Sustainable Livelihood Quotes

Today, for India, development is not an option—it is a necessity. The lives and livelihoods of far too many people are at stake. Development cannot be sustainable unless it is premised on an edifice of transparency, accountability and ethical governance.

Mencius’ strategy for social reform was to change the language of profit, self-interest, wealth, and power into a moral discourse with emphasis on rightness, public-spiritedness, welfare, and exemplary authority. Mencius was not arguing against profit. Rather, he implored the feudal lords to opt for the great benefit that would sustain their own profit, self-interest, wealth, and power from a long-term perspective. He urged them to look beyond the horizon of their palaces and to cultivate a common bond with their ministers, officers, clerks, and the seemingly undifferentiated masses. Only then, he contended, would they be able to sustain their rulership or even maintain their livelihood for years to come.

A beautiful example of a long-term intention was presented by A. T. Ariyaratane, a Buddhist elder, who is considered to be the Gandhi of Sri Lanka. For seventeen years there had been a terrible civil war in Sri Lanka. At one point, the Norwegians were able to broker peace, and once the peace treaty was in effect, Ariyaratane called the followers of his Sarvodaya movement together. Sarvodaya combines Buddhist principles of right livelihood, right action, right understanding, and compassion and has organized citizens in one-third of that nation’s villages to dig wells, build schools, meditate, and collaborate as a form of spiritual practice. Over 650,000 people came to the gathering to hear how he envisioned the future of Sri Lanka. At this gathering he proposed a five-hundred-year peace plan, saying, “The Buddha teaches we must understand causes and conditions. It’s taken us five hundred years to create the suffering that we are in now.” Ari described the effects of four hundred years of colonialism, of five hundred years of struggle between Hindus, Muslims, and Buddhists, and of several centuries of economic disparity. He went on, “It will take us five hundred years to change these conditions.” Ariyaratane then offered solutions, proposing a plan to heal the country. The plan begins with five years of cease-fire and ten years of rebuilding roads and schools. Then it goes on for twenty-five years of programs to learn one another’s languages and cultures, and fifty years of work to right economic injustice, and to bring the islanders back together as a whole. And every hundred years there will be a grand council of elders to take stock on how the plan is going. This is a sacred intention, the long-term vision of an elder. In the same way, if we envision the fulfillment of wisdom and compassion in the United States, it becomes clear that the richest nation on earth must provide health care for its children; that the most productive nation on earth must find ways to combine trade with justice; that a creative society must find ways to grow and to protect the environment and plan sustainable development for generations ahead. A nation founded on democracy must bring enfranchisement to all citizens at home and then offer the same spirit of international cooperation and respect globally. We are all in this together.

Colonialism not only displaces our bodies from the practices, ways, and places that have affirmed our connection to the earth and sustained our self-determined livelihood for millennia, but also displaces our soul from its connective source and fundamental nature as a compass. This is also why the reclamation of earth-based practices and ancestral traditions is such a deep remembrance. It returns us to something essential, primordial in its truth, connective nurturance, and power, specific in its resonance; it repairs inherent roadmaps for respectful dignified life on this planet so that it may continue in integrity and reverence. Remembrance is not to recreate or romanticize the past, but to build futures anchored in the foundational truths that still determine our lives today, and the generational wisdom that is already in our bones to nurture it with autonomy and sovereignty. These skills have been stripped from us on purpose. For the longevity of our species and the many who live alongside us, we must reclaim them. Our places are what make us, and what teach us who we are and how to live well across the spheres of time. Original wounds require original medicine to heal.

The earth is our first and most foundational relationship of nurturance, anchorage, and agency that secures livelihood forward. Earth is our first mother—the generous lifeline every human and nonhuman on this planet shares in common without exception. Our relationship with the earth is a material, unwavering truth that determines our fundamental existence on this planet. In separating us from this relationship or reconfiguring and exploiting it on the occupiers’ terms, colonialism interrupts our deeper contract as sacred living beings of a sacred living planet, and the practical ways we have evolved to navigate and mutually sustain life. It fractures our sovereignty in a multifaceted way. We are the earth. An embodied relationship with the land imbues innate reverence for life, an embedded knowledge of its inherent dignity. We understand all beings have a consciousness, and we are a fundamental part of the ecosystem. It teaches us how to steward life and land, through intimacy with its natural cycles. Our specific landscapes have sustained our bodies and provided for our societies generationally; they have also informed every aspect of our social structures, inspired our ancestral cosmologies, narrated our stories, animated our foods and agricultural practices, intonated our languages and the rhythms of our songs, revealed our gods, and inspired every aspect of our relationships, rituals, beliefs, and identities. These places have guided every aspect of our self-determined livelihoods and cultural formation, including our understanding of ourselves and each other in the universe.

If I as Pekwa Nicholas Mohlala take my family, my brothers and sisters, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable small business. If I take my extended family both maternal and partenal, my aunts and uncles and my cousins, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable medium business. If I take Ba Ga Mohlala family in general, including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable Big Business business. If I take Banareng clan including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable multinational business. YET, we are not able to do that because of lack of unity, and the lack of unity is caused by selfishness and lack of trust. At the moment what we have is majority of successful independent individuals running their individual successful, profitable and sustainable small businesses and successful individuals pursuing their own fulfilling careers. If ever we want to succeed as families and one united clan, we need to start by addressing the issue of trust, and selfishness. Other than that, anything that we try to do to unite the family will fail. And to succeed in addressing the issue of trust, and selfishness, we must first start by acknowledging that we are related. We must start by living and helping oneanother as relatives, we must first start by creating platforms that will overtime make us to reestablish our genetic bond, and also to build platforms where we can do that. So, let us grab the opportunity to use existing platforms and build new ones, to participate, contribute positively, and add our brothers and sisters, our cousins, and other extended family members to those platforms as a way towards building unity, unity of purpose, purpose of reclaiming our glory and building a legacy. Unity of empowering ourself and our communities. Unity of building a successful and sustainable socioeconomic livelihood for ourselves and our communities. We will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people start to stop and take notice, until people start listening and acting, we will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people take it upon themselves and start organizing themselves around the issue of social and economic development as a family and as a clan, until people realize the importance of self sufficiency as a family and as a clan. In times of election, the media always keep on talking about the election machinery of the ruling parties in refence to branches of the ruling parties which are the power base of those ruling parties. Luckily as Ba Gs Mohlala, we also have Ba Ga Mohlala branches across the country as basic units in addition to family, and extended family units. So, let us use those structures as basic units and building blocks to build up Ba Ga Mohlala and Banareng to become successful forces which will play a role in socioeconomic sphere locally, regionally, provinvially, nationally, and internationally. To build Ba Ga Mohlala and Banareng to be a force to reckon with locally, provinvially, nationally, and internationally. The platforms are there, it is all up to us, the ball is in our court as a collective Ba Ga Mohlala and Banareng. It must become a norn and a duty to serve the family and the clan, it must become a honour to selflessly serve the family and the clan without expecting anything in return. ALUTA !!!!!!!! "Struggle of selfsuffiency must continue

For instance, people who speak up for what they want in the face of conflicting peer group expectations must endure a period when others become rejecting, angry or critical. They must sustain themselves during the tension of these days (or months or years), while continuing to move in the direction they have decided is good for them. They must be strong enough within themselves to persevere and know that, even though others may be critical, they are acceptable in their own estimation. People

Actually I said that these visitors or aryans in Kali or Kaali yuga always write what's important and talks and do tantric. Actually this is not only to protect themselves but also to protect the ultimate universal truths. In srimad Bhagavatam, universe was created by humanoid or godly creatures and from him/her all other unicellular and multi cellular organisms thrived (As opposed to Darwin theory) Yes when you perform yoga this hindu origin and multiverse theory you can really understand and feel it but the problem is this yogic knowledge can not be reproduced in lab experiments thus become anti science or pseudo science. Even rajputs know these facts but still why they are attached to it, because universal truths are not for one day results and one day publications, but universal truths are for centuries to come and generations to come that is why they use tantric method of life, way of living and talking. How they talk or do easily affects climate indeed since they have universal truth. What do i do, I publish research papers that are only reproducible but I am with Nalanda to sustain the universal truth for generations to come, whatever knowledge i have acquired, I will share with them and will get their knowledge for happy and peaceful livelihood. I will not marry and If I do, it has to be Rajput girl because to sustain my energy and to sustain hindu universal knowledge without polluting it, else I will be bramachari wherever I go in the world. What do i do, I publish research papers that are only reproducible but I am with Nalanda to sustain the universal truth for generations to come, whatever knowledge i have acquired, I will share with them and will get their knowledge for happy and peaceful livelihood

For persons with disabilities, the Intellectual Property profession is a gateway to independence, autonomy, and an inclusive work environment that respects and values individuals from all walks of life, offering a path to a respectable and sustainable livelihood.

People wonder how we sustain hope. Cynicism is often an excuse for inaction and comfort. If a poor woman with all the odds stacked against her can hope, on what grounds of logic do I place my middle-class despair? Being hopeless is an indulgence the poor can ill-afford. For those of us who live on the edge of survival, the appeasement of hunger and getting work seem enough to carry on. This does not take away from the fact that we have to continue to struggle for guaranteed livelihood and long-term survival with dignity. The tenacity of the struggle and the dreams for its achievement can lead to success, as it did with the MGNREGA.

Thesis #3: Edwards shows us the advantages of keeping an eschatological perspective on our lives. The tyranny of the urgent and the pressure to “succeed” can thwart our Christian faith and practice. Keeping our minds on things eternal, though, can strengthen us for the day. As we remember God’s call on our lives, his larger purposes for our work, as well as his promise to sustain us, we are emboldened to be the people he created us to be. Those who trust in Scripture truth—who really believe in God and his Word—have less debilitating fear than most conventional “believers.” Conviction of the reality of heaven, hell and eternity provides the kind of perspective that can keep priorities straight. Those who truly fear the Lord are free to act with holy boldness, to do the right thing whatever the cost (including the loss of livelihood and public humiliation).

Perhaps I am more than usually jealous with respect to my freedom. I feel that my connection with and obligation to society are still very slight and transient. Those slight labors which afford me a livelihood, and by which it is allowed that I am to some extent serviceable to my contemporaries, are as yet commonly a pleasure to me, and I am not often reminded that they are a necessity. So far I am successful. But I foresee that if my wants should be much increased, the labor required to supply them would become a drudgery. If I should sell both my forenoons and afternoons to society, as most appear to do, I am sure that for me there would be nothing left worth living for. I trust that I shall never thus sell my birthright for a mess of pottage. I wish to suggest that a man may be very industrious, and yet not spend his time very well. There is no more fatal blunderer than he who consumes the greater part of his life getting his living. All great enterprises are self-supporting. The poet, for instance, must sustain his body by his poetry, as a steam planing-mill feeds its boilers with the shavings it makes. You must get your living by loving. But as it is said of the merchants that ninety-seven in a hundred fail, so the life of men generally, tried by this standard, is a failure, and bankruptcy may be surely prophesied.

I lived in the city of light for 4 years 10 months, the generosity of sacred souls sustain my livelihood.

Suppose boredom is a backstairs to liberation — insignificant, and so often overlooked. No one who has not known its higher degrees can claim to have lived. Not the Relative Boredom of long waiting at junctions for railway connections on the way to visit friends—or the rashly accepted week-end with acquaintances—the reviewing of a dull book. In such Relative Boredom the "wasting-of-time"-feeling only heightens the enjoyment of the coming escape, the anticipation of which sustains us meanwhile. Absolute Boredom is rather the pain of nausea, it is the loss of one's livelihood as for the pianist who loses his hands, the unsatiable desire for what we know makes us sick, it is the Great Drought, the "Carnal physic for the sick soul", the Dark Night of the Soul after the climbing of Mount Carmel, it is the pillar of salt, the exile from the land which is no more, the Sin against the Holy Ghost, the break-up of patterns, the horror that waits alone in the night, the entry into the desert where Death mocks by serving one one's daily food and one cannot bear hut to keep the darkness of one's own shadow before one for the very brightness of the light that reveals the universal emptiness. Do not try to turn back now — here in the desert perhaps there are doors open—in the cool woods they are overgrown, and in the busy cities they have built over them.

Unilever Sustainable Living Plan’ (USLP) in 2010. USLP is Unilever’s ambitious initiative to “decouple our growth from our environmental impact, while at the same time increasing our positive social impact.” Its 2020 goal is to “improve health and well-being, reduce environmental impact and source 100% of our agricultural raw materials sustainably and enhance the livelihoods of people across our value chain.

When we use concepts such as the commodification of labor power and the real subsumption of the labor and production process by capital it is with respect to the wholesale transformation of socioeconomic relations that the foregoing entails. The commodification of labor power involves the effective separation of the direct producers from the means of production and livelihood. These means of production are then concentrated in agriculture in the hands of landlords and capitalist farmers and in industry in the hands of the industrial capitalist class. The working class, whether in agriculture or in industry, gains access to the product of their necessary labor only indirectly through the wages they receive. They must then purchase the full spectrum of goods required to sustain their livelihood, and reproduction as a class, in the impersonal cash nexus of the capitalist market. The capitalist market itself is populated by small independent businesses across a division of labor in producer goods, consumer goods and agricultural. The rise of the mechanized cotton industry in Britain thus heralds the first historical embodiment of paradigmatic industrial capital.

Green Recovery focuses on improving operations, reducing carbon emissions, creating green jobs, expanding renewable energy sources, etc., so it accounts for future environment and climate justice for the planet, and the livelihoods of everyone on it.

street lighting and everyone who uses the street, irrespective of whether she is a taxpayer or not, a citizen or a visitor, benefits from it. A loan waived by a bank may appear to be a private good since the primary beneficiary is the debtor. However, in keeping farmers alive, in sustaining the livelihood of farmers and in ensuring rural social stability, a loan waiver in the case of an impoverished and highly indebted farmer would have wider social benefits. Many countries, including developed market economies, justified farm subsidies on such social grounds. A debt waiver was a subsidy, and a public good.

The slave can not cut off and sustain the daily livelihood of human, the livelihood of every living creature on hand the Lord.

And the fifth aspect of our duty is to God, our Creator, Sustainer, and the Forgiver of our shortcomings. One might say, 'We have not desired to come here. Why were we sent here?' But it is said in a moment of disturbance of mind. If the mind is still, if a person shows good sense he will say, 'Even if there were nothing else given to me in life, to be allowed to live under the sun is the greatest privilege.' One says, 'I toil and I earn money, and that is my living which I make. Who is to be given credit for it?' But it is not the money we eat; what we eat is not made in the bank. It is made by the sun and the moon and the stars and the earth and the water, by nature, which is living before us. If we had not air to breathe, we should die in a moment. These gifts of nature, which are before us, how can we be thankful enough for them? Besides, as a person develops spiritually he will see that it is not only his body that needs food, but also his mind, his heart, his soul; a food that this mechanical world cannot provide. It is the food that God alone can give, and it is therefore that we call God the Sustainer. Furthermore, at a time when there was neither strength in us nor sense enough to earn our livelihood, at that time our food was created. When one thinks of this, and when one realizes that every little creature, a germ or worm that no one ever notices, also receives its sustenance, then one begins to see that there is a Sustainer; and that Sustainer we find in God, and towards Him we have a duty.