Safari Man Quotes

The elephants we have seen taunted and tormented and slaughtered by the likes of Safari Club do not have time to wait while the world's ethicists work out some centuries-long paradigm shift in moral thought.

Being called baby: like safaris and bowling leagues, a phenomenon she never thought she'd experience first hand.

When I was very young and the urge to be someplace else was on me, I was assured by mature people that maturity would cure this itch. When years described me as mature, the remedy prescribed was middle age. In middle age I was assured greater age would calm my fever and now that I am fifty-eight perhaps senility will do the job. Nothing has worked. Four hoarse blasts of a ships's whistle still raise the hair on my neck and set my feet to tapping. The sound of a jet, an engine warming up, even the clopping of shod hooves on pavement brings on the ancient shudder, the dry mouth and vacant eye, the hot palms and the churn of stomach high up under the rib cage. In other words, I don't improve; in further words, once a bum always a bum. I fear the disease is incurable. I set this matter down not to instruct others but to inform myself. When the virus of restlessness begins to take possession of a wayward man, and the road away from Here seems broad and straight and sweet, the victim must first find in himself a good and sufficient reason for going. This to the practical bum is not difficult. He has a built-in garden of reasons to chose from. Next he must plan his trip in time and space, choose a direction and a destination. And last he must implement the journey. How to go, what to take, how long to stay. This part of the process is invariable and immortal. I set it down only so that newcomers to bumdom, like teen-agers in new-hatched sin, will not think they invented it. Once a journey is designed, equipped, and put in process, a new factor enters and takes over. A trip, a safari, an exploration, is an entity, different from all other journeys. It has personality, temperament, individuality, uniqueness. A journey is a person in itself; no two are alike. And all plans, safeguards, policing, and coercion are fruitless. We find after years of struggle that we do not take a trip; a trip takes us. Tour masters, schedules, reservations, brass-bound and inevitable, dash themselves to wreckage on the personality of the trip. Only when this is recognized can the blown-in-the glass bum relax and go along with it. Only then do the frustrations fall away. In this a journey is like marriage. The certain way to be wrong is to think you control it.

What I lack in skills and ability. I more than make up for in confidence!

Montaigne discussed the hypocrisy of seeing strangers as savage: “every man calls barbarous the thing he is not accustomed to.

Six express tracks and twelve locals pass through Palimpsest. The six Greater Lines are: Stylus, Sgraffito, Decretal, Foolscap, Bookhand, and Missal. Collectively, in the prayers of those gathered prostrate in the brass turnstiles of its hidden, voluptuous shrines, these are referred to as the Marginalia Line. They do not run on time: rather, the commuters of Palimpsest have learned their habits, the times of day and night when they prefer to eat and drink, their mating seasons, their gathering places. In days of old, great safaris were held to catch the great trains in their inexorable passage from place to place, and women grappled with them with hooks and tridents in order to arrive punctually at a desk in the depth, of the city. As if to impress a distracted parent on their birthday, the folk of Palimpsest built great edifices where the trains liked to congregate to drink oil from the earth and exchange gossip. They laid black track along the carriages’ migratory patterns. Trains are creatures of routine, though they are also peevish and curmudgeonly. Thus the transit system of Palimpsest was raised up around the huffing behemoths that traversed its heart, and the trains have not yet expressed displeasure. To ride them is still an exercise in hunterly passion and exactitude, for they are unpredictable, and must be observed for many weeks before patterns can be discerned. The sport of commuting is attempted by only the bravest and the wildest of Palimpsest. Many have achieved such a level of aptitude that they are able to catch a train more mornings than they do not. The wise arrive early with a neat coil of hooked rope at their waist, so that if a train is in a very great hurry, they may catch it still, and ride behind on the pauper’s terrace with the rest of those who were not favored, or fast enough, or precise in their calculations. Woe betide them in the infrequent mating seasons! No train may be asked to make its regular stops when she is in heat! A man was once caught on board when an express caught the scent of a local. The poor banker was released to a platform only eight months later, when the two white leviathans had relinquished each other with regret and tears.

In interviews with riders that I've read and in conversations that I've had with them, the same thing always comes up: the best part was the suffering. In Amsterdam I once trained with a Canadian rider who was living in Holland. A notorious creampuff: in the sterile art of track racing he was Canadian champion in at least six disciplines, but when it came to toughing it out on the road he didn't have the character. The sky turned black, the water in the ditch rippled, a heavy storm broke loose. The Canadian sat up straight, raised his arms to heaven and shouted: 'Rain! Soak me! Ooh, rain, soak me, make me wet!' How can that be: suffering is suffering, isn't it? In 1910, Milan—San Remo was won by a rider who spent half an hour in a mountain hut, hiding from a snowstorm. Man, did he suffer! In 1919, Brussels—Amiens was won by a rider who rode the last forty kilometers with a flat front tire. Talk about suffering! He arrived at 11.30 at night, with a ninety-minute lead on the only other two riders who finished the race. The day had been like night, trees had whipped back and forth, farmers were blown back into their barns, there were hailstones, bomb craters from the war, crossroads where the gendarmes had run away, and riders had to climb onto one another's shoulders to wipe clean the muddied road signs. Oh, to have been a rider then. Because after the finish all the suffering turns into memories of pleasure, and the greater the suffering, the greater the pleasure. That is Nature's payback to riders for the homage they pay her by suffering. Velvet pillows, safari parks, sunglasses: people have become woolly mice. They still have bodies that can walk for five days and four nights through a desert of snow, without food, but they accept praise for having taken a one-hour bicycle ride. 'Good for you.' Instead of expressing their gratitude for the rain by getting wet, people walk around with umbrellas. Nature is an old lay with few suitors these days, and those who wish to make use of her charms she rewards passionately. That's why there are riders. Suffering you need; literature is baloney.

Ein Traum ist nichts anderes, als eine mögliche Wirklichkeit, die nur darauf wartet, stattzufinden. Aber sie wartet nicht ewig. An irgendeinem Punkt muss man seinen Träumen helfen, den Übergang in die Wirklichkeit zu schaffen. Sonst verblasen sie früher oder später.

He was standing when the man reached him. The man halted, a smirk coming to his face. His eyes focused on the cross. “It’s like the shepherd’s,” he said. “Who are you?” Changa asked. “I am Antoth. I seek the source of the power of the cross. You will lead me to it.” Changa smirked. “I will not.

Tipping confounds me because it is not a reward but a travel tax, one of the many, one of the more insulting. No one is spared. It does not matter that you are paying thousands to stay in the presidential suite in the best hotel: the uniformed man seeing you to the elevator, inquiring about your trip, giving you a weather report, and carrying your bags to the suite expects money for this unasked-for attention. Out front, the doorman, gasconading in gold braid, wants a tip for snatching open a cab door, the bartender wants a proportion of your bill, so does the waiter, and chambermaids sometimes leave unambiguous messages, with an accompanying envelope, demanding cash. It is bad enough that people expect something extra for just doing their jobs; it is an even more dismal thought that every smile has a price.

Do you know Aggrey Awori?’ Mushana said, ‘He’s an old man.’ Awori was my age, regarded as a miracle of longevity in an AIDS stricken country; a Harvard graduate, Class of ’63, a track star. Thirty years ago, a rising bureaucrat, friend and confidant of the pugnacious prime minister, Milton Obote, a pompous gap-toothed northerner who had placed his trust in a goofy general named Idi Amin. Awori, powerful then, had been something of a scourge and a nationalist, but he was from a tribe that straddled the Kenyan border, where even the politics overlapped: Awori’s brother was a minister in the Kenyan government. ‘Awori is running for president.’ ‘Does he have a chance?’ Mushana shrugged. ‘Museveni will get another term.

The Pakistani film International Gorillay (International guerillas), produced by Sajjad Gul, told the story of a group of local heroes - of the type that would, in the language of a later age, come to be known as jihadis, or terrorists - who vowed to find and kill an author called "Salman Rushdie" . The quest for "Rushdie" formed the main action of the film and "his" death was the film's version of happy ending. "Rushdie" himself was depicted as a drunk, constantly swigging from a bottle, and a sadist. He lived in what looked very like a palace on what looked very like an island in the Philippines (clearly all novelists had second homes of this kind), being protected by what looked very like the Israeli Army (this presumably being a service offered by Israel to all novelists), and he was plotting the overthrow of Pakistan by the fiendish means of opening chains of discotheques and gambling dens across that pure and virtuous land, a perfidious notion for which, as the British Muslim "leader" Iqbal Sacranie might have said, death was too light a punishment. "Rushdie" was dressed exclusively in a series of hideously coloured safari suits - vermilion safari suits, aubergine safari suits, cerise safari suits - and the camera, whenever it fell upon the figure of this vile personage, invariably started at his feet and then panned [sic] with slow menace up to his face. So the safari suits got a lot of screen time, and when he saw a videotape of the film the fashion insult wounded him deeply. It was, however, oddly satisfying to read that one result of the film's popularity in Pakistan was that the actor playing "Rushdie" became so hated by the film-going public that he had to go into hiding. At a certain point in the film one of the international gorillay was captured by the Israeli Army and tied to a tree in the garden of the palace in the Philippines so that "Rushdie" could have his evil way with him. Once "Rushdie" had finished drinking form his bottle and lashing the poor terrorist with a whip, once he had slaked his filthy lust for violence upon the young man's body, he handed the innocent would-be murderer over to the Israeli soldiers and uttered the only genuinely funny line in the film. "Take him away," he cried, "and read to him from The Satanic Verses all night!" Well, of course, the poor fellow cracked completely. Not that, anything but that, he blubbered as the Israelis led him away. At the end of the film "Rushdie" was indeed killed - not by the international gorillay, but by the Word itself, by thunderbolts unleashed by three large Qurans hanging in the sky over his head, which reduced the monster to ash. Personally fried by the Book of the Almighty: there was dignity in that.

He could not imagine being interested in that way in somebody like Mma Mateleke; how would one ever get to plant a kiss on such a person if she was always talking? It would be difficult to get one’s lips into contact with a mouth that was always opening and shutting to form words; that would surely be very distracting for a man, he thought, and might even discourage him to the point of disinclination, if that was the right word.

Even after Wes’s full recovery and the opportunity to unwind on a Fijian surfing safari, the close call seemed to set Steve back emotionally. The devastation of losing his mother and then nearly losing his best friend weighed heavily on his mind. Steve was not worried about his own mortality and was always very open about it. But the recent events only gave him more cause to think about life and death. “I can’t even think of anything happening to you or Bindi,” Steve told me. “I just wouldn’t cope.” Seeing Wes lying in a hospital bed made Steve so emotional. It never ceased to amaze me how tough Steve was on the outside, but how deeply loving he was on the inside. He showed his feelings more than any man I ever met. Years after he lost his dog Chilli to a shooting accident (a local man accidentally killed her while he was hunting pigs), he still mourned. During our nighttime conversations, we spoke at great length about spirituality and belief. Steve’s faith had been tremendously tested. At times he would lash out and blame God, and sometimes he would proclaim that he did not believe in God at all. I knew he was just lashing out, and I’d try to use humor to get him back on track. “You can’t have it both ways,” I would gently remind him. When bad things happened to good people, or when innocent animals experienced human cruelty, it shook Steve to the core. His strong feelings demanded deep spiritual answers, and he searched for them all his life.

Bei den Big Five geht es um die fünf Dinge, die man in seinem Leben tun, sehen oder erleben will, bevor man stirbt. Wenn man diese fünf Dinge tut, sieht oder erlebt, wird das Leben ein Erfolg sein, da es die eigene Difinition von Erfolg entspricht. Es geht einzig und allein darum, was man denkt.

I got to thinking that maybe this was what God had in mind when He invented religion, instead of all the don’t and must-nots and sins and confessions of sins. I got to thinking about all the big churches I had been in, including those in Rome, and how none of them could possibly compare with this place, with its brilliant birds and its soothing sounds of intense life all around and the feeling of ineffable peace and goodwill so that not even man would be capable of behaving very badly in such a place. I thought that this was maybe the kind of place the Lord would come to sit in and get His strength back after a hard day’s work trying to straighten out mankind. Certainly He wouldn’t go inside a church. If the Lord was tired, He would be uneasy inside a church.

When man made fire, he lifted himself up, over, and above the animals. Fire is actually too good for people. Let us sit in front of one of these tiny, gleaming blazes and drink a little gin.

Tijdens een van mijn avondwandelingen belandde ik bij toeval in de Rua de Almeida Garrett (een zijstraat van Avenida Ho Chi Minh). Die was genoemd naar João Baptista da Silva Leitão de Almeida Garrett, een negentiende-eeuwse Portugese schrijver en politicus, die in de Verenigde Staten weinig gekend was, en in Angola nog minder. Ik kende hem alleen van een motto in een roman van José Saramago, een uitspraak die reuze toepasselijk was in Luanda: 'Ik vraag de economen en de moralisten of ze ooit wel eens hebben berekend hoeveel individuen veroordeeld moeten worden tot lijden, zwaar werk, demoralisatie, een ellendige jeugd, volstrekte onwetendheid, overweldigende rampspoed en de opperste armoede om één rijke man voort te brengen?

Oh, for once I was beginning to know the real truth! Man was born for slaughter!

The shanties of indigent newcomers to the place were scattered on one side of the crossroads, and on the other side, beyond the shops, were two stinking shebeens where drunken men squatted on the dirt floor, drooling over their home-brewed beer, while a haggard woman ladled more of it into tin cans from a plastic barrel. Outside under a tree, a man in rags, either drunk or exhausted, lay in a posture of crucifixion. Nearby were seven stalls made of rough planks. Two sold used clothes, and one sold new clothes. One offered vegetables, another milky tea and stale bread rolls for the schoolchildren. In a butcher’s shack the stallholder hacked with a machete at the black, flyblown leg of a goat. The last and most salubrious stall, labeled Real Hair, sold wigs and foot-long hair extensions. Near the shops was a shade tree under which a dozen women and about ten children sat in a friendly chatting group, some of them pounding ostrich shells into small discs, while others, using homemade tools, drilled holes in the middle, and still others threaded the punctured discs into bracelets and necklaces to sell to tourists.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

On November 2, 1492, in Cuba, Christopher Columbus saw an Arawak man puffing on rolled tobacco leaves, a European’s first glimpse of smoking.

Somehow it has become mawkish and weak to dwell upon the details of animal suffering, and strong and sensible to ignore them - to disregard "the sentimental maunderings of animal rights extremists," as Larry Katz, Safari Club's president for the year 2000 puts it. This is a twisting of plain words , of excuse ad evasion. A realist is someone who wants to know the realities, the facts of the case, what is actually taking place and how it feels to the victim. A sentimental person is one who follows desire, emotion, and impulse, often in disregard of the facts.

In the city, she mused, they might cross paths with “a poor man, a blind person, a beggar.” She treated the whole experience as if it were an urban safari, rife with danger, but also with wonder and beauty. When little Arthur was ready to go off to his new school in the big city, she gave him a compass, in case he got lost.

As Theodore Roosevelt observed in his safari diary, "Death by cold, death by starvation - these are the normal endings of the stately and beautiful creatures of the wilderness. The sentimentalists who prattle about the peaceful life of nature do not realize its utter mercilessness." The problem with this outlook is that is obscures our own singular capacity to make choices, for good or evil.... it sees in nature's violence an invitation to compound nature's violence.

It would be noon shortly, and he had gas stations to explode.

Noen drar på safari i Afrika for å overbevise seg sjøl om slikt, - andre reiser langt mot nord og skyter isbjørn fra et skutedekk. Er man ung og nøysom, kan man innskrenke seg til å ro over i Tromsdalen en vårdag.

Phobie de l’avion?’ said the man in the next seat. Marc shook his head, raising his voice to be heard over the sound of the helicopter’s rotors. ‘No. It’s more like I have a professional sense of concern . . .’ Beneath them, cerulean-blue waters flashed past as the red-and-white EC130 followed the French coastline north toward the Ligurian Sea. The journey from the airport in Nice was a short one, but flying over the water was always enough to dredge up some of Marc’s more unpleasant memories. He had hoped it wouldn’t show on his face, but that clearly wasn’t the case. ‘I used to fly these things myself,’ he added, feeling compelled to explain away his reaction. ‘I don’t like it when someone else is the pilot.’ For a giddy second, he feared the sea was rising up to reach for them – it could be deceptive that way, easy to gauge your height wrongly if you weren’t paying attention – and he closed his eyes to banish the thought. It didn’t work. He remembered a stretch of ocean half a world away, and the heart-stopping impact of a Royal Navy Lynx’s canopy hitting the water. He took a deep breath before the recall could take hold and pull him under. ‘Backseat driver?’ Somewhere in his late fifties, deeply bronzed beneath a panama hat and an expensive safari suit, the man next to him studied Marc’s face. Marc gave a wry nod. ‘Yeah, you could say that.

What makes birding such a phenomenon? Why not "mammaling" or insecting? Certainly those pursuits have their adherents, as the thousands who visit Africa on safari or who catalog butterflies can attest. And in fact, there's a large degree of overlap among all these obsessions, counting myslef as one of the multi-obsessed; once you tune in to one aspect of nature, you eventually become aware of the whole connected network of life around us.

What makes birding such a phenomenon? Why not "mammaling" or "insecting"? Certainly those pursuits have their adherents, as the thousands who visit Africa on safari or who catalog butterflies can attest. And in fact, there's a large degree of overlap among all these obsessions, counting myself as one of the multi-obsessed; once you tune in to one aspect of nature, you eventually become aware of the whole connected network of life around us.

I do not like your breathing,” he said. “My breathing is the same as yesterday, Little Father,” said Remo. “That is why I do not like it. It should be quieter within you today.” “Why?” “Because today you are different.” “In what way, Little Father?” “That is for you to understand. When you do not know how you are each day, then you lose sight of yourself. Know this, no man has ever had two days alike.

Powers had fallen in love with the man – now she was about to fall in love with his extended family of buffalos, zebras, waterbucks, hyraxes, hippos, impalas, warthogs, bush pigs, ostriches, cheetahs, monkeys, baboons and cranes that roamed the surrounding grasslands. The couple’s relationship would become a test of endurance. It was rumored that some of the guests who frequented the Mount Kenya Safari Club were more dangerous than the wild animals.

It was a thought which made me reflect that though civilised man has spent untold treasure on preserving ancient buildings and works of art fashioned by the hand of man, yet he destroys these creatures which typify the perfection of agelessw beauty and grace.

It was a thought which made me reflect that though civilised man has spent untold treasure on preserving ancient buildings and works of art fashioned by the hand of man, yet he destroys these creatures which typify the perfection of ageless beauty and grace.

The hikers are all starting to look the same to me -- fit white dudes in safari wear, powering over the passes faster than I will ever be able to. One of these hikers is wearing a sort of sweat-soaked towel around his neck, and presently he stands above the trough and wrings out the towel into the water. Today the spring is running, and a little water trickles from the pipe into the trough. But the spring is not always running, and hikers after us will have to filter directly from the stone trough. No bueno, I think. Another man, dressed nearly identically, appears and dips his sweaty shirt into the trough. No bueno, I think again.