Paddy Quotes

Do what you do. This Christmas, Hanukkah, Kwanzaa, New Year's Eve, Twelfth Night, Valentine's Day, Mardi Gras, St. Paddy's Day, and every day henceforth. Just do what you do. Live out your life and your traditions on your own terms. If it offends others, so be it. That's their problem.

Great Paddy Shits in the Mornin', Elora! He's a vampire! No' a stray dog!

People are wrong when they think that an unemployed man only worries about losing his wages; on the contrary, an illiterate man, with the work habit in his bones, needs work even more than he needs money. An educated man can put up with enforced idleness, which is one of the worst evils of poverty. But a man like Paddy, with no means of filling up time, is as miserable out of work as a dog on the chain. That is why it is such nonsense to pretend that those who have 'come down in the world' are to be pitied above all others. The man who really merits pity is the man who has been down from the start, and faces poverty with a blank, resourceless mind.

It was a sign of growing up, when the dark made no more difference to you than the day.

We parked our bikes on verges so they could graze.

Television is democracy at its ugliest.

Working really hard is what successful people do, and the genius of the culture formed in the rice paddies is that hard work gave those in the fields a way to find meaning in the midst of great uncertainty and poverty.

Because it's all relative. You're pinned down in some filthy hellhole of a paddy, getting your ass delivered to kingdom come, but then for a few seconds everything goes quiet and you look up and see the sun and a few puffy white clouds, and the immense serenity flashes against your eyeballs - the whole world gets rearranged - and even though you're pinned down by a war you've never felt more at peace.

Vietnam, me love you long time. All day, all night, me love you long time. (...) Dropping acid on the Mekong Delta, smoking grass through a rifle barrel, flying on a helicopter with opera blasting out of loudspeakers, tracer-fire and paddy-field scenery, the smell of napalm in the morning. Long time.

Dreaming was only nice while it lasted.

Paddy Eagan, stay away from falling signs for a bit and you'll be as right as rain come the weekend.

You can spread your soul over a paddy field, you can whisper to a mango tree, you can feel the earth between your toes and know that this is the place, the place where it begins and ends. But what can you tell to a pile of bricks? The bricks will not be moved (page 87).

We've established the most enormous medical entity ever conceived... and people are sicker than ever. We cure nothing! We heal nothing!

Fuck was the best word. The most dangerous word. You couldn't whisper it. Fuck was always too loud, too late to stop it, it burst in the air above you and fell slowly right over your head. There was total silence, nothing but Fuck floating down. For a few seconds you were dead, waiting for Henno to look up and see Fuck landing on top of you. They were thrilling seconds-when he didn't look up. It was a word you couldn't say anywhere. It wouldn't come out unless you pushed it. It made you feel caught and grabbed you the minute you said it. When it escaped it was like an electric laugh, a soundless gasp followed by the kind of laughing only forbidden things could make, an inside tickle that became a brilliant pain, bashing at your mouth to be let out. It was agony. We didn't waste it.

Artists don't talk about art. Artists talk about work. If I have anything to say to young writers, it's stop thinking of writing as art. Think of it as work.

The safest day at the Melody is St. Paddy's," adds another Mardi Gras girl. "All the cops are out vomiting at the parade.

They don't believe in anything either. You and your like are trying to make a war with the help of people who just aren't interested." "They don't want communism." "They want enough rice," I said. "They don't want to be shot at. They want one day to be much the same as another. They don't want our white skins around telling them what they want." "If Indochina goes--" "I know that record. Siam goes. Malaya goes. Indonesia goes. What does 'go' mean? If I believed in your God and another life, I'd bet my future harp against your golden crown that in five hundred years there may be no New York or London, but they'll be growing paddy in these fields, they'll be carrying their produce to market on long poles, wearing their pointed hats. The small boys will be sitting on the buffaloes. I like the buffaloes, they don't like our smell, the smell of Europeans.

Everything's gonna be fine, okay?" He reached toward me and gently started to move a lock of my hair behind my ear. "Maybe for you," I said, smacking his hand away. "Some of us are gonna be living out the rest of our lives in a rice paddy wearing a big hat." "Wow, you get racist when you're panicky." "Shut your pathetic, useless mouth." "And bitchy.

Ye're about as Irish as a plastic paddy

It’s easy to romanticize a place when it’s far away,” he goes on, making this officially the most I’ve heard him speak at once in a long time. “Filipino Americans have a tendency to do that. Even me. Sometimes I miss it so much. The beaches. The water. The rice paddies. The carabao. The food. Most of all, my family.” He closes his eyes, and I wonder if he’s imagining himself there right now. After a few moments, he opens them again, but he stares at his hands. “But as many good things as there are, there are many bad things, things not so easy to see from far away. When you are close, though, they are sometimes all you see.

It’s easy to romanticize a place when it’s far away. Filipino Americans have a tendency to do that. Even me. Sometimes I miss it so much. The beaches. The water. The rice paddies. The carabao. The food. Most of all, my family.

Sometimes, when you were thinking about something, trying to understand it, it opened up in your head without you expecting it to, like it was a soft spongy light unfolding, and you understood, it made sense forever…

I was the ref. I was the ref they didn’t know about. Deaf and dumb. Invisible as a wall. I wanted no one to win

I looked at the terraced hills and noticed how the people had changed the earth, taming it into dizzying staircases of rice paddies; but the Chinese looked at the people and saw how they have been shaped by the land.

Night has fallen, and morning will come too,” Kenji said while gazing at the paddy field. “Spring will arrive, and Autumn too. Everything is split in halves. The grass grows, trees wither, animals are born, and they die……when you live with the land, you slowly come to understand that nature is made up of halves. When something bad happens……when a storm or erosion happens, we feel like bad things will only continue. But in truth, the good and the bad, they are all part of nature……part of living. That’s how everyone in the village thinks.” “I do not understand,” Akutagawa said, looking at the same scenery. “So fortune and misfortune are equal halves? Do you want to say the same thing to my comrades who died in the slums?” “That is why you’re the half that’s left, Akutagawa-san.” Kenji looked at Akutagawa. “You survived. And with a very powerful Ability, too. Everybody passed on their good halves to you, I’m sure.

Don't go on holiday to Blackpool, it's fucking horrible there.

You’re gonna really scare them grown-ups, Paddy,’ said Achilleus. ‘They’ll be filling their nappies in fright.

Rumors are are like ripples in a paddy field.They are ephemeral, but they do indicate which way the wind is blowing'.

Shamrocks And roses In an ever green flock Now Up to your noses Turning into a high stock! People nice and seen All around you green! These lucky streams Realizing major dreams. In strives, when in pain Call oh call up my name, Know it isn't in vain...

A charge often levied against organic agriculture is that it is more philosophy than science. There's some truth to this indictment, if that it what it is, though why organic farmers should feel defensive about it is itself a mystery, a relic, perhaps, of our fetishism of science as the only credible tool with which to approach nature. ... The peasant rice farmer who introduces ducks and fish to his paddy may not understand all the symbiotic relationships he's put in play--that the ducks and fishes are feeding nitrogen to the rice and at the same time eating the pests. But the high yields of food from this ingenious polyculture are his to harvest even so.

If you were going to be best friends with anyone - Kevin - you had to hate a lot of other people, the two of you, together. It made you better friends.

You can have whatever you want from me.” “I can?” “Yes,” he said, tone definite. “You should know that.” … “I just need you to make the first move,” he said, voice guttural. “Pay attention, Paddy.” I smiled. “I already did.

Why do you not believe you’re the father?” “Because elves and humans can no’ procreate.” As an afterthought, in the interest of clarity, he added, “With each other. It’s a biological fact not up to interpretation. The chromosomes do no’ line up.” Monq barked out a laugh that clearly offended Ram. “And what could you be findin’ amusin’ about this… situation?” “She’s an elf, you idiot! Her DNA is 99.9% the same as yours. The .01% difference is that her ears are not pointed.” While Ram stood there with his mouth open, trying to absorb that astonishing news, Elora turned to Monq with a hint of menace. “And you didn’t think this was information you should pass along?” “First, is it my job to keep up on gossip and know that the two of you are an item? No. Second, aren’t elves supposed to recognize each other as mates? That didn’t happen in your case?” Slowly a grin spread over his face. “Aye. ‘Tis exactly what did happen. Great Paddy! We’re havin’ a baby. I need to call my mother.

Don't ask. We're all but done for in any case, taking that Fiona couldn't hit a cow's arse with a banjo, and Paddy and Maureen both cheat like tinkers at a fair." "What are you talking about? Why would anybody hit a cow with a banjo? He only smiled. "The point is, Fiona couldn't so we'll be done soon enough.

I knew all the books in the house. I knew their shapes and smells. I knew what pages would open if I held them with the spine on the ground and let the sides drop. I knew all the books but I couldn't remember the name of the one on my head.

His vital signs were taken, an electrocardiogram... which revealed occasional ventricular premature contractions. An intern took his history... and then he was promptly... simply... forgotten to death.

In extreme old age you suddenly find you are unable to run uphill, two buckets full of hen food are heavier than they were and the cheerful scream of hearing aids, provided they are working, is a welcome sound. Other things go wrong. Paddy Leigh Fermor, aged ninety-four came to stay, got into the bath, looked down at the tap end and to his dismay saw that both feet had turned black. ‘Oh God,’ he thought, ‘Teeth, ears and eyes are wonky and now my feet.’ He need not have worried. he had got into the bath with his socks on.

Indeed, it could occasionally seem that support for the armed struggle was more fervent in Boston or Chicago than it was in Belfast or Derry. The romantic idyll of a revolutionary movement is easier to sustain when there is no danger that one's own family members might get blown to pieces on a trip to the grocery store. Some people in Ireland looked askance at the "plastic Paddies" who urged bloody war in Ulster from the safe distance of America.

The poor teachers! Trained in the traditional sciences, they were totally lost when trying to teach us about pigs or paddy fields.

The first thing I did with the prize money was to buy a paddy field for Apa. He would no longer be a landless farmer in an agricultural society.

Deep love-true-heart love-must grow. Back then I didn't yet understand the burning kind of love, so instead I thought about the rice paddies I used to see on my daily walks down to the river with my brother when I still had all my milk teeth. Maybe I could make our love grow like a farmer made his crop to grow-through hard work, unwavering will, and the blessings of nature. How funny that I can remember that even now! Waaa! I knew so little about life, but I knew enough to think like a farmer.

Modern states with democratic forms of government dispense with hereditary leviathans, but they have not found a way to dispense with inequalities of wealth and power backed up by an enormously complex system of criminal justice. Yet for 30,000 years after takeoff, life went on without kings, queens, prime ministers, presidents, parliaments, congresses, cabinets, governors, mayors, police officers, sheriffs, marshals, generals, lawyers, bailiffs, judges, district attorneys, court clerks, patrol cars, paddy wagons, jails, and penitentiaries. How did our ancestors manage to leave home without them?

Everything is so precariously held together here that you might want a helping hand. Nobody is going to teach you that right after a harvest, poorly paid labourers were hungry enough to smoke out rodent holes and steal back the grains of paddy pilfered by rats. But you will manage. You will learn to relate without family trees. You will learn to make do without a village map. You will learn that criminal landlords can break civil laws to enforce caste codes. You will learn that handfuls of rice of rice can consume half a village. You will loafer learn that in the eyes of the law, the rich are incapable of soiling their hands with either mud or blood. You will learn to wait for revenge with the patience of a village awaiting rain.

The sloshing of their hooves in the paddy field that I heard thirty yards away, my car door open for the breeze, the haunting sound I was caught within as if creatures of magnificence were undressing and removing their wings

I seemed to be walking on and on forever through a peaceful, languid garden of rice paddies. This was no longer the territory of savages, but of an ancient and high civilization. Here and there farmers were plowing their fields, using water buffaloes. As a buffalo started to move, snowy herons would fly down and perch on its back and horns. But they flew away again in fright whenever a buffalo reached the edge of the field the farmer turned his plow. Once, as I was walking along, a moist wind began to blow and the sky quickly filled with black clouds. Herons were tossing in the wind like downy feathers. Soon the rain came. Rainfall in Burma is violent. Before I knew it, I was shut in by a thick spray. I could hardly breathe--I felt as if I were swimming. After a while the rain stopped and the sky cleared. All at once the landscape brightened and a vast rainbow hung across the sky. The mist was gone, as if a curtain had been lifted. And there, under the rainbow, the farmers were singing and plowing again.

This misery of a gig called life is just a dream from which we all eventually awaken, he said. Nobody gets left behind. Even the most horrible dreams end.

I don't have to tell you things are bad. Everybody knows things are bad. It's a depression. Everybody's out of work or scared of losing their job. The dollar buys a nickel's worth, banks are going bust, shopkeepers keep a gun under the counter. Punks are running wild in the street and there's nobody anywhere who seems to know what to do, and there's no end to it. We know the air is unfit to breathe and our food is unfit to eat, and we sit watching our TV's while some local newscaster tells us that today we had fifteen homicides and sixty-three violent crimes, as if that's the way it's supposed to be. We know things are bad - worse than bad. They're crazy. It's like everything everywhere is going crazy, so we don't go out anymore. We sit in the house, and slowly the world we are living in is getting smaller, and all we say is, 'Please, at least leave us alone in our living rooms. Let me have my toaster and my TV and my steel-belted radials and I won't say anything. Just leave us alone.' Well, I'm not gonna leave you alone. I want you to get mad! I don't want you to protest. I don't want you to riot - I don't want you to write to your congressman because I wouldn't know what to tell you to write. I don't know what to do about the depression and the inflation and the Russians and the crime in the street. All I know is that first you've got to get mad. You've got to say, 'I'm a HUMAN BEING, God damn it! My life has VALUE!' So I want you to get up now. I want all of you to get up out of your chairs. I want you to get up right now and go to the window. Open it, and stick your head out, and yell, 'I'M AS MAD AS HELL, AND I'M NOT GOING TO TAKE THIS ANYMORE!' I want you to get up right now, sit up, go to your windows, open them and stick your head out and yell - 'I'm as mad as hell and I'm not going to take this anymore!' Things have got to change. But first, you've gotta get mad!... You've got to say, 'I'm as mad as hell, and I'm not going to take this anymore!' Then we'll figure out what to do about the depression and the inflation and the oil crisis. But first get up out of your chairs, open the window, stick your head out, and yell, and say it: "I'M AS MAD AS HELL, AND I'M NOT GOING TO TAKE THIS ANYMORE!

On 23 June 1757, marching through a drenching rainfall at the head of 900 Englishmen of the 39th Foot and 2000 Indian sepoys, an audacious general named Robert Clive routed the army of a troublesome Nawab in the rice paddies outside a Bengali village called Plassey.

We'd never seen anything as green as these rice paddies. It was not just the paddies themselves: the surrounding vegetation - foliage so dense the trees lost track of whose leaves were whose - was a rainbow coalition of one colour: green. There was an infinity of greens, rendered all the greener by splashes of red hibiscus and the herons floating past, so white and big it seemed as if sheets hung out to dry had suddenly taken wing. All other colours - even purple and black - were shades of green. Light and shade were degrees of green. Greenness, here, was less a colour than a colonising impulse. Everything was either already green - like a snake, bright as a blade of grass, sidling across the footpath - or in the process of becoming so. Statues of the Buddha were mossy, furred with green.

I love how the landscape gives the impression of vast space and intimacy at the same time: the thin brown line of a path wandering up an immense green mountainside, a plush hanging valley tucked between two steep hillsides, a village of three houses surrounded by dark forest, paddy fields flowing around an outcrop of rock, a white temple gleaming on a shadowy ridge. The human habitations nestle into the landscape; nothing is cut or cleared beyond what is requires. Nothing is bigger than necessary. Every sign of human settlement repeat the mantra of contentment: “This is just enough.

If you weren't humping, you were waiting. I remember the monotony. Digging foxholes. Slapping mosquitoes. The sun and the heat and the endless paddies. Even in the deep bush, where you could die any number of ways, the war was nakedly and aggressively boring. But it was a strange boredom. It was boredom with a twist, the kind of boredom that caused stomach disorders. You'd be sitting at the top of a high hill, the flat paddies stretching out below, and the day would be calm and hot and utterly vacant, and you'd feel the boredom dripping inside you like a leaky faucet, except it wasn't water, it was a sort of acid, and with each little droplet you'd feel the stuff eating away at important organs. You'd try to relax. You'd uncurl your fists and let your thoughts go. Well, you'd think, this isn't so bad. And right then you'd hear gunfire behind you and your nuts would fly up into your throat and you'd be squealing pig squeals. That kind of boredom.

A good communist,” the man had said, “does not let go of the plough halfway across the paddy and leave the buffalo to find its own direction. He eats with her, tends to her injuries, and sleeps with her until the job is done.” Siri had resisted the temptation to spread the word that the Party was advocating bestiality.

ONCE I STOOD on the bank of a rice paddy in rural Sichuan Province, and a lean and aging Chinese peasant, wearing a faded forty-year-old blue jacket issued by the Mao government in the early years of the Revolution, stood knee deep in water and apropos of absolutely nothing shouted defiantly at me, “We Chinese invented many things!

She's just nervous, Paddy. Don't worry, hon," saidSharon , her lips pulled into a generous smile. Her eyes sparkled with warmth and sincerity. "I'm used to these neck nibblers." "No offense,Sharon . But I'd rather have the chocolate," I said. She laughed and slapped her thigh. "Hell's bells, Patrick! She's the reason you've had me eating these Godiva truffles all day?" I looked at Patrick. "You're mean." His black brows formed question marks. Then his lips curled into a smile. "No, not just mean. Cruel." "I had her eat truffles for you," he said. "Are you insane? How is her eating my chocolate in any way helpful?" Sharon chortled. "You might not be able to eat the truffle, sweetie, but you'll taste it. Prob'ly be the best chocolate you ever eat, too." I looked at Sharon , then at Patrick. "Are you telling me that she's gonna taste like chocolate?" "Yes.

It was under English trees that I meditated on that lost labyrinth: I pictured it perfect and inviolate on the secret summit of a mountain; I pictured its outlines blurred by rice paddies, or underwater; I pictured it as infinite—a labyrinth not of octagonal pavillions and paths that turn back upon themselves, but of rivers and provinces and kingdoms....I imagined a labyrinth of labyrinths, a maze of mazes, a twisting, turning, ever-widening labyrinth that contained both past and future and somehow implied the stars. Absorbed in those illusory imaginings, I forgot that I was a pursued man; I felt myself, for an indefinite while, the abstract perceiver of the world. The vague, living countryside, the moon, the remains of the day did their work in me; so did the gently downward road, which forestalled all possibility of weariness. The evening was near, yet infinite.

Having released the wartime images he was carrying in his unconscious, he became worried that he would now be at their mercy, plagued by them in day as well as by night. But what he found was just the opposite. While he did retrieve the horrible images, he rediscovered a lost innocence as well. The beauty of the jungle, the glistening white sands of the Vietnamese beaches, and the intense greens of the rice paddies at dawn all filtered back to him. Not only did he remember his trauma, he remembered himself before his trauma.

I'm sure their mother was in a childbirth fog when she named them Timothy and Tamsyn.

I jumped on Sinbad's bottle. Nothing happened. I didn't do it again. Sometimes when nothing happened it was really getting ready to happen

Ah, the meek. Playing the long game. Sneaky bastards.

I don't want to leave you alone. I want you to get mad.[…]You've got to say 'I'm a human being, god dammit! My life has value!

It was Lord of the Flies without table manners.

( a court officer's assessment of a particularly obnoxious young defendant...) "His mother shoulda ate him while his head was still soft." This kills me every time...

1) Did the people of Viet Nam use lanterns of stone? 2) Did they hold ceremonies to reverence the opening of buds? 3) Were they inclined to quiet laughter? 4) Did they use bone and ivory, jade and silver, for ornament? 5) Had they an epic poem? 6) Did they distinguish between speech and singing? 1) Sir, their light hearts turned to stone. It is not remembered whether in gardens stone lanterns illumined pleasant ways. 2) Perhaps they gathered once to delight in blossom, but after the children were killed there were no more buds. 3) Sir, laughter is bitter to the burned mouth. 4) A dream ago, perhaps. Ornament is for joy. All the bones were charred. 5) It is not remembered. Remember, most were peasants; their life was in rice and bamboo. When peaceful clouds were reflected in the paddies and the water buffalo stepped surely along terraces, maybe fathers told their sons old tales. When bombs smashed those mirrors there was time only to scream. 6) There is an echo yet of their speech which was like a song. It was reported their singing resembled the flight of moths in moonlight. Who can say? It is silent now.

It was the sixties, exactly, all we wanted to do was to smoke a lot of dope and ball a lot of chicks. Vietnam, excuse me? Why would I wanna go get my ass shot off in some stinking rice paddy just so Nixon can have his four more years? Screw that, and I wasn't the only one who felt that way. All the big warmongers these days who took a pass on Vietnam, look, I'd be the last person on earth to start casting blame. Bush, Cheney, Rove, all those guys, they just did what everybody else was doing and I was right there with 'em, chicken as anybody. My problem now is how tough and gung-ho they are, all that bring it on crap, I mean, Jesus, show a little humility, people. They ought to be just as careful of your young lives as they were with their own.

I took the thin magazine from the pouch in front of me and began to thumb through it. I felt self-conscious, as if I shouldn't be there. My mind began to wander, as I knew it would, back to the boonies. I was on patrol again. Monaco was on point. Peewee and Walowick followed him. Lobel and Brunner were next, then Johnson, the sixty cradled in his arm as if it were a child. We were walking the boonies, past rice paddies, toward yet another hill. I was in the rear, and for some reason I turned back. Behind me, trailing the platoon, were the others. Brew, Jenkins, Sergeant Dongan, Turner, and Lewis, the new guys, and Lieutenant Carroll. I knew I was mixing my prayers, but it didn't matter. I just wanted God to care for them, to keep them whole. I knew they were thinking about me and Peewee.

You can take a cub from the savannah as they have, and raise it like a pet if you like. In a cage, as some do, or running free like Paddy. You can feed it fresh meat so it never learns to hunt and brush its coat so it carries a human smell wherever it goes—but know that what you’ve done is twist something natural into something else. And you can never trust on unnatural thing. - Charles Clutterbuck

Perhaps, Ajaya is my belated answer to the villager, who stumped me with his simple question on the humid afternoon when the procession honoring Suyodhana was marching through the green paddy fields of Poruvazhy: "If our lord Duryodhana was an evil man, why did great men like Bhishma, Drona, Kripa and the entire army of Krishna, fight the war on his side?" - Ajaya 1: Roll of the Dice (Author's Note)

People are wrong when they think that an unemployed man only worries about losing his wages; on the contrary, an illiterate man, with the work habit in his bones, needs work even more than he needs money. An educated man can put up with enforced idleness, which is one of the worst evils of poverty. But a man like Paddy, with no means of filling up time, is as miserable out of work as a dog on the chain.

Oh, there are no living poets, Miss Van Damn. We're not entirely sure there ever were. They've found some shreds of sonnets in England and, embedded in a chalk wall of a cave in France, some yet undetermined thing which might be the legendary inward eye. But all evidence, such as it is, suggests that, if there ever were poets, they were all burned into extinction during the interglacial period of despair.

There existed very long saxophones from years ago. The player sat on their chair like a cellist; that same sort of feeling to it as well - unlike for example the way a harpist would be: the whole act differing in a very fundamental sense. Although harpists are fine. There is nothing to be said against harpists by any means whatsoever.

In this mystery they were alone, for unlike the real world with real detectives solving real disappearances, the people they were investigating were ghosts. Perhaps not even that, because ghosts implied remains, and they didn’t even have that. They didn’t exist. They were people who had never walked on this earth, never even been to the school where they had met each other. Leila James and Paddy Harrison were nothing more than names now, names with no faces and no identity.

These were rice paddies before they were parking lots. Rice was the basis for our society. Peasants planted the seeds and had highest status in the Confucian hierarchy. As the Master said, “Let the producers be many and the consumers few.' When the Feed came in from Atlantis, from Nippon, we no longer had to plant, because the rice now came from the matter compiler. It was the destruction of our society. When our society was based upon planting, it could truly be said, as the Master did, “Virtue is the root; wealth is the result.' But under the Western ti, wealth comes not from virtue but from cleverness. So the filial relationships became deranged. Chaos,” Dr. X said regretfully, then looked up from his tea and nodded out the window. “Parking lots and chaos.

An even more blatant example of the government’s hypocrisy was their role in regulating alcohol. The politicians and bureaucrats pretended to care about alcoholism but allowed minors to drink with adults all day and all night. They just opened more jail cells and operated additional paddy wagons, letting the drunks back out in time for Sam and me to fire cherry bombs at them. As Dad said, “Half the PhDs in the country study Indian alcoholism, but nothing changes. No one in the government really gives a shit. They just want the tax revenue.

I would like at this moment to announce that I will be retiring from this program in two weeks' time because of poor ratings. Since this show is the only thing I had going for me in my life, I've decided to kill myself. I'm going to blow my brains out right on this program a week from today. So tune in next Tuesday. That should give the public relations people a week to promote the show. You ought to get a hell of a rating out of that. 50 share, easy.

Some things they carried in common. Taking turns they carried the big PRC-77 scrambler radio, which weighed 30 pounds with its battery. They shared the weight of memory. They took up what others could no longer bear. Often, they carried each other, the wounded or weak. They carried infections. They carried chess sets, basketballs, Vietnamese-English dictionaries, insignia of rank, Bronze stars and Purple Hearts, plastic cards imprinted with the Code of Conduct. They carried diseases, among them malaria and dysentery. They carried lice and ringworm and leeches and paddy algae and various rots and molds. They carried the land itself - Vietnam, the place, the soil - a powdery orange-red dust that covered their boots and fatigues and faces. They carried the sky. The whole atmosphere, they carried it, the humidity, the monsoons, the stink of fungus and decay, all of it, they carried gravity. They moved like mules.

Watch movies. Read screenplays. Let them be your guide. […] Yes, McKee has been able to break down how the popular screenplay has worked. He has identified key qualities that many commercially successful screenplays share, he has codified a language that has been adopted by creative executives in both film and television. So there might be something of tangible value to be gained by interacting with his material, either in book form or at one of the seminars. But for someone who wants to be an artist, a creator, an architect of an original vision, the best book to read on screenwriting is no book on screenwriting. The best seminar is no seminar at all. To me, the writer wants to get as many outside voices OUT of his/her head as possible. Experts win by getting us to be dependent on their view of the world. They win when they get to frame the discussion, when they get to tell you there’s a right way and a wrong way to think about the game, whatever the game is. Because that makes you dependent on them. If they have the secret rules, then you need them if you want to get ahead. The truth is, you don’t. If you love and want to make movies about issues of social import, get your hands on Paddy Chayefsky’s screenplay for Network. Read it. Then watch the movie. Then read it again. If you love and want to make big blockbusters that also have great artistic merit, do the same thing with Lawrence Kasdan’s Raiders Of The Lost Ark screenplay and the movie made from it. Think about how the screenplays made you feel. And how the movies built from these screenplays did or didn’t hit you the same way. […] This sounds basic, right? That’s because it is basic. And it’s true. All the information you need is the movies and screenplays you love. And in the books you’ve read and the relationships you’ve had and your ability to use those things.

Outside in the yard, the rusted tractors and car bodies, the harvester combs and the sheets of corrugated iron, the motors and trays and wheel rims and cyclone wire and steel drums and sheep skulls and windows and metal lockers and a single broken vending machine crack and sigh as the morning sun evaporates the dew from their hides.

The air had that pellucid mountain clarity that made shapes sharper and colors truer. The green of the paddy fields wasn't just green, but a lusty green, full of hunger for sunlight and moisture. And the slopes weren't mere hulks of rock, but the ribs of the valley, protecting the delicate strip of fertile soil from the worst of the harsh elements.

I was deeply embedded in a fat cake of lies

Here is a lesson worth attending to - no one or thing comes into this world whole and it is in the search of what is gone missing that our lives do find their meaning.

It is not, of course, only the Japanese who find flat sterile surfaces attractive and kirei. Foreign observers, too, are seduced by the crisp borders, sharp corners, neat railings, and machine-polished textures that define the new Japanese landscape, because, consciously or unconsciously, most of us see such things as embodying the very essence of modernism. In short, foreigners very often fall in love with kirei even more than the Japanese do; for one thing, they can have no idea of the mysterious beauty of the old jungle, rice paddies, wood, and stone that was paved over. Smooth industrial finish everywhere, with detailed attention to each cement block and metal joint: it looks ‘modern’; ergo, Japan is supremely modern.

Vietnam is still, as it was thirty years ago, a poor country of rice paddy farms and sandy harbors, where fishermen cast nets from boats with eyes painted on the bows. It is overcrowded, prey to floods and sweatshops, dotted by modern cities and tiny hamlets of thatched huts with TV antennae. It is not a great capital of industry, or an international oil field or bread basket. There is nothing in Vietnam, now, that America truly needs. And there was even less thirty years ago. This country, these people, posed no real threat to us. It was a strange place to send our youth - not to learn a new culture or to enjoy the beaches, but to kill and be killed, to be maimed and to patch up the maimed. I am convinced that, to our government, Vietnam really, truly Didn't Mean Nothing.

The truth of the matter was, that whether a person did good or committed evil was rarely ever due to their inherent nature. Each person was like a plot of farmland; some were lucky, their fields sprinkled with seeds of grains, bearing an abundant harvest come autumn, paddies wafting with the soft fragrance of rice and fields of wheat dancing in the wind like waves, and everything would be good and praise-worthy. But some were not so lucky. Their fields were planted with the seeds of poppy flowers, and the spring breeze brought only the sin of intoxicated dissipation and euphoric decadence, filling the skies and covering the lands with that vile, bloody red and gold. The people abhorred it, cursed it, feared it, even as they indulged in its blissful stupor, rotted away in its filthy stench.

There are more than fifty subgroups within the main songbun castes, and once you become an adult, your status is constantly being monitored and adjusted by the authorities. A network of casual neighborhood informants and official police surveillance ensures that nothing you do or your family does goes unnoticed. Everything about you is recorded and stored in local administrative offices and in big national organizations, and the information is used to determine where you can live, where you can go to school, and where you can work. With a superior songbun, you can join the Workers’ Party, which gives you access to political power. You can go to a good university and get a good job. With a poor one, you can end up on a collective farm chopping rice paddies for the rest of your life. And, in times of famine, starving to death.

I am trying to decide between the whole truth, and nothing but the truth,' he said presently. 'I am afraid my history is such that I can't manage both at once. 'Hi - no need for the truth at all,' said Paddy Ryan. 'Who said anything about the truth? You're a free man in this country, Walter Moody. You tell me any old rubbish you like, and if you string it out until we reach the junction at Kunara, then I shall count it as a very fine tale.

What a pretty color... A kind of goldish-green, with an emerald tint to it... Mmm...! A sweet, gentle, slightly bitter flavor with a soft aftertaste... It's as if a breeze from a mountain stream has just blown through my body... I probably wouldn't have understood this flavor if you had just given it to me the moment I arrived here after walking under the sun. It's all because I drank that hot hōjicha first... Now I get it! You made me walk under the scorching sun so that I'd understand the flavor of this tea... This house... the mild breeze from the rice paddies... the sound of cicadas... the dragonflies... What luxury..." "This gyokuro is the last thing I've prepared for you today." "Ōhara, I'm going to get angry if you give me anything else. I've just had a taste of real Japan. The spirit of Japan. As long as the Japanese do not lose this spirit, they'll be fine. This is that essential ingredient all those expensive feasts were lacking. So what more could I ask for?

This story is about Howard Beale, who was the news anchorman on UBS TV. In his time, Howard Beale had been a mandarin of television, the grand old man of news, with a HUT rating of 16 and a 28 audience share. In 1969, however, his fortunes began to decline. He fell to a 22 share. The following year, his wife died, and he was left a childless widower with an 8 rating and a 12 share. He became morose and isolated, began to drink heavily, and on September 22, 1975, he was fired, effective in two weeks.

A friend of hers had finished processing his wild rice, or manoomin, and the bag was for us. The rice was nicely cleaned, a rich green-brown. I plunged my unbandaged hand into the bag. The feeling of the rice, the cool laky scent, was calming. We took some out and admired the length of the grains. Native people around here have a specific ferocity about wild rice. I’ve seen faces harden when tame paddy rice, the uniformly brown commercially grown rice, is mentioned, called wild rice, or served under false pretenses. People get into fights over it. Real wild rice is grown wild, harvested by Native people, and tastes of the lake it comes from. This was the good stuff.

The papers always referred to the strikers as foreign; as Chinamen, Indians, Arabs, and Africans. (Never mind Professor Craft.) They were never Oxfordians, they were never Englishmen, they were travellers from abroad who had taken advantage of Oxford’s good graces, and who now held the nation hostage. Babel had become synonymous with foreign, and this was very strange, because before this, the Royal Institute of Translation had always been regarded as a national treasure, a quintessentially English institution. But then England, and the English language, had always been more indebted to the poor, the lowly, and the foreign than it cared to admit. The word vernacular came from the Latin verna, meaning ‘house slave’; this emphasized the nativeness, the domesticity of the vernacular language. But the root verna also indicated the lowly origins of the language spoken by the powerful; the terms and phrases invented by slaves, labourers, beggars, and criminals – the vulgar cants, as it were – had infiltrated English until they became proper. And the English vernacular could not properly be called domestic either, because English etymology had roots all over the world. Almanacs and algebra came from Arabic; pyjamas from Sanskrit, ketchup from Chinese, and paddies from Malay. It was only when elite England’s way of life was threatened that the true English, whoever they were, attempted to excise all that had made them.

Dr. van der Kolk asked the man directly: “What happened to you on July 5 at 6:30 in the morning?” He responded immediately. While he was in Vietnam, the man’s platoon had been ambushed by the Viet Cong. Everyone had been killed except for himself and his friend, Jim. The date was July 4. Darkness fell and the helicopters were unable to evacuate them. They spent a terrifying night together huddled in a rice paddy surrounded by the Viet Cong. At about 3:30 in the morning, Jim was hit in the chest by a Viet Cong bullet. He died in his friend’s arms at 6:30 on the morning of July 5. After returning to the States, every July 5 (that he did not spend in jail), the man had re-enacted the anniversary of his friend’s death. In the therapy session with Dr. van der Kolk, the vet experienced grief over the loss ...

The recordings soon reached the point at which the cast had caught up with the author: "They were recording part of the show in one part of the studio, while I was in another part of the studio actually writing the next scene. And this escalated to the point where the last show was being mixed in Maida Vale about half an hour before it was due to be broadcast from Broadcasting House. At which point the tape got wound round the capstan, and they had to take the tape recorder apart to unwind it, then get it onto a motorbike to be taken to Broadcasting House. At one point, we nearly sent them the first half of the tape, then we were going to unwind the second half and get it down to Broadcasting House before they had finished playing the first half. Geoffrey Perkins, Paddy Kingsland and Lisa Braun all deserved medals for that!

Rice paddies climb the hillsides in wet, verdant staircases, dense woodlands trade space with geometric farmscapes, tiny Shinto shrines sprout like mushrooms in Noto forests. Villages seem to materialize from nowhere- wedged into valleys, perched atop hills, finessed into coastal corners. Pull over, climb out of your car, breathe deep for a taste of the finest air that will ever enter your lungs: green as a high mountain, salty and sweet, with just a whisper of decay in the finish. Noto gained its reputation as the Kingdom of Fermentation because of this air. For most of its history, Noto was cut off from the rest of Japan, forced into a subsistence model that in many ways endures today. That was possible not only because of the bounty of Noto's fertile environment of trees, grasslands, fresh water, and sea, but because the air is rich with humidity that encourages the growth of healthy bacteria, the building blocks of fermentation.

Eddie: Why do police lieutenants wear belts? The lights in the Barony coach began to flicker. An odd thing was happening to the walls, as well; they began to fade in and out of true, lunging toward transparency, perhaps, and then opaquing again. Seeing this phenomenon even out of the corner of his eye made Eddie feel a bit whoopsie. Eddie: Blaine? Answer. Roland: (agreeably) Answer. Answer, or I declare the contest at an end and hold you to your promise. Blaine: TO...TO HOLD UP THEIR PANTS? (repeating as a statement) TO HOLD UP THEIR PANTS. A RIDDLE BASED UPON THE EXAGGERATED SIMPLICITY OF-- Eddie: Right. Good one, Blaine, but never mind trying to kill time--it won't work. Next-- Blaine: I INSIST YOU STOP ASKING THESE SILLY-- Eddie: Then stop the mono. If you're that upset, stop right here, and I will. Blaine: NO. Eddie: Okay, then, on we go. What's Irish and stays out in back of the house, even in the rain? Blaine: (clicking his tongue deafeningly and gratingly; a long pause) PADDY O'FURNITURE.

They marched for the sake of the march. They plodded along slowly, dumbly, leaning forward against the heat, unthinking, all blood and bone, simple grunts, soldiering with their legs, toiling up the hills and down into the paddies and across the rivers and up again and down, just humping, one step and then the next and then another, but no volition, no will, because it was automatic, it was anatomy, and the war was entirely a matter of posture and carriage, the hump was everything, a kind of inertia, a kind of emptiness, a dullness of desire and intellect and conscience and hope and human sensibility. Their principles were in their feet. Their calculations were biological. They had no sense of strategy or mission. They searched the villages without knowing what to look for, not caring, kicking over jars of rice, frisking children and old men, blowing tunnels, sometimes setting fires and sometimes not, then forming up and moving on to the next village, then other villages, where it would always be the same.

In other words, money isn’t a material reality – it is a psychological construct. It works by converting matter into mind. But why does it succeed? Why should anyone be willing to exchange a fertile rice paddy for a handful of useless cowry shells? Why are you willing to flip hamburgers, sell health insurance or babysit three obnoxious brats when all you get for your exertions is a few pieces of coloured paper? People are willing to do such things when they trust the figments of their collective imagination. Trust is the raw material from which all types of money are minted. When a wealthy farmer sold his possessions for a sack of cowry shells and travelled with them to another province, he trusted that upon reaching his destination other people would be willing to sell him rice, houses and fields in exchange for the shells. Money is accordingly a system of mutual trust, and not just any system of mutual trust: money is the most universal and most efficient system of mutual trust ever devised. What created this trust was a very complex and long-term network of political, social and economic relations. Why do I believe in the cowry shell or gold coin or dollar bill? Because my neighbours believe in them. And my neighbours believe in them because I believe in them. And we all believe in them because our king believes in them and demands them in taxes, and because our priest believes in them and demands them in tithes. Take a dollar bill and look at it carefully. You will see that it is simply a colourful piece of paper with the signature of the US secretary of the treasury on one side, and the slogan ‘In God We Trust’ on the other. We accept the dollar in payment, because we trust in God and the US secretary of the treasury. The crucial role of trust explains why our financial systems are so tightly bound up with our political, social and ideological systems, why financial crises are often triggered by political developments, and why the stock market can rise or fall depending on the way traders feel on a particular morning.

One has to imagine the impact of Paddy on an old count from eastern Europe, barely able to live off his much-diminished lands and keep the roof on a house stocked with paintings and furniture that harked back to better days. His children might take a certain pride in their ancient lineage, but they also made it clear that the world had moved on and they planned to move with it. Then a scruffy young Englishman with a rucksack turns up on the doorstep, recommended by a friend. he is polite, cheerful, and cannot hear enough about the family history. He pores over the books and albums in the library, and asks a thousand questions about the princely rulers, dynastic marriages, wars and revolts and waves of migration that shaped this part of the world. He wants to hear about the family portraits too, and begs the Count to remember the songs the peasants used to sing when he was a child. Instead of feeling like a useless fragment of a broken empire, the Count is transformed. This young Englishman has made him realize that he is part of living history, a link in an unbroken chain going back to Charlemagne and beyond.

Cowry shells and dollars have value only in our common imagination. Their worth is not inherent in the chemical structure of the shells and paper, or their colour, or their shape. In other words, money isn’t a material reality – it is a psychological construct. It works by converting matter into mind. But why does it succeed? Why should anyone be willing to exchange a fertile rice paddy for a handful of useless cowry shells? Why are you willing to flip hamburgers, sell health insurance or babysit three obnoxious brats when all you get for your exertions is a few pieces of coloured paper? People are willing to do such things when they trust the figments of their collective imagination. Trust is the raw material from which all types of money are minted. When a wealthy farmer sold his possessions for a sack of cowry shells and travelled with them to another province, he trusted that upon reaching his destination other people would be willing to sell him rice, houses and fields in exchange for the shells. Money is accordingly a system of mutual trust, and not just any system of mutual trust: money is the most universal and most efficient system of mutual trust ever devised.

As I became older, I was given many masks to wear. I could be a laborer laying railroad tracks across the continent, with long hair in a queue to be pulled by pranksters; a gardener trimming the shrubs while secretly planting a bomb; a saboteur before the day of infamy at Pearl Harbor, signaling the Imperial Fleet; a kamikaze pilot donning his headband somberly, screaming 'Banzai' on my way to my death; a peasant with a broad-brimmed straw hat in a rice paddy on the other side of the world, stooped over to toil in the water; an obedient servant in the parlor, a houseboy too dignified for my own good; a washerman in the basement laundry, removing stains using an ancient secret; a tyrant intent on imposing my despotism on the democratic world, opposed by the free and the brave; a party cadre alongside many others, all of us clad in coordinated Mao jackets; a sniper camouflaged in the trees of the jungle, training my gunsights on G.I. Joe; a child running with a body burning from napalm, captured in an unforgettable photo; an enemy shot in the head or slaughtered by the villageful; one of the grooms in a mass wedding of couples, having met my mate the day before through our cult leader; an orphan in the last airlift out of a collapsed capital, ready to be adopted into the good life; a black belt martial artist breaking cinderblocks with his head, in an advertisement for Ginsu brand knives with the slogan 'but wait--there's more' as the commercial segued to show another free gift; a chef serving up dog stew, a trick on the unsuspecting diner; a bad driver swerving into the next lane, exactly as could be expected; a horny exchange student here for a year, eager to date the blonde cheerleader; a tourist visiting, clicking away with his camera, posing my family in front of the monuments and statues; a ping pong champion, wearing white tube socks pulled up too high and batting the ball with a wicked spin; a violin prodigy impressing the audience at Carnegie Hall, before taking a polite bow; a teen computer scientist, ready to make millions on an initial public offering before the company stock crashes; a gangster in sunglasses and a tight suit, embroiled in a turf war with the Sicilian mob; an urban greengrocer selling lunch by the pound, rudely returning change over the counter to the black patrons; a businessman with a briefcase of cash bribing a congressman, a corrupting influence on the electoral process; a salaryman on my way to work, crammed into the commuter train and loyal to the company; a shady doctor, trained in a foreign tradition with anatomical diagrams of the human body mapping the flow of life energy through a multitude of colored points; a calculus graduate student with thick glasses and a bad haircut, serving as a teaching assistant with an incomprehensible accent, scribbling on the chalkboard; an automobile enthusiast who customizes an imported car with a supercharged engine and Japanese decals in the rear window, cruising the boulevard looking for a drag race; a illegal alien crowded into the cargo hold of a smuggler's ship, defying death only to crowd into a New York City tenement and work as a slave in a sweatshop. My mother and my girl cousins were Madame Butterfly from the mail order bride catalog, dying in their service to the masculinity of the West, and the dragon lady in a kimono, taking vengeance for her sisters. They became the television newscaster, look-alikes with their flawlessly permed hair. Through these indelible images, I grew up. But when I looked in the mirror, I could not believe my own reflection because it was not like what I saw around me. Over the years, the world opened up. It has become a dizzying kaleidoscope of cultural fragments, arranged and rearranged without plan or order.

Keeley, Burke tells me your new trainer is a natural with the horses, with Travis and with cards as well." "And I hear he's gorgeous,too," Mo added. "Where'd you hear that?" Keeley demanded before she could bite her tongue into two. "Oh,the word gets around in our snug little world," Mo said grandly. "And Shelley Mason-one of your kids? Her sister Lorna's in my Worl History class, a huge, bore by the way. The class, that is, not Lorna, who's only a small bore.Anyway, she picked Shelley up last week from your place and got a load of the Irish hunk, so I heard all about it. Which is why I'm planning on coming over as soon as I can and getting a load of him myself." "Trevor, give your sister your pork chop so the can stuff it in her mouth." "Dad." Giggling, Mo snatched another fry. "I'm just going to look. So, Keeley, is he gorgeous? I respect your opinion more than Lorna Mason's." "He's too old for you," Keeley said, a bit more sharply than she intended and had Mo rolling her eyes. "Jeez.I don't want to marry him and have his children." Travis's laugh prevented Keeley from snapping back with something foolish. "Good thing. Now that I've found someone who comes close to replacing Paddy,I don't intend to lose him to Three Acres." "okay." Mo licked salt from her fingertip. "I'll just ogle him.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.