Sanitation Related Quotes

The 1.8 million child deaths each year related to clean water and sanitation dwarf the casualities associated with violent conflict. No act of terrorism generates economic devastation on the scale of the crisis in water and sanitation. Yet the issue barely registers on the international agenda.

Far more potently than any miracle medicine, relatively uncelebrated shifts in civic arrangements--better nutrition, housing, and sanitation, improved sewage systems and ventilation--had driven TB mortality down in Europe and America. Polio and smallpox had also dwindles as a result of vaccinations. Cains wrote, "The death rates from malaria, cholera, typhus, tuberculosis, scurvy, pellagra, and other scourges of the past have dwindled in the US because humankind has learned how to prevent these diseases.... To put most of the effort into treatment is to deny all precedent.

Well, we can’t have someone pick up the trash. You’ll have tuh wait ’til next week. Typically, as long as everything is bagged up properly, the weight rules are ignored, but you can’t have un-bagged and unboxed materials just lying about. It is dangerous for our workers, Ms. Chambers.” “Yes, Lord knows the dangers and perils to sanitation workers here in Westchester County is high! All over the worldwide news, they interrupt tales of muggings, gang related violence, and grisly murders to break out with stories about a hangnail one of your sanitation engineers received out here on the mean, dangerous streets of Larchmont Manor. It’s merciless mayhem, I tell ya!

The major religious fundamentalisms—Jewish, Christian, Muslim, and Hindu—certainly all demonstrate intense concern for and scrutiny of bodies, through dietary restrictions, corporeal rituals, sexual mandates and prohibitions, and even practices of corporeal mortification and abnegation. What primarily distinguishes fundamentalists from other religious practitioners, in fact, is the extreme importance they give to the body: what it does, what parts of it appear in public, what goes into and comes out of it. Even when fundamentalist norms require hiding a part of the body behind a veil, headscarf, or other articles of clothing, they are really signaling its extraordinary importance. Women’s bodies are obviously the object of the most obsessive scrutiny and regulation in religious fundamentalism, but no bodies are completely exempt from examination and control—men’s bodies, adolescents’ bodies, infants’ bodies, even the bodies of the dead. The fundamentalist body is powerful, explosive, precarious, and that is why it requires constant inspection and care… Nationalist fundamentalisms similarly concentrate on bodies through their attention to and care for the population. The nationalist policies deploy a wide range of techniques for corporeal health and welfare, analyzing birthrates and sanitation, nutrition and housing, disease control and reproductive practices. Bodies themselves constitute the nation, and thus the nation’s highest goal is their promotion and preservation. Like religious fundamentalisms, however, nationalisms, although their gaze seems to focus intently on bodies, really see them merely as an indication or symptom of the ultimate, transcendent object of national identity. With its moral face, nationalism looks past the bodies to see national character, whereas with its militarist face, it sees the sacrifice of bodies in battle as revealing the national spirit. The martyr or the patriotic soldier is thus for nationalism too the paradigmatic figure for how the body is made to disappear and leave behind only an index to a higher plane. Given this characteristic double relation to the body, it makes sense to consider white supremacy (and racism in general) a form of fundamentalism.

Szechuan Ginger Beer The schizoid effect of ginger on the palate — at once hot and cooling — is reinforced in this recipe with an added kick of aromatic Szechuan peppercorns. This pepper, named after its native Szechuan province of China, is the dried berry of prickly ash (Zanthoxylum spp.) and is not related to the vine peppercorn (Piper nigrum) commonly served at tables. It has a fruity, floral fragrance that is a wonderful complement to the pungency of ginger. This recipe does not begin with a flavor base. Follow the complete brewing instructions to make one gallon of Szechuan Ginger Beer. TO BREW 1 GALLON 31⁄2 quarts water 4 ounces fresh gingerroot, coarsely grated 1 tablespoon Szechuan peppercorns 1 pound sugar 2 tablespoons unflavored rice vinegar 1⁄8 teaspoon champagne yeast (Saccharomyces bayanus) Combine the water, ginger, and peppercorns in a large pot. Bring to a simmer over medium heat. Let simmer for 5 minutes, then add the sugar and vinegar, stirring until the sugar dissolves. Remove from the heat and let cool until the mixture reaches warm room temperature, from 75 to 80°F. Strain out the ginger and peppercorns. Add the yeast, stirring until it is completely dissolved. Pour the mixture into sanitized plastic bottles (see here) using a sanitized kitchen funnel, leaving 11⁄4 inches of air space at the top of each bottle. Seal the bottles. Store for 3 to 5 days at room temperature. When the bottles feel rock hard, the soda is fully carbonated. Refrigerate for at least 1 week before serving; drink within 3 weeks to avoid overcarbonation.

One key habit I adopted is washing or sanitizing of hands every time, especially after using the toilet, before eating or handling food and whenever I go to visit someone in hospital and after leaving the hospital. Also use proper protective clothing in other circumstances like assisting ailing relatives and friends with communicable diseases.

All over the worldwide news, they interrupt tales of muggings, gang related violence, and grisly murders to break out with stories about a hangnail one of your sanitation engineers received out here on the mean, dangerous streets of Larchmont Manor.

The journalist Stewart Alsop was confined to one such ward at the NIH in 1973 for the treatment of a rare and unidentifiable blood cancer. Crossing its threshold, he encountered a sanitized version of hell. "Wandering about the NIH clinical center, in the corridors or in the elevator, one comes occasionally on a human monster, on a living nightmare, on a face or body hideously deformed," he wrote. Patients, even disguised in "civilian" clothes, could still be identified by the orange tinge that chemotherapy left on their skin, underneath which lurked the unique pallor of cancer-related anemia. The space was limbolike, with no simple means of egress-no exit. In the glass-paneled sanatorium where patients walked for leisure, Alsop recalled, the windows were covered in heavy wire mesh to prevent the men and women confined in the wards from jumping off the banisters and committing suicide.

Girls were responding to these films’ darker aspects, analysts said. “Today’s teen girls want to see movies that speak to them more on their level, rather than giving them a sanitized view of teen life,” Paul Dergarabedian, president of Exhibitor Relations, a box office tracking firm, told USA Today. “The paradigm is shifting toward going after the teen audience in a more realistic way with edgier portrayals, things that today’s teens can relate to.

The devastating effects of diseases and parasites relating to sanitation—dysentery, typhoid fever, typhus, lice, scabies—might have been reduced had the Continental Army paid more attention to the traditionally female job of maintaining adequate hygiene. Since men died of disease as often as they died in battle, the failure to take preventative measures must be counted as a military liability.

Here, Veblen’s iconoclasm showed its range, as he simultaneously exposed modern corporations as hives of swarming parasites, derided marginalism for disingenuously sanitizing these infested sites by rebranding nonproductivity as productivity, and attacked economists for failing to situate themselves historically. On Veblen’s account, the business enterprise was no more immune from historical change than any other economic institution. As the controlling force in modern civilization, the business enterprise too would necessarily undergo “natural decay” and prove “transitory.” Where history was heading next, however, Veblen felt he could not say, because no teleology was steering the evolutionary process as a whole, only (as he had said before) the “discretionary action of the human agents,” whose institutionally shaped choices were still unformed. Nevertheless, limiting himself to the “calculable future”—to what, in light of existing scientific knowledge, seemed probable in the near term—Veblen pointed to two contrasting possibilities, both beyond the ken of productivity theories. One alternative was militarization and war—barbarism redux. According to Veblen, the business enterprise, as its grows, spills over national boundaries and fosters the expansion of a world market in which “the business men of one nation are pitted against those of another and swing“the forces of the state, legislative, diplomatic, and military, against one another in the strategic game of pecuniary advantage.” As this game intensifies, competing nations rush (said Veblen presciently) to amass military hardware that can easily fall under the control of political leaders who embrace aggressive international policies and “warlike aims, achievements, [and] spectacles.” Unchecked, these developments could, he believed, demolish “those cultural features that distinguish modern times from what went before, including a decline of the business enterprise itself.” (In his later writings from the World War I period, Veblen returned to these issues.) The second future possibility was socialism, which interested Veblen (for the time being) not only as an institutional alternative to the business enterprise but also as a way of economic thinking that nullified the productivity theory of distribution. In cycling back to the phenomenon of socialism, which he had bracketed in The Theory of the Leisure Class, Veblen zeroed in on men and women who held industrial occupations, in which he observed a growing dissatisfaction with the bedrock institutions of the modern age. This discontent was socially concentrated, found not so much among laborers who were “mechanical auxiliaries”—manual extensions—“of the machine process“ but “among those industrial classes who are required to comprehend and guide the processes.” These classes consist of “the higher ranks of skilled mechanics and [of people] who stand in an engineering or supervisory ”“relation to the processes.” Carrying out these jobs, with their distinctive task requirements, inculcates “iconoclastic habits of thought,” which draw men and women into trade unions and, as a next step, “into something else, which may be called socialism, for want of a better term.” This phrasing was vague even for Veblen, but he felt hamstrung because “there was little agreement among socialists as to a programme for the future,” at least aside from provisions almost “entirely negative.

were taxed and owned by corporations and countries on Earth, but those same entities could not enforce their ownership. So Luna rebelled—the Golds and their Society against the countries of Earth. Earth fought back and Earth lost. That was the Conquering. Economics turned Luna into the power and port of the Solar System. And the Society began to change into what it is today—an empire built on Red backs.” I watch the Colors move about below. They are small, hard to distinguish from our height—and my eyes are not used to seeing so far or seeing so much light. “Reds were sent to Mars five hundred years ago. The other Colors came to Mars about three hundred years back, while our ancestors still toiled beneath the surface. They lived in the paraterraformed cities—cities with bubbles of atmosphere over them—while the rest of the world terraformed slowly. Now the bubbles are coming down and the world is fit for any man. “HighReds live as maintenance workers, sanitation, grain harvesters, assembly workers. LowReds are those of us born beneath the surface—the truest slaves. In the cities, the Reds who dance disappear. Those who voice their thoughts vanish. Those who bow their heads and accept the rule of the Society and their place in Society, as all Colors do, live on with relative freedom.