the country had been without a functioning government for more than twenty years, and the city was a byword for chaos, lawlessness, corruption, and violence. But this wasn’t the Mogadishu we saw. Far from it: on the surface, the city was a picture of prosperity. Many shops and houses were freshly painted, and signs on many street corners advertised auto parts, courses in business and English, banks, money changers and remittance services, cellphones, processed food, powdered milk, cigarettes, drinks, clothes, and shoes. The Bakara market in the center of town had a monetary exchange, where the Somali shilling—a currency that has survived without a state or a central bank for more than twenty years—floated freely on market rates that were set and updated twice daily. There were restaurants, hotels, and a gelato shop, and many intersections had busy produce markets. The coffee shops were crowded with men watching soccer on satellite television and good-naturedly arguing about scores and penalties. Traffic flowed freely, with occasional blue-uniformed, unarmed Somali National Police officers (male and female) controlling intersections. Besides motorcycles, scooters, and cars, there were horse-drawn carts sharing the roads with trucks loaded above the gunwales with bananas, charcoal, or firewood. Offshore, fishing boats and coastal freighters moved about the harbor, and near the docks several flocks of goats and sheep were awaiting export to cities around the Red Sea and farther afield. Power lines festooned telegraph poles along the roads, many with complex nests of telephone wires connecting them to surrounding buildings. Most Somalis on the street seemed to prefer cellphones, though, and many traders kept up a constant chatter on their mobiles. Mogadishu was a fully functioning city.

At sea, I was the captain. I was important, and I had a role. I ran the show. At home, I was the swab. I did the shit work, almost always unappreciated. I loved my family, but man did I hate being on land all the time. I tried my best, I honestly did. I really stepped up my game around the house to be the best dad and partner I could be. It just was never good enough. With no offshore fishing and encouragement at home, part of me was dead inside, the part that made me who I am. I missed my boat daily. Flashbacks were a constant. I daydreamed of foaming schools of tuna while washing bubbly dishes. I saw mahi mahi boldly charging baits as I folded brightly colored laundry. When I went jogging and my heart started pumping, I saw huge marlin going wild on the gaffs. Everything reminded me of the boat. I most likely honestly had post-traumatic stress from the whole ordeal

Only the continued attention of a concerned public, plus genuine scientific research into the biology and natural history of these remarkable animals, will ensure that our children and grandchildren will be able to see for themselves the largest animals to have ever lived on earth. Stay informed, eat seafood responsibly, speak out, and support genuine marine biological research. If you enjoy the offshore environment, then act to protect it. Today we are the stewards of our environment, and if we lose these precious ocean resources through our ignorance, greed, or indifference, we will have caused an immeasurable loss to future generations of humanity.

Offshore wind turbines are having detrimental effects on marine wildlife.

The state of New Hampshire boasts a mere eighteen miles of Atlantic Ocean coastline. The Piscataqua River separates the state's southeastern corner from Maine and empties into the Atlantic. On the southwestern corner of this juncture of river and ocean is Portsmouth, New Hampshire. The smaller town of Kittery, Maine, is on the opposite side of the river. The port of Piscataqua is deep, and it never freezes in winter, making it an ideal location for maritime vocations such as fishing, sea trade, and shipbuilding. Four years before the founding of Jamestown, Virginia, in 1603, Martin Pring of England first discovered the natural virtues of Piscataqua harbor. While on a scouting voyage in the ship Speedwell, Pring sailed approximately ten miles up the unexplored Piscataqua, where he discovered “goodly groves and woods replenished with tall oakes, beeches, pine-trees, firre-trees, hasels, and maples.”1 Following Pring, Samuel de Champlain, Captain John Smith, and Sir Ferdinando Gorges each sailed along the Maine-New Hampshire coastline and remarked on its abundance of timber and fish. The first account of Piscataqua harbor was given by Smith, that intrepid explorer, author, and cofounder of the Jamestown settlement, who assigned the name “New-England” to the northeast coastline in 1614. In May or June of that year, he landed near the Piscataqua, which he later described as “a safe harbour, with a rocky shore.”2 In 1623, three years after the Pilgrim founding of Plymouth, an English fishing and trading company headed by David Thomson established a saltworks and fishing station in what is now Rye, New Hampshire, just west of the Piscataqua River. English fishermen soon flocked to the Maine and New Hampshire coastline, eventually venturing inland to dry their nets, salt, and fish. They were particularly drawn to the large cod population around the Piscataqua, as in winter the cod-spawning grounds shifted from the cold offshore banks to the warmer waters along the coast.