Urban Motivational Quotes

Politeness is the first thing people lose once they get the power.

The most self-damaging words in the English language are: try, might, and if. These are words of uncertainty. Will you fail? That is possible. But continue doubting your abilities and you’ll never succeed.

What if there were health food stores on every corner in the hood, instead of liquor stores!?

Drama does not just walk into our lives. Either we create it, invite it, or associate with it.

You settle for less, you get less.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

Given involuntarily, and in an atmosphere of distrust, pain is torture, whatever the motive," suggests David. "But given consensually, between equals, pain can be a most incredible form of love.

The technologies which have had the most profound effects on human life are usually simple. A good example of a simple technology with profound historical consequences is hay. Nobody knows who invented hay, the idea of cutting grass in the autumn and storing it in large enough quantities to keep horses and cows alive through the winter. All we know is that the technology of hay was unknown to the Roman Empire but was known to every village of medieval Europe. Like many other crucially important technologies, hay emerged anonymously during the so-called Dark Ages. According to the Hay Theory of History, the invention of hay was the decisive event which moved the center of gravity of urban civilization from the Mediterranean basin to Northern and Western Europe. The Roman Empire did not need hay because in a Mediterranean climate the grass grows well enough in winter for animals to graze. North of the Alps, great cities dependent on horses and oxen for motive power could not exist without hay. So it was hay that allowed populations to grow and civilizations to flourish among the forests of Northern Europe. Hay moved the greatness of Rome to Paris and London, and later to Berlin and Moscow and New York.

Before we complicated life with money, machines and missiles we did well with morals, manpower and meetings.

When my son speaks of playing sports, I've always told him: playing on the team is great, but aspire to be the guy who owns the team. I've always told my son: most of the guys on the team will end up bankrupt with bum knees, but not the guy who owns that franchise.

If we continue on the present course, with big foundations and the federal government investing heavily in opening more charter schools, the result is predictable. Charter schools in urban centers will enroll the motivated children of the poor, while the regular public schools will become schools of last resort for those who never applied or were rejected.

Any landing you could walk away from was a good landing.

We all have a dual nature,some of us are just better able to control the energy we expend on each part of it." Lessons for an Urban Goddess

When you face the worst situation, what do you do? Do you cry? No! With positive mentality you can graciously overcome the situation.

I don't imagine book elitists as my audience when writing. I dream about teachers, morticians and garbage men instead.

When you’re thinking like a Scientist—self-aware, free of bias, unattached to any particular ideas, motivated entirely by truth and continually willing to revise your beliefs—your brain is a hyper-efficient learning machine.

Boundaries help you perform your best when you’re on the clock, and they help you recharge effectively when you’re not. They improve your mental and physical health; create a culture of respect and trust; keep morale, motivation, and loyalty high; and prevent good employees (like you) from burning out—because burnout is very, very real even if you’re doing a job you love. When employees are feeling energized, respected, and valued, it has a positive impact on their productivity, creativity, and the results they achieve for the business. Remember that the next time you’re tempted to feel guilty for setting a boundary at work—you’re a true team player because you’re helping to create a workplace culture in which everyone thrives.

With the invention of the city and its powerful combination of economies of scale coupled to innovation and wealth creation came the great divisions of society. Our present social network structures barely existed in their present form until urban communities evolved. Hunter-gatherers were significantly less hierarchical, more egalitarian and community oriented than we are. The struggle and tension between unbridled individual self-enhancement and the care and concern for the less fortunate has been a major thread running throughout human history, especially over the past two hundred years. Nevertheless, it seems that without the motive of self-interest our entrepreneurial free market economy would collapse. The system we have evolved critically relies on people continually wanting new cars and new cell phones, new widgets and gadgets, new clothes and new washing machines, new thrills, new entertainment, and pretty much new everything, even when they already have enough of “everything.” It may not be a pretty picture and it doesn’t work for everyone, but so far, it’s worked remarkably well for most of us, and apparently most of us seem to want it to continue. Whether it can is a topic I’ll return to in the last chapter.

The human cognitive weaknesses a genie tries to mitigate are the golem’s strengths. Confirmation bias tricks like cherry-picking, motivated skepticism, and motivated reasoning benefit hugely from economies of scale, as the snappiest and most convincing articulations of the sacred ideas spread quickly through the system. Individual biases, all pointing in the same direction in an Echo Chamber, scale up to make the golem’s ultra-biased macro-mind. And while individual minds inside a golem may have doubts about the sacred ideas, the social pressure of Echo Chamber culture keeps the giant as a whole steadfast in its beliefs. If the genie is the ultimate Scientist, the golem is the ultimate Zealot—a giant that’s totally certain of itself, totally unable to learn or change its mind, and worse at thinking than the average human.

In the urban communities of medieval Europe, the success of merchants, traders, and artisans depended—in part—on their reputation for impartial honesty and fairness, and on their industriousness, patience, precision, and punctuality. These reputational systems favored the cultivation of the relevant social standards, attentional biases, and motivations that apply to impersonal transactions. I suspect these changes in both people’s psychology and society’s reputational standards are an important part of the rapidly rising availability of credit, which helped fuel the commercial revolution.57

They don’t want the Negro who has just moved out of rural Dixie as their neighbor,” a city official told the Chicago Defender in a story that described what it called a “2-Year City Ban on Migrants.” With close to half a million colored people overflowing the black belt by 1950, racial walls that had been “successfully defended for a generation,” in the words of the historian Allan Spear, were facing imminent collapse, but not without a fight. Chicago found itself in the midst of “chronic urban guerilla warfare” that rivaled the city’s violent spasms at the start of the Migration, “when one racially motivated bombing or arson occurred every twenty days,” according to the historian Arnold Hirsch.

Another such irritating hypocrisy is the oligarchic attitude towards mendicity as against organized charity. Here again, as in the case of cleanliness and of athletics, the attitude would be perfectly human and intelligible if it were not maintained as a merit. Just as the obvious thing about soap is that it is a convenience, so the obvious thing about beggars is that they are an inconvenience. The rich would deserve very little blame if they simply said that they never dealt directly with beggars, because in modern urban civilization it is impossible to deal directly with beggars; or if not impossible, at least very difficult. But these people do not refuse money to beggars on the ground that such charity is difficult. They refuse it on the grossly hypocritical ground that such charity is easy. They say, with the most grotesque gravity, "Anyone can put his hand in his pocket and give a poor man a penny; but we, philanthropists, go home and brood and travail over the poor man's troubles until we have discovered exactly what jail, reformatory, workhouse, or lunatic asylum it will really be best for him to go to." This is all sheer lying. They do not brood about the man when they get home, and if they did it would not alter the original fact that their motive for discouraging beggars is the perfectly rational one that beggars are a bother. A man may easily be forgiven for not doing this or that incidental act of charity, especially when the question is as genuinely difficult as is the case of mendicity. But there is something quite pestilently Pecksniffian about shrinking from a hard task on the plea that it is not hard enough. If any man will really try talking to the ten beggars who come to his door he will soon find out whether it is really so much easier than the labor of writing a check for a hospital.

In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'.83 And they and more distant relatives — cousins, uncles and nephews - were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly. But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity - love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke - could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.

In the uncertain hour before the morning Near the ending of interminable night At the recurrent end of the unending After the dark dove with the flickering tongue Had passed below the horizon of his homing While the dead leaves still rattled on like tin Over the asphalt where no other sound was Between three districts whence the smoke arose I met one walking, loitering and hurried As if blown towards me like the metal leaves Before the urban dawn wind unresisting. And as I fixed upon the down-turned face That pointed scrutiny with which we challenge The first-met stranger in the waning dusk I caught the sudden look of some dead master Whom I had known, forgotten, half recalled Both one and many; in the brown baked features The eyes of a familiar compound ghost Both intimate and unidentifiable. So I assumed a double part, and cried And heard another's voice cry: 'What! are you here?' Although we were not. I was still the same, Knowing myself yet being someone other— And he a face still forming; yet the words sufficed To compel the recognition they preceded. And so, compliant to the common wind, Too strange to each other for misunderstanding, In concord at this intersection time Of meeting nowhere, no before and after, We trod the pavement in a dead patrol. I said: 'The wonder that I feel is easy, Yet ease is cause of wonder. Therefore speak: I may not comprehend, may not remember.' And he: 'I am not eager to rehearse My thoughts and theory which you have forgotten. These things have served their purpose: let them be. So with your own, and pray they be forgiven By others, as I pray you to forgive Both bad and good. Last season's fruit is eaten And the fullfed beast shall kick the empty pail. For last year's words belong to last year's language And next year's words await another voice. But, as the passage now presents no hindrance To the spirit unappeased and peregrine Between two worlds become much like each other, So I find words I never thought to speak In streets I never thought I should revisit When I left my body on a distant shore. Since our concern was speech, and speech impelled us To purify the dialect of the tribe And urge the mind to aftersight and foresight, Let me disclose the gifts reserved for age To set a crown upon your lifetime's effort. First, the cold friction of expiring sense Without enchantment, offering no promise But bitter tastelessness of shadow fruit As body and soul begin to fall asunder. Second, the conscious impotence of rage At human folly, and the laceration Of laughter at what ceases to amuse. And last, the rending pain of re-enactment Of all that you have done, and been; the shame Of motives late revealed, and the awareness Of things ill done and done to others' harm Which once you took for exercise of virtue. Then fools' approval stings, and honour stains. From wrong to wrong the exasperated spirit Proceeds, unless restored by that refining fire Where you must move in measure, like a dancer.' The day was breaking. In the disfigured street He left me, with a kind of valediction, And faded on the blowing of the horn. -T.S. Eliot, "Little Gidding

It had become too powerful, its abbots competed with kings: in Abo did I not perhaps have the example of a monarch who, with monarch’s demeanor, tried to settle controversies between monarchs? The very knowledge that the abbeys had accumulated was now used as barter goods, cause for pride, motive for boasting and prestige; just as knights displayed armor and standards, our abbots displayed illuminated manuscripts. . . . And all the more so now (what madness!), when our monasteries had also lost the leadership in learning: cathedral schools, urban corporations, universities were copying books, perhaps more and better than we, and producing new ones, and this may have been the cause of many misfortunes.

The reivindicación, or restoring of honor and agency to the dead, was a major motivating force for nearly all the ex-militants with whom I spoke. Even in the face of the testimonial and forensic evidence compiled in the CEH and REMHI reports, the Guatemalan air still hung thick with a homegrown holocaust denial: the charge that the genocide of the 1980s and the urban counterinsurgency were the invention of “subversives” seeking to discredit Guatemala on the international stage. Efforts by the state, business elites, and some journalists to discredit and attack war victims had always drawn their strength from the idea that nobody could “prove” the truth-value of the events in question, and therefore the victims were making it all up.

The vertical dimension reflects the transition from agrarian societies to industrial societies, which brings secularization, bureaucratization, urbanization, and rationalization. These changes are linked with a polarization between traditional and secular-rational values. Societies whose people have traditional religious values fall toward the bottom of Figure 2.1; those with secular-rational values fall near the top. The people of traditional societies emphasize religion; they consider large families desirable and are in favor of showing more respect for authority; they rank relatively low on achievement motivation and oppose divorce, abortion, and homosexuality. The people of other societies consistently fall toward the opposite end of the spectrum on all of these orientations. The people of societies located near the top of this dimension have a secular outlook and show relatively high levels of political interest: state authority is more important for them than traditional religious authority. Traditional values are negatively linked with a society’s level of economic development but positively linked with

The ethnics caught up in the racial struggies oi the post-war period in Chicago were in the unenviable position of people who had the rules changed on them in mid-game. The Poles who settled Calumet Park as Sobieski Park had created their neighborhood enclaves under certain assumptions, all of which got changed when the environmentalist East Coast WASP internationalist establishment took power in 1941. Not only hadn’t they been informed of the rule change, they were doubly vulnerable because compared to their opponents who were further along on the scale of assimilation, they didn’t have a clear sense of themselves as Poles or Catholics or Americans or “white” people. They also feared the sexual mores of the invading black hordes but could not articulate this fear in polite language. As a result, each attempt to explain their position drove them further beyond the pale of acceptable public discourse. More often than not, the only people who were articulating their position were the American Civil Liberties Union and American Friends Service Committee agents sent into their neighborhoods to spy on them. One AFSC spy reported that fear of intermarriage “caused the intensity of feelings” in Trumbull Park.* Black attempts to use the community swimming pool were similarly seen in a sexual light. The ACLU agent who was paid to infiltrate bars in South Deering reported that the real motivation behind Brown v. Board of Education, the Supreme Court’s landmark 1954 decision mandating desegregation of Southern schools, was to move “niggers into every neighborhood” to intermarry and thereby send the “whole white race . . . downhill.” Deprived of their ethnic designation as Catholic by a Church that was either hostile (as in the case of Catholic intellectuals) or indifferent (as in the case of the bishops and their chancery officials), Chicago ethnics, attempting to be good Americans, chose to become “white” instead, a transformation that not only guaranteed that they would lose their battle in the court of public opinion, but one which also guaranteed that they would go out of existence as well, through the very assimilation process being proposed by their enemies.

That’s the problem with working with other people who don’t share the same motivations as you—they don’t share the same motivations as you.

Suraj solar and allied industries, Wework galaxy, 43, Residency Road, Bangalore-560025. Mobile number : +91 808 850 7979 Sun oriented streetlamps are a creative and practical lighting arrangement that bridles the force of the sun to enlighten streets, pathways, and public spaces. In urban communities like Bangalore, where energy proficiency and natural manageability are key needs, the reception of sun based streetlamps has been picking up speed. This article investigates the different parts of sun based streetlamps, including their advantages, estimating factors in Bangalore, an examination of various items, experiences into a main supplier like SuneaseSolar, ways to choose the right streetlamp, and rules for establishment and support. 1. Prologue to Sunlight based Streetlamps What are Sunlight based Streetlamps? Sun oriented streetlamps are independent lighting frameworks that bridle the force of daylight to enlighten open air spaces like roads, pathways, and public regions. These lights comprise of sun powered chargers, Drove lights, batteries, and a regulator to deal with the energy stream. Significance of Sun based Streetlamps Sun based streetlamps assume a significant part in improving wellbeing, security, and perceivability in metropolitan and provincial regions where customary lattice power might be untrustworthy or inaccessible. They offer a practical and productive lighting arrangement that decreases reliance on non-renewable energy sources and adds to a greener climate. 2. Advantages of Sun powered Streetlamps Energy Effectiveness Sun oriented streetlamps are profoundly energy-effective as they work by changing over daylight into power, taking out the requirement for lattice power. This outcomes in lower energy utilization and decreased fossil fuel byproducts, making them an economical lighting choice. Cost Reserve funds By using sun powered energy, sun based streetlamps help in chopping down power charges fundamentally over their life expectancy. The underlying interest in sun powered streetlamps is balanced by long haul cost reserve funds because of negligible upkeep prerequisites and no power costs. Ecological Effect Sunlight based streetlamps add to natural preservation by using inexhaustible sun oriented energy and decreasing carbon impressions. They help in fighting environmental change and advancing a cleaner, greener planet by diminishing dependence on non-sustainable power sources. 3. Factors Influencing solar street light price in bangalore Nature of Parts The cost of sun oriented streetlamps in Bangalore can change in view of the nature of parts utilized, like sun powered chargers, batteries, and Drove lights. More excellent parts frequently bring about better execution and strength, yet may come at a greater cost. Government Endowments and Motivators Government endowments and motivators can affect the last expense of sun based streetlamps in Bangalore. Different plans and projects might offer monetary help or tax reductions, making sunlight based lighting more reasonable and appealing for shoppers. Establishment and Support Expenses Extra factors like establishment and upkeep expenses can impact the general cost of sunlight based streetlamps. Legitimate establishment and normal support guarantee ideal execution and life span, prompting likely expense reserve funds over the long haul. 4. Examination of solar street light price in bangalore Market Investigation of Various Brands A correlation of sunlight based streetlamp costs in Bangalore ought to incorporate an examination of various brands and their contributions. Factors like brand notoriety, item quality, and after-deals backing can affect the cost and generally an incentive for purchasers. Highlights and Particulars While contrasting sun powered streetlamp costs in Bangalore, it's fundamental to consider the highlights and determinations presented by various models.

Forget morality tales and all the fury and mire of human complexity, and follow the money. It will lead you through urban legends about sex and revenge and jealousy and the acquisition of power over others, but ultimately, it will lead you to the issue from which all the other motivations derive—money, piles of it, green and lovely and cascading like leaves out of a beneficent sky, money and money and money, the one item that human beings will go to any lengths to acquire.

Many people in the United States believe that urban poverty is a result of lack of motivation, welfare dependency, and a poor work ethic (see “The ‘Culture of Poverty’: Poverty as Pathology,” p. 422); but Newman challenges this vision as a gap in our understanding of urban environments and inner-city economies. In these milieus she has found a broad array of hard-working citizens for whom hard work does not pay off, who struggle to provide for their families, who are one paycheck away from financial disaster.

A civilization must be judged by its standards not by its expenditure.

time. A new interdisciplinary community of scientists, environmentalists, health researchers, therapists, and artists is coalescing around an idea: neuroconservation. Embracing the notion that we treasure what we love, those concerned with water and the future of the planet now suggest that, as we understand our emotional well-being and its relationship to water, we are more motivated to repair, restore, and renew waterways and watersheds. Indeed, even as water is threatened, or perhaps because of the threat, public interest in water is very high. We treasure it—or, perhaps more accurately, we spend our treasure to access water for pleasure, recreation, and healing. Wealthy people pay a premium for houses on water, and the not so wealthy pay extra for rentals and hotel rooms sited at the oceanfront, on rivers, or at lakes. Those into outdoor sports, especially fishers and hunters, are fiercely protective of it and have founded numerous environmental organizations designed to protect water habitats for fish, birds, and animals. Over the last two decades, spas have become a sort of modern equivalent to ancient healing wells. As an industry, spas are a global business worth about $60 billion, and they generate another $200 billion in tourism. In 2013, there were 20,000 (up from 4,000 in 1999) spas in the United States producing an annual revenue of over $14 billion (a figure that has grown every year for fifteen years, including those of the recession), and tallying 164 million spa visits by clients.12 Ecotourism provides water adventures and guided trips, often in kayaks, rafts, or canoes. Ocean and river cruises are big business. Cities are creating urban architectures focused on waterscapes, happiness, and sustainability. Museums and public memorials of all sorts often feature water to foster reflection and meditation. And many communities are working to transform industrialized and polluted waterfronts into spaces that are pleasant, environmentally sound, and livable.

Introducing the No More Tears Slicer, which lets you slice your prep time in half! With the No More Tears Onion Slicer, you can slice your way through onions, dice vegetables, and slice cheese in minutes! This is one kitchen tool you don't want to do without! Order this time-saving instrument NOW for the TV-price of only $19.99! The University of Portlandia is seeking a research fellow to work on the Multilingual Metrolingualism (MM) project, a new five-year NSF-funded project led by Dr Hannelore Holmes. We are seeking a highly motivated and committed researcher to work on all aspects of the MM Project, but in particular on developing a coding system suitable for urban youth language use. Applicants should have a PhD in a relevant area of sociolinguistics or a closely related field. Proficiency in at least one of the following languages is essential: French, Swahili, Mandarin, or Tok Pisin. Candidates must also have good knowledge and understanding of discourse analysis, semiotics, and grammatical analysis. Applicants should demonstrate enthusiasm for independent research and commitment to developing their research career. The post is fixed-term for five years due to funding. The post is available from April 1 or as soon as possible thereafter. Job sharers welcome. The University of Portlandia is an Equal Opportunity

Improving your sleep, energy levels, mood, attention span, body composition, motivation, self-confidence, self-efficacy, and quality of life starts by changing the food you put on your plate. Yes, the Whole30 eliminates cravings, corrects hormonal imbalances, fixes digestive issues, improves medical conditions, and strengthens the immune system.

In the diverse gallery of urban surprises, spotting a crocodile inside a swimming pool is just another masterpiece on the canvas of quirky city life.

During this psychological transformation, the ordinary anchors of everyday life fell away for many working Americans. Family, community, tradition, and certainty were shaken apart by the economic force of the new—urban, postindustrial, and corporate—brand of capitalism. The sense of a person's self, which had previously been socially defined, moved into the interior of each individual's life and mind. Gradually, another concept of the self emerged as capitalism moved into this new stage, and sales or leisured consumption replaced the older emphasis on production and honest, hard work. This transition marked a shift toward a new type of person, one “predicated on the effectiveness of sales technique or the attractiveness of the individual salesperson. Personal magnetism replaced craftsmanship; technique replaced moral integrity.”85 The pervasive anxiety of this era led Americans to look for leadership anywhere they could find it. Three new areas promised relief. First, a new, popular psychology of personality offered to teach Americans how to transform themselves into people with “an intensely private sense of well being.” Self-pleasure and self-satisfaction now became the purpose of individual existence rather than a by-product of a well-lived life, and this ideology conveniently dovetailed with the new consumerism.86 Not surprisingly, then, a second transformative force emerged as the emerging field of advertising co-opted psychology and drafted psychologists like John B. Watson, A. A. Brill, and Sigmund Freud's brilliant nephew Edward Bernays into its well-paying service. On the advice and example of these men, copywriters began to suggest to consumers that they could transform their position in the social and business hierarchy by buying and displaying the correct products and behaviors. The new generation of ads was highly motivational.

The willingness to act is strongly tied to motivation. In his framework, the affective smart city, de Lange (2013) proposes to build smart city interventions around “people’s emotional attachment, or lack thereof, to shared urban issues”. By directly addressing issues that move urban residents and acknowledging these feelings, such interventions nurture citizens’ willingness to act

What you do today will affect you 90 days from now.

A great deal of original research, much of it conducted by Western-trained Saudi sociologists, went into finding out who joined al-Qaeda and what motivated them. The results, gathered from scores of interviews, made interesting reading. These Saudi terrorists were, for the most part, urban high-school graduates in their twenties from lower middle-class backgrounds. Most were unmarried and had jobs with steady, but modest, incomes. Most had been to Afghanistan or had relatives who had been on jihad abroad. They were motivated not by oppression at home but largely by events outside of Saudi Arabia, and what the sociologists called “humiliation rage.” Fueled by religious zeal, this boiled down to a three-part agenda: defend foreign Muslims who were being abused by non-Muslims; get the foreigners and their non-Islamic values out of Saudi Arabia; and overthrow the Al Saud, who were clearly aligned with the non-Muslim foreigners.

A farmer can toil harder when a respite is promised at the end of the day and a feat at the end of the year. In the same manner, a human can live ferociously because death is promised at the end. “Teacher, what do you mean by the feat and rest? What is the relationship between?” The teacher answers, “forgetfulness, of every labor and sweats, and of himself in that condition.” Winter becomes bearable by the presence of forthcoming greens, marriage by children, letters by knowledge, urban by nature and canticle by beauty.

Nothing is lost. When it becomes consistent, it becomes the way.

In 1965, Daniel Patrick Moynihan, then an official in the U.S. Department of Labor, called the inner cities after the arrival of the southern migrants “a tangle of pathology.” He argued that what had attracted southerners like Ida Mae, George, and Robert was welfare: “the differential in payments between jurisdictions has to encourage some migration toward urban centers in the North,” he wrote, adding his own italics. Their reputation had preceded them. It had not been good. Neither was it accurate. The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The South had erected some of the highest barriers to migration of any people seeking to leave one place for another in this country. By the time the migrants made it out, they were likely willing to do whatever it took to make it, so as not to have to return south and admit defeat. It would be decades before census data could be further analyzed and bear out these observations. One myth they had to overcome was that they were bedraggled hayseeds just off the plantation. Census figures paint a different picture. By the 1930s, nearly two out of every three colored migrants to the big cities of the North and West were coming from towns or cities in the South, as did George Starling and Robert Foster, rather than straight from the field. “The move to northern cities was dominated by urban southerners,” wrote the scholar J. Trent Alexander. Thus the latter wave of migrants brought a higher level of sophistication than was assumed at the time. “Most Negro migrants to northern metropolitan areas have had considerable previous experience with urban living,” the Taeuber study observed. Overall, southern migrants represented the most educated segment of the southern black population they left, the sociologist Stewart Tolnay wrote in 1998. In 1940 and 1950, colored people who left the South “averaged nearly two more years of completed schooling than those who remained in the South.” That middle wave of migrants found themselves, on average, more than two years behind the blacks they encountered