Watershed Quotes

With the dawning of a new age, after pandemics have done their work, we may find ourselves at the watershed of singular considerations about how to handle the changes that revolutionize our lives, and trace the silver lining in a new reality. (What do they think behind their dirty aprons?)

Every life has a watershed moment, an instant when you realize you're about to make a choice that will define everything else you ever do, and that if you choose wrong, there may not be that many things left to choose. Sometimes the wrong choice is the only one that lets you face the end with dignity, grace, and the awareness that you're doing the right thing. I'm not sure we can recognize those moments until they've passed us.

The moment we realize that we don’t grasp what we know can be a watershed in our lives. The day we start to accept what we already know may perhaps be very bewildering, at first, but anyway, utmost eye-opening. The knowledge that has been barricaded behind ramparts of fear and distrust in our minds can suddenly burst loose. Through this deliverance, we become eventually aware of what we have always known but never dared to recognize. At that instant, the undercover challenge between “knowing and not knowing” can finally be settled. “To know, or not to know, that is the question!” (“"Wrong time. Wrong place"”)

The GPS unit became almost equally obstreperous, though, over Richard’s unauthorized route change, until they finally passed over some invisible cybernetic watershed between two possible ways of getting to their destination, and it changed its fickle little mind and began calmly telling him which way to proceed as if this had been its idea all along.

...delineated with signs reading: TOWN OF AMHERST WATERSHED NO TRESPASSING Which every boy in the neighborhood understood as: PRIVATE PRESERVE FOR KIDS

When your mother doesn't want to have the sex talk with you any more but instead wants to talk about the possibility that you might have sex on her soft furnishings, it's a watershed moment in any girl's life. I know I'll remember it fondly for many years to come.

he who has tasted it, who has stood at the watershed of this world and looked across into the new land, into the dwelling of the night − truly, he will never return to the labours of the world, to the land where the light is housed in ceaseless unrest.

Once in a lifetime, if one is lucky, one so merges with sunlight and air and running water that whole eons, the eons that mountains and deserts know, might pass in a single afternoon without discomfort. ... You have probably never experienced in yourself the meandering roots of a whole watershed or felt your outstretched fingers touching, by some clairvoyant extension, the brooks of snow-line glaciers at the same time you were flowing toward the Gulf over the eroded debris of worn-down mountains.

Midnight! the outpost of advancing day! The frontier town and citadel of night! The watershed of Time, from which the streams Of Yesterday and To-morrow take their way, One to the land of promise and of light, One to the land of darkness and of dreams!

We lack - we need - a term for those places where one experiences a 'transition' from a known landscape... into 'another world': somewhere we feel and think significantly differently. They exist even in familiar landscapes: there when you cross a certain watershed, recline or snowline, or enter rain, storm or mist. Such moments are rites of passage that reconfigure local geographics, leaving known places outlandish or quickened, revealing continents within counties.

This wind, into which I am climbing, is fragrant of beyonds and distances, of watersheds and foreign languages, of mountains and southern places. It is full of promise.

Lincoln didn’t just end slavery. King didn’t just dream segregation away. Parks didn’t just get tired one day. It is often the unrecognized actions of previous generations that push a society to eventually embrace mantras such as hope, equality, change, and other ideals, which transform the political landscape. Chisholm's actions remind us that there are hundreds of forgotten foot soldiers in history that helped to bring these watershed moments to fruition. For

What in water did Bloom, waterlover, drawer of water, watercarrier, returning to the range, admire? Its universality: its democratic equality and constancy to its nature in seeking its own level: its vastness in the ocean of Mercator's projection: its unplumbed profundity in the Sundam trench of the Pacific exceeding 8000 fathoms: the restlessness of its waves and surface particles visiting in turn all points of its seaboard: the independence of its units: the variability of states of sea: its hydrostatic quiescence in calm: its hydrokinetic turgidity in neap and spring tides: its subsidence after devastation: its sterility in the circumpolar icecaps, arctic and antarctic: its climatic and commercial significance: its preponderance of 3 to 1 over the dry land of the globe: its indisputable hegemony extending in square leagues over all the region below the subequatorial tropic of Capricorn: the multisecular stability of its primeval basin: its luteofulvous bed: its capacity to dissolve and hold in solution all soluble substances including millions of tons of the most precious metals: its slow erosions of peninsulas and islands, its persistent formation of homothetic islands, peninsulas and downwardtending promontories: its alluvial deposits: its weight and volume and density: its imperturbability in lagoons and highland tarns: its gradation of colours in the torrid and temperate and frigid zones: its vehicular ramifications in continental lakecontained streams and confluent oceanflowing rivers with their tributaries and transoceanic currents, gulfstream, north and south equatorial courses: its violence in seaquakes, waterspouts, Artesian wells, eruptions, torrents, eddies, freshets, spates, groundswells, watersheds, waterpartings, geysers, cataracts, whirlpools, maelstroms, inundations, deluges, cloudbursts: its vast circumterrestrial ahorizontal curve: its secrecy in springs and latent humidity, revealed by rhabdomantic or hygrometric instruments and exemplified by the well by the hole in the wall at Ashtown gate, saturation of air, distillation of dew: the simplicity of its composition, two constituent parts of hydrogen with one constituent part of oxygen: its healing virtues: its buoyancy in the waters of the Dead Sea: its persevering penetrativeness in runnels, gullies, inadequate dams, leaks on shipboard: its properties for cleansing, quenching thirst and fire, nourishing vegetation: its infallibility as paradigm and paragon: its metamorphoses as vapour, mist, cloud, rain, sleet, snow, hail: its strength in rigid hydrants: its variety of forms in loughs and bays and gulfs and bights and guts and lagoons and atolls and archipelagos and sounds and fjords and minches and tidal estuaries and arms of sea: its solidity in glaciers, icebergs, icefloes: its docility in working hydraulic millwheels, turbines, dynamos, electric power stations, bleachworks, tanneries, scutchmills: its utility in canals, rivers, if navigable, floating and graving docks: its potentiality derivable from harnessed tides or watercourses falling from level to level: its submarine fauna and flora (anacoustic, photophobe), numerically, if not literally, the inhabitants of the globe: its ubiquity as constituting 90 percent of the human body: the noxiousness of its effluvia in lacustrine marshes, pestilential fens, faded flowerwater, stagnant pools in the waning moon.

Another thing they talk about a lot is water—and that’s a very crucial thing, which is not discussed very much in the United States but it’s probably the main reason why Israel is never going to give up the West Bank. See, this is a very arid region, so water is more important than oil, and there are very limited water resources in Israel. In fact, a lot of the wars in the Middle East have been about water—for instance, the wars involving Israel and Syria have usually been about the headwaters of the Jordan, which come from Syria, Jordan, and Lebanon. And as a matter of fact, one of the main reasons why Israel is holding on to the so-called “Security Zone” it seized in southern Lebanon [in the 1982 invasion] is that that area includes a mountain, Mount Hermon, which is a big part of the watershed that brings water to the region.

that we may see ourselves more accurately on this continent of watersheds and life-communities—plant zones, physiographic provinces, culture areas; following natural boundaries. The “U.S.A.” and its states and counties are arbitrary and inaccurate impositions on what is really here.

Thirty is a watershed year for men. If they’re going to develop intelligence, they do it around then, and if they don’t, it’s too late.

At watershed moments of upheaval and transformation, we anticipate with terror the absence of the familiar parts of life and of ourselves that are being washed away by the current of change. But we fail to envision the unfamiliar gladness and gratifications the new tide would bring, the unfathomed presences, for our imaginations are bounded by our experience. The unknown awakens in us a reptilian dread that plays out with the same ferocity on scales personal, societal, and civilizational, whether triggered by a new life-chapter or a new political regime or a new world order.

Ransom was by now thoroughly frightened—not with the prosaic fright that a man suffers in a war, but with a heady, bounding kind of fear that was hardly distinguishable from his general excitement: he was poised on a sort of emotional watershed from which, he felt, he might at any moment pass either into delirious terror or into an ecstasy of joy.

Is that a good definition of marking the ageing watershed? That moment when you realize - quite rationally, quite unemotionally - that the world in the not-so-distant future will not contain you: that the trees you planted will continue growing but you will not be there to see them.

I leaf through more pages, wondering, remembering, thinking about this watershed year. Life can turn on a dime. The appointment book reinforces my new awareness of this. We plan our days, but we don’t control them.

A watershed moment exists in every man's life...sometimes it's profound, sometimes it's barely a blip. But every man has the moment when he stops being his mother's son and becomes another woman's man. When he goes from protected to protector.

Cartography. A watershed is an area of land, usually mountains or forests, that drains into a river. History is also a river. Wouldn’t you say so?

Scholars who have studied the development of leaders have situated resilience, the ability to sustain ambition in the face of frustration, at the heart of potential leadership growth. More important than what happened to them was how they responded to these reversals, how they managed in various ways to put themselves back together, how these watershed experiences at first impeded, then deepened, and finally and decisively molded their leadership.

This was how things worked. Period. Short of death (immediate family only), dismemberment (your own), or nuclear war (only if confirmed by the U.S. government to be directly affecting Manhattan), one was to be present. This would be a watershed moment in the Priestly regime.

(Somalia) was a watershed," said one State Department official, "The idea used to be that terrible countries were terrible because good, decent, innocent people were being oppressed by evil, thuggish leaders. Somalia changed that. Here you have a country where just about everybody is caught up in hatred and fighting. You stop an old lady on the street and ask her if she wants peace, and she’ll say, yes, of course, I pray for it daily. All the things you’d expect her to say. Then ask her if she would be willing for her clan to share power with another in order to have that peace, and she’ll say, 'With those murderers and thieves? I’d die first.' People in these countries - Bosnia is a more recent example - don’t want peace. They want victory. They want power. Men, women, old and young. Somalia was the experience that taught us that people in these places bear much of the responsibility for things being the way they are. The hatred and the killing continues because they want it to. Or because they don’t want peace enough to stop it." (pg 334-335)

That is exactly what nobody seems to grasp about this karma business. It’s not a simple matter of cause and effect, reward and punishment. It’s a question of what’s available. You see, as long as life for the majority of souls on this planet is just a long round of starvation, misery, torture, and early death—and believe me, outside this fortunate watershed that is an apt description of the state of affairs—as long as only a few live in comfort while the masses scrape along in want, then all us returning souls have to take our fair share of shifts among the hungry. You think this life you’ve lived was tough? Let me tell you, it was just R and R between the ones where you never get a solid meal two days running or you die before your first birthday from drinking bad water.

Do you know the phrase watershed moment, buddy?” I nodded. You didn’t have to be an English teacher to know that one; you didn’t even have to be literate. It was one of those annoying linguistic shortcuts that show up on cable TV news shows, day in and day out. Others include connect the dots and at this point in time.

Kepler was, as author Arthur Koestler called him, the “watershed” where the medieval world finally gave way to the modern.

The watershed of the sexual revolution was when women started to become individuals who claimed they were different in no essential way from men.

You no longer watch TV, it is TV that watches you (live),” or again: “You are no longer listening to Don’t Panic, it is Don’t Panic that is listening to you”—a switch from the panoptic mechanism of surveillance (Discipline and Punish [Surveiller et punir]) to a system of deterrence, in which the distinction between the passive and the active is abolished. There is no longer any imperative of submission to the model, or to the gaze “YOU are the model!” “YOU are the majority!” Such is the watershed of a hyperreal sociality, in which the real is confused with the model, as in the statistical operation, or with the medium. …Such is the last stage of the social relation, ours, which is no longer one of persuasion (the classical age of propaganda, of ideology, of publicity, etc.) but one of deterrence: “YOU are information, you are the social, you are the event, you are involved, you have the word, etc.” An about-face through which it becomes impossible to locate one instance of the model, of power, of the gaze, of the medium itself, because you are always already on the other side.

thirty is a watershed year for men. If they’re going to develop intelligence, they do it around then, and if they don’t, it’s too late. So you mustn’t hanker after men in their twenties.

Cromwell's punitive expedition marked a watershed in Irish history. An estimated 40 percent of the Irish population died either in the war or in the famine which accompanied the devastation.

Dropping toward the watershed, the sun filled the place with evening light and kindled the windows and the western flanks of cupolas and steeples and many belfries, darkening the eastern walls with shadow; and as we gazed, one of them began to strike the hour and another took up the challenge, followed by a third and soon enormous tonnages of sectarian bronze were tolling their ancient rivalries into the dusk.

Here is perhaps the most delicious turn that comes out of thinking about politics from the standpoint of place: anyone of any race, language, religion, or origin is welcome, as long as they live well on the land. The great Central Valley region does not prefer English over Spanish or Japanese or Hmong. If it had any preferences at all, it might best like the languages it has heard for thousands of years, such as Maidu or Miwok, simply because it is used to them. Mythically speaking, it will welcome whomever chooses to observe the etiquette, express the gratitude, grasp the tools, and learn the songs that it takes to live there.

It's hard to think of the divide where I grew up as a watershed. The creeks are dry most of the year, rainfall is undependable at best, and folks in one river system are always trying to steal water from another.

FOR A FEW YEARS after World War II, scientists had been regarded as a new class of intellectuals, members of a public-policy priesthood who might legitimately offer expertise not only as scientists but as public philosophers. With Oppenheimer’s defrocking, scientists knew that in the future they could serve the state only as experts on narrow scientific issues. As the sociologist Daniel Bell later observed, Oppenheimer’s ordeal signified that the postwar “messianic role of the scientists” was now at an end. Scientists working within the system could not dissent from government policy, as Oppenheimer had done by writing his 1953 Foreign A fairs essay, and still expect to serve on government advisory boards. The trial thus represented a watershed in the relations of the scientist to the government. The narrowest vision of how American scientists should serve their country had triumphed.

The year 1946 was the watershed: generations born after that were increasingly exposed to the new, poorer orthographic style and gradually became reluctant to read anything written before the changes unless it was rewritten in that style.

Any system of periodization is thus inevitably social, since our ability to envision the historical watersheds separating one conventional "period" from another is basically a product of being socialized into specific traditions of carving the past.

The reality of industrialism.... is that for each boon it grants to our lives it offers a corresponding note of destruction. One person’s bar of chocolate is another person’s slave labor; one city, the destruction of a watershed. Everything comes at a cost

The same ingenious application of slogans, coined by others and tried out before, was apparent in the Nazis' treatment of other relevant issues. When public attention was equally focused on nationalism on the one hand and socialism on the other, when the two were thought to be incompatible and actually constituted the ideological watershed between the Right and the Left, the "National Socialist German Workers' Party" (Nazi) offered a synthesis supposed to lead to national unity, a semantic solution whose double trademark of "German" and "Worker" connected the nationalism of the Right with the internationalism of the Left. The very name of the Nazi movement stole the political contents of all other parties and pretended implicitly to incorporate them all. Combinations of supposedly antagonistic political doctrines (national-socialist, christian-social, etc.) had been tried, and successfully, before; but the Nazis realized their own combination in such a way that the whole struggle in Parliament between the socialists and the nationalists, between those who pretended to be workers first of all and those who were Germans first, appeared as a sham designed to hide ulterior sinister motives—for was not a member of the Nazi movement all these things at once?

The bottom line is, time is a powerful force. It transforms our preferences. It reshapes our values. It alters our personalities. We seem to appreciate this fact, but only in retrospect. Only when we look backwards do we realize how much change happens in a decade. It's as if, for most of us, the present is a magic time. It's a watershed on the timeline. It's the moment at which we finally become ourselves. Human beings are works in progress that mistakenly think they're finished. The person you are right now is as transient, as fleeting and as temporary as all the people you've ever been. The one constant in our life is change.

because of the effects of large dams on wildlife and watersheds, the Club does not support large-scale hydropower.”[40] Once again, we see that the “green energy” movement is not about energy—even cost-effective, non-CO2-emitting energy—it is about sacrificing energy and other human values to the idol of unimpacted nature.

She sees and hears this by direct gathering, through her limbs. The fires will come, despite all efforts, the blight and windthrow and floods. Then the Earth will become another thing, and people will learn it all over again. The vaults of seed banks will be thrown open. Second growth will rush back in, supple, loud, and testing all possibilities. Webs of forest will swell with species shot through in shadow and dappled by new design. Each streak of color on the carpeted Earth will rebuild its pollinators. Fish will surge again up all the watersheds, stacking themselves as thick as cordwood through the rivers, thousands per mile. Once the real world ends.

Procreative choice is for women an equivalent of the demand for the legally limited working day which Marx saw as the great watershed for factory workers in the nineteenth century. The struggles for that “modest Magna Carta,” as Marx calls it… did not end capitalism, but they changed the relation of the workers to their own lives.

ignore all the aggravation that life throws your way, because none of it means anything in the end.

We were on our territory and any withdrawal orders by government or army headquarters would be considered illegal as the army was tasked to defend India’s border.

Every life has a watershed moment, an instant when you realize you’re about to make a choice that will define everything else you ever do, and that if you choose wrong, there may not be that many things left to choose. Sometimes the wrong choice is the only one that lets you face the end with dignity, grace, and the awareness that you’re doing the right thing.

She remembered again that ten square miles are not ten times as wonderful as one square mile, that a thousand square miles are not practically the same as heaven. The phantom of bigness, which London encourages, was laid forever when she paced from the hall at Howard's End to its kitchen and heard the rains run this way and that where the watershed of the roof divided them.

Further, any way of life based on the importation of resources is also functionally based on violence, because if your way of life requires the importation of resources, trade will never be sufficiently reliable: if people in the next watershed over won't trade you for some necessary resource, you will take it, because you need it. So, to bring this to the present, we could all become enlightened, and the US military would still have to be huge: how else will they get access to the oil they need to run the economy, oil that just happens to lie under someone else's land? The point is that no matter what we think of the irredeemability of this culture's mass psychology or system of rewards, this culture–civilization–is also irredeemable on a purely functional level.

So how does the United States of America relate to the Chesapeake Bay Watershed Network?” Rhamnetin asked. Right. Awkward questions. Bakkalian smiled sweetly and said, “Technically, this is U.S. territory. A national park. We’re sorry we didn’t get here earlier to welcome you properly.” “The Chesapeake doesn’t claim specific territory,” I said. “We claim our actions. We take care of everything in the watershed, every place where the river acts.

The resurrection cannot be tamed or tethered by any utilitarian test. It is a vast watershed in history, or it is nothing. It cannot be tested for truth; it is the test of lesser truths. No light can be thrown on it; its own light blinds the investigator. It does not compel belief; it resists it. But once accepted as fact, it tells more about the universe, about history, and about man's state and fate that all the mountains of other facts in the human accumulation.

What I came to dislike about Little League that spring was not the regulation per se, or the fathers--whose consciousness had generally been raised at least a little bit--or the tedium, or the low quality of play, or the pain of watching my son strike out a lot. It was the way I got reminded, every game, that this was the world my children lived in: the world in which the wild watershed of childhood had been brought fully under control of the adult Corps of Engineers.

Eli: The Lord is my shepherd; I shall not want. He makes me to lie down in green pastures: he leads me beside the still waters.He restores my soul he leadeth me in the paths of righteousness for his name's sake, though I walk through the valley of the shadow of death, I will fear no evil for thou art with me Solara: That's beautiful, did you write that? Eli: Yes, I did. [chuckles] Eli: No, no. No. No, that was around a long time before you and I got here, that's for sure.

I walked out this evening to the bottom of the garden and smoked a cigarette. Last week I planted an acer in the furthest bed from the house, in honour of our new baby. The sapling is as tall as me and, by all accounts, it can grow forty feet tall. So, in thirty year's time, if we're still here I can come back and see this tree in its maturity. But the thought depresses me: in thirty years' time I'll be in my mid-sixties and I realize that these forward projections that you make, so unreflectingly, in your life are beginning to run out. Suppose I'd said in forty years' time? That would be pushing it, Fifty? I'll probably be gone by then. Sixty? Dead and buried, for sure. Thank Christ I didn't plant an oak. Is that a good definition of of marking the ageing watershed? That moment when you realize-quite rationally, quite unemotionally-that the world in the not-so-distant future will not contain you: that the trees you planted will continue growing but you will not be there to see them.

3. Alone The long march up the fulvous ridgebacks to The marches, the frontiers of difference -- Where flesh marches with bone, day marches with His wife the night, and country marches with Another country -- is accomplished best, By paradox, alone. A world of twos, Of yangs and yins, of lives and objects, of Sound grasses and deaf stones, is best essayed By sole infiltrators who have cast off Their ties to living moorings, and stand out Into the roads of noon approaching night Casting a single shadow, earnest of Their honorable intention to lay down Their lives for their old country, humankind, In the same selfish spirit that inspired Their lifelong journey, largely and at last Alone, across the passes that divide A life from every other, the sheer crags Of overweening will, the deepening scarps Like brain fissures that cunningly cut off Each outcrop from the main and make it one While its luck lasts, while its bravura holds Against all odds, until the final climb Across the mountains to the farther shore Of sundown on the watersheds, where self, Propelled by its last rays, sways in the sway Of the last grasses and falls headlong in The darkness of the dust it is part of Upon the passes where we are no more: Where the recirculating shaft goes home Into the breast that armed it for the air, And, as we must expect, the art that there Turned our lone hand into imperial Rome Reverts to earth and its inveterate love For the inanimate and its return. FINIS -- from 'Tras Os Montes

A political decision must be supreme and any military decision must be subordinate to it. However, political moves are most impactful when made from a position of relative strength, which can only be acquired through an early initiative and often involve military means.

Our skills and works are but tiny reflections of the wild world that is innately and loosely orderly. There is nothing like stepping away from the road and heading into a new part of the watershed. Not for the sake of newness, but for the sense of coming home to our whole terrain. "Off the trail" is another name for the Way, and sauntering off the trail is the practice of the wild. That is also where -paradoxically- we do our best work. But we need paths and trails and will always be maintaining them. You first must be on the path, before you can turn and walk into the wild.

no longer regarded myself as a simple general,’ Napoleon later said of his victory, ‘but as a man called upon to decide the fate of peoples. It came to me then that I really could become a decisive actor on our national stage. At that point was born the first spark of high ambition.’51 He repeated this to so many different people on so many different occasions throughout his life that Lodi really can be taken as a watershed moment in his career. Vaunting ambition can be a terrible thing, but if allied to great ability – a protean energy, grand purpose, the gift of oratory, near-perfect recall, superb timing, inspiring leadership – it can bring about extraordinary outcomes.

If we understand that we are dirt, that God is the ground of all that is, well, then, we might think twice about how we treat soil. If water is the river of spiritual and physical life, we will care about what we are doing to watersheds. If air sustains us and we are made of stardust, then the sky and what happens to it matters. Knowing our own roots is the first step in knowing ourselves and recognizing our common humanity. Making a home is a radical act of claiming a place in the world. Being neighborly is the path to empathy, of enacting the Golden Rule. Building the commons, the “we” of our world house, is to pull the vision of heaven out of the clouds to earth here and now. We are constantly creating a sacred architecture of dwelling—of God’s dwelling and ours—as we weave nature and the built environment into a web of meaning. Awe and action are of a piece.

It is almost impossible to imagine such a world today: one without books or calendars or accounts, never mind the Internet, one in which nothing has ever been documented and all the information that can be possessed is held in the minds of a few. But literacy has emerged only in the past five or six thousand years, and for most of human history this was how knowledge was stored and communicated. The advent of writing is often seen as one of the watershed developments in human history, and it can be argued that the presence or absence of writing shapes cultures in fundamental ways—some would even say it shapes consciousness itself. But even if that is too great a claim, it is certainly true that the ability to document what is known changes the way knowledge is constructed, including the kinds of information that can be transmitted and the shape that information takes.

Whole Earth Discipline carries on something that began in 1968, when I founded the Whole Earth Catalog. I stayed with the Catalog as editor and publisher until 1984, adding a magazine called CoEvolution Quarterly along the way. The Whole Earth publications were compendia of environmentalist tools and skills (along with much else) and explicitly purveyed a biological way of understanding. Peter Warshall wrote and reviewed about watersheds, soil, and ecology. Richard Nilsen and Rosemary Menninger covered organic farming and community gardens. J. Baldwin was an impeccable source on “appropriate technology”—solar, wind, insulation, bicycles. Lloyd Kahn wrote about handmade houses. We promoted bioregionalism, restoration, and “reinhabitation” of one’s natural environment. There’s now an insightful book about all that by Andrew Kirk—Counterculture Green: The Whole Earth Catalog and American Environmentalism (2007).

When public attention was equally focused on nationalism on one hand and socialism on the other, when the two were thought to be incompatible and actually constituted the ideological watershed between the Right and the Left, the “National Socialist German Workers’ Party” (Nazi) offered a synthesis supposed to lead to national unity, a semantic solution whose double trademark of “German” and “Worker” connected the nationalism of the Right with the internationalism of the Left. The very name of the Nazi movement stole the political contents of all other parties and pretended implicitly to incorporate them all. Combinations of supposedly antagonistic political doctrines (national-socialist, christian-social, etc.) had been tried, and successfully, before; but the Nazis realized their own combination in such a way that the whole struggle in Parliament between the socialists and the nationalists, between those who pretended to be workers first of all and those who were Germans first, appeared as a sham designed to hide ulterior sinister motives—for was not a member of the Nazi movement all these things at once?

And how are . . . Mummy’s stitches?” This, I was slightly thrown by. I knew my mother had had forty-two stitches after the birth, and that she was washing the stitches every day with warm salty water—she made me go and get the warm salty water—but she hadn’t passed on much more information about her vagina than that. I knew from Spiritual Midwifery (Ina May Gaskin, Book Pub Co., 1977) that postpartum women were often loath to share the details of their births with the virgins of the tribe, so I wasn’t unduly concerned about it. Still, I did have some info, and I was going to share it.

That story, of course, isn’t unique to California, or to beavers. Europeans began despoiling North American ecosystems the moment they set boots on the stony shore of the New World. You’re probably familiar with most of the colonists’ original environmental sins: They wielded an ax against every tree, lowered a net to catch every fish, turned livestock onto every pasture, churned the prairie to dust. In California’s Sierra Nevada, nineteenth-century gold miners displaced so much sediment that the sludge could have filled the Panama Canal eight times.14 We are not accustomed to discussing the fur trade in the same breath as those earth-changing industries, but perhaps we should. The disappearance of beavers dried up wetlands and meadows, hastened erosion, altered the course of countless streams, and imperiled water-loving fish, fowl, and amphibians—an aquatic Dust Bowl. Centuries before the Glen Canyon Dam plugged up the Colorado and the Cuyahoga burst into flame, fur trappers were razing stream ecosystems. “[Beavers’] systematic and widespread removal,” wrote Sharon Brown and Suzanne Fouty in 2011, “represents the first large-scale Euro-American alteration of watersheds.

The violence exercised in the service of human commodification relied on a scientific empiricism always seeking to find the limits of human capacity for suffering, that point where material and social poverty threatened to consume entirely the lives it was meant to garner for sale in the Americas. In this regard, the economic enterprise of human trafficking marked a watershed in what would become an enduring project in the modern Western world: probing the limits up to which it is possible to discipline the body without extinguishing the life within. The aim in the case being economic efficiency rather than punishment, this was a regime whose intent was not to torture but rather to manage the depletion of life that resulted from the conditions of saltwater slavery. But for the Africans who were starved, sorted, and warped to make them into saltwater slaves, torture was the result. It takes no great insight to point to the role of violence in the Atlantic slave trade. But to understand what happened to Africans in this system of human trafficking requires us to ask precisely what kind of violence it requires to achieve its end, the transformation of African captives into Atlantic commodities.

2006 interview by Jim Gray, Amazon CTO Werner Vogels recalled another watershed moment: We went through a period of serious introspection and concluded that a service-oriented architecture would give us the level of isolation that would allow us to build many software components rapidly and independently. By the way, this was way before service-oriented was a buzzword. For us service orientation means encapsulating the data with the business logic that operates on the data, with the only access through a published service interface. No direct database access is allowed from outside the service, and there’s no data sharing among the services.3 That’s a lot to unpack for non–software engineers, but the basic idea is this: If multiple teams have direct access to a shared block of software code or some part of a database, they slow each other down. Whether they’re allowed to change the way the code works, change how the data are organized, or merely build something that uses the shared code or data, everybody is at risk if anybody makes a change. Managing that risk requires a lot of time spent in coordination. The solution is to encapsulate, that is, assign ownership of a given block of code or part of a database to one team. Anyone else who wants something from that walled-off area must make a well-documented service request via an API.

I will invest my heart's desire and the work of my hands in things that will outlive me. Although it grieves me that houses are burning, I have fallen in love with freedom regardless, and the entitlement of a woman to get a move on, equipped with boots that fit and opinions that might matter. The treasures I carry closest to my heart are things I can't own: the curve of a five-year-old's forehead in profile, and the vulnerable expectation in the hand that reaches for mine as we cross the street. The wake-up call of birds in a forest. The intensity of the light fifteen minutes before the end of day; the color wash of a sunset on mountains; the ripe sphere of that same sun hanging low in a dusty sky in a breathtaking photograph from Afghanistan. In my darkest times I have to walk, sometimes alone, in some green place. Other people must share this ritual. For some I suppose it must be the path through a particular set of city streets, a comforting architecture; for me it's the need to stare at water until my mind comes to rest on nothing at all. Then I can go home. I can clear the brush from a neglected part of the garden, working slowly until it comes to me that here is one small place I can make right for my family. I can plant something as an act of faith in time itself, a vow that we will, sure enough, have a fall and a winter this year, to be followed again by spring. This is not an end in itself, but a beginning. I work until my mind can run a little further on its tether, tugging at this central pole of my sadness, forgetting it for a minute or two while pondering a school meeting next week, the watershed conservation project our neighborhood has undertaken, the farmer's market it organized last year: the good that becomes possible when a small group of thoughtful citizens commit themselves to it...Small change, small wonders - these are the currency of my endurance and ultimately of my life.

Ken MacLeod, a Scottish science fiction author, describes the Singularity as “the Rapture for nerds” and in the same way Christians are divided into preterist, premillennialist, and postmillennialist camps regarding the timing of the Parousia,39 Apocalyptic Techno-Heretics can be divided into three sects, renunciationist, apotheosan, and posthumanist. Whereas renunciationists foresee a dark future wherein humanity is enslaved or even eliminated by its machine masters and await the Singularity with the same sort of resignation that Christians who don’t buy into Rapture doctrine anticipate the Tribulation and the Antichrist, apotheosans anticipate a happy and peaceful amalgamation into a glorious, godlike hive mind of the sort envisioned by Isaac Asimov in his Foundation novels. Posthumanists, meanwhile, envision a detente between Man and Machine, wherein artificial intelligence will be wedded to intelligence amplification and other forms of technobiological modification to transform humanity and allow it to survive and perhaps even thrive in the Posthuman Era .40 Although it is rooted entirely in science and technology,41 there are some undeniable religious parallels between the more optimistic visions of the Singularity and conventional religious faith. Not only is there a strong orthogenetic element inherent in the concept itself, but the transhuman dream of achieving immortality through uploading one’s consciousness into machine storage and interacting with the world through electronic avatars sounds suspiciously like shedding one’s physical body in order to walk the streets of gold with a halo and a harp. Furthermore, the predictions of when this watershed event is expected to occur rather remind one of Sir Isaac Newton’s tireless attempts to determine the precise date of the Eschaton, which he finally concluded would take place sometime after 2065, only thirty years after Kurzweil expects the Singularity. So, if they’re both correct, at least Mankind can console itself that the Machine Age will be a short one.

The river’s isolation and secrecy, however, were only part of what made it superlative. There was also its vertical drop. The Colorado’s watershed encompasses a series of high-desert plateaus that stretch across the most austere and hostile quarter of the West, an area encompassing one-twelfth the landmass of the continental United States, whose breadth and average height are surpassed only by the highlands of Tibet. Each winter, storms lumbering across the Great Basin build up a thick snowpack along the crest of the mountains that line the perimeter of this plateau—an immense, sickle-shaped curve of peaks whose summits exceed fourteen thousand feet. As the snowmelt cascades off those summits during the spring and spills toward the Sea of Cortés, the water drops more than two and a half miles. That amounts to eight vertical feet per horizontal mile, an angle that is thirty-two times steeper than that of the Mississippi. The grade is unequaled by any major waterway in the contiguous United States and very few long stretches of river beyond the Himalayas. (The Nile, in contrast, falls only six thousand feet in its entire four-thousand-mile trek to the Mediterranean.) Also unlike the Nile, whose discharge is generated primarily by rain, the engine that drives almost all of this activity is snow. This means that the bulk of the Colorado’s discharge tends to come down in one headlong rush. Throughout the autumn and the winter, the river might trickle through the canyonlands of southern Utah at a mere three thousand cubic feet per second. With the melt-out in late May and early June, however, the river’s flow can undergo spectacular bursts of change. In the space of a week, the level can easily surge to 30,000 cfs, and a few days after that it can once again rocket up, surpassing 100,000 cfs. Few rivers on earth can match such manic swings from benign trickle to insane torrent. But the story doesn’t end there, because these savage transitions are exacerbated by yet another unusual phenomenon, one that is a direct outgrowth of the region’s unusual climate and terrain. On

One of the most important of these truths—a new ethic of interaction—began to surface in various places around the globe, but ultimately found clear expression in the philosophy of the ancient Greeks. Instantly I could see the Birth Visions of hundreds of individuals born into the Greek culture, each hoping to remember this timely insight. For generations they had seen the waste and injustice of mankind’s unending violence upon itself, and knew that humans could transcend the habit of fighting and conquering others and implement a new system for the exchange and comparison of ideas, a system that protected the sovereign right of every individual to hold his unique view, regardless of physical strength—a system that was already known and followed in the Afterlife. As I watched, this new way of interaction began to emerge and take form on Earth, finally becoming known as democracy. In this method of exchanging ideas, communication between humans still often degenerated into an insecure power struggle, but at least now, for the first time ever, the process was in place to pursue the evolution of human reality at the verbal rather than the physical level. At the same time, another watershed idea, one destined to completely transform the human understanding of spiritual reality, was surfacing in the written histories of a small tribe in the Middle East. Similarly I could also see the Birth Visions of many of the proponents of this idea as well. These individuals, born into the Judaic culture, knew before birth that while we were correct to intuit a divine source, our description of this source was flawed and distorted. Our concept of many gods was merely a fragmented picture of a larger whole. In truth, they realized, there was only one God, a God, in their view, that was still demanding and threatening and patriarchal—and still existing outside of ourselves—but for the first time, personal and responsive, and the sole creator of all humans. As I continued to watch, I saw this intuition of one divine source emerging and being clarified in cultures all over the world. In China and India, long the leaders in technology, trade, and social development, Hinduism and Buddhism, along with other Eastern religions, moved the East toward a more contemplative focus. Those who created these religions intuited that God was more than a personage. God was a force, a consciousness, that could only be completely found by attaining what they described as an enlightenment experience. Rather than just pleasing God by obeying certain laws or rituals, the Eastern religions sought connection with God on the inside, as a shift in awareness, an opening up of one’s consciousness to a harmony and security that was constantly available.

propose that we consider our farmers on a spectrum, let’s say, of agrarianism. On one end of the spectrum we have farmers like James, interested in producing the finest foodstuffs that they can, given the soil, the climate, the water, the budget, and their talent. They observe how efficacious or not their efforts are proving, and they adapt accordingly. Variety is one of the keys to this technique, eschewing the corporate monocultures for a revolving set of plants and animals, again, to mimic what was already happening on the land before we showed up with our earth-shaving machinery. It’s tough as hell, and in many cases impossible, to farm this way and earn enough profit to keep your bills paid and your family fed, but these farmers do exist. On the other end of the spectrum is full-speed-ahead robo-farming, in which the farmer is following the instructions of the corporation to produce not food but commodities in such a way that the corporation sits poised to make the maximum financial profit. Now, this is the part that has always fascinated me about us as a population: This kind of farmer is doing all they can to make their factory quota for the company, of grain, or meat, or what have you, despite their soil, climate, water, budget, or talent. It only stands to reason that this methodology is the very definition of unsustainable. Clearly, this is an oversimplification of an issue that requires as much of my refrain (nuance!) as any other human endeavor, but the broad strokes are hard to refute. The first farmer is doing their best to work with nature. The second farmer is doing their best despite nature. In order for the second farmer to prosper, they must defeat nature. A great example of this is the factory farming of beef/pork/chicken/eggs/turkey/salmon/etc. The manufacturers of these products have done everything they can to take the process out of nature entirely and hide it in a shed, where every step of the production has been engineered to make a profit; to excel at quantity. I know you’re a little bit ahead of me here, but I’ll go ahead and ask the obvious question: What of quality? If you’re willing to degrade these many lives with impunity—the lives of the animals themselves, the workers “growing” them, the neighbors having to suffer the voluminous poisons being pumped into the ecosystem/watershed, and the humans consuming your products—then what are you about? Can that even be considered farming? Again, I’m asking this of us. Of you and me, because what I have just described is the way a lot of our food is produced right now, in the system that we all support with our dollars. How did we get here, in both the US and the UK? How can we change our national stance toward agriculture to accommodate more middle-size farmers and less factory farms? How would Aldo Leopold feel about it?

John Finnis observed that, since there is no doctrine of subjective rights in Aquinas and there is such a doctrine in Suarez, a “watershed” must be situated somewhere between the thirteenth century and the seventeenth. But this view rests on the fallacy, widespread among modern jurists and philosophers who are not medieval specialists, that if an idea is not to be found in Aquinas it is not really a medieval idea at all.

From July of his sophomore year in college until the following January, all Tsukuru Tazaki could think about was dying. He turned twenty during this time, but this special watershed—becoming an adult—meant nothing. Taking his own life seemed the most natural solution, and even now he couldn’t say why he hadn’t taken this final step. Crossing that threshold between life and death would have been easier than swallowing down a slick, raw egg.

Be the best version of yourself. Nobody has, nobody can, and nobody will be a better YOU, than you!

Thimayya also advocated that should the Chinese penetrate the Himalayan watershed and enter Indian territory, lightly equipped mobile commandos should be used to harass their lines of communication and the Indian Army should stay away from a conventional conflict.

should there be a military confrontation with Tibet (or China or Russia), defending the watershed from the south would be a herculean task.

It was hard to believe that this was a route used virtually throughout the year by travelers, mule drivers and merchants. Anyone in their right mind would have regarded it as a means of suicide. Near the watershed, at an altitude of two thousand meters, amid peaks disappearing into the clouds, rather than a way of getting from point A to point B, the path seemed to have become quite simply a way of departing from all points at once.

What Darré said next was rather more specific and rather more startling: The natural area for settlement by the German people is the territory to the east of the Reich’s boundaries up to the Urals, bordered in the south by the Caucasus, Caspian Sea, Black Sea and the watershed which divides the Mediterranean basin from the Baltic and the North Sea. We will settle this space, according to the law that a superior people always has the right to conquer and to own the land of an inferior people.

Grant us, O Lord, a pilgrim's heart and a pilgrim's spirit. May we step away from the ordinary and accept your invitation to set out on a journey, retracing the footsteps of pilgrims who have gone before us. May we experience you as we enter a way of simple living, as we pray with our feet and our hearts and as we encounter surprises along the journey. May we break bread with new companions, entertain angels unexpectedly, be beneficiaries of graceful hospitality, and discover you in each valley and watershed, field and forest, river and stream, in prisons and churches, in art and in laughter, sensing your presence and love in all things. May depth, not distance, be the goal of our journey, and may we come fully alive as we walk the holy way with you. Amen.

But momentum picked up in Oakland. The fans had been primed—Goodman records were getting good West Coast air play, and the Oakland date was a boost for everyone. They drove into Los Angeles for the Aug. 21 date at the Palomar. This was the night swing was born: it was the watershed, critics would agree, that would change music for the next 15 years.

was a watershed event, establishing a utilitarian morality that runs through Islamic theology: anything that benefits Muslims and Islam is good, and anything that harms them is evil. The twentieth century jihad theorist Sayyid Qutb accordingly explained that “Islam is a practical and realistic way of life which is not based on rigid idealistic dogma.” Islam “maintains its own high moral principles,” but only when “justice is established and wrongdoing is contained”—i.e., only when Islamic law rules a society—can “sanctities be protected and preserved.”7 In other words, Muslims need not feel themselves bound by those “high moral principles” until Islamic law is established in the society where they live.

Community has become a buzzword in the church in recent years. Overbusy individuals hope they can cram it into their overstuffed schedules like their membership to a health and fitness club (which they never have time to use). Churches hope they can conjure it with candles, programs, or training videos. Anabaptists know that community is far more costly than that: one cannot add it to anything, rather one must begin with it in order to enter it, practice it, and preserve it. They realize that community involves proximity, and that proximity involves land, and that our ties to one another can never be separated from our ties to the land, the watershed, the local economy in which we live. They have an instinct about the deep ties between community and sexuality, community and freedom, community and economics. I suspect that Anabaptists know more than they know that they know in this regard, and I hope we all can learn from them before they forget.101

*THE COMMONS, which are creative - so unleash their potential* The commons are shareable resources of society or nature that people choose to use and govern through self-organising, instead of relying on the state or market for doing so. Think of how a village community might manage its only freshwater well and its nearby forest, or how Internet users worldwide collaboratively curate Wikipedia. Natural commons have traditionally emerged in communities seeking to steward Earth's 'common pool' resources, such as grazing land, fisheries, watersheds and forests. Cultural commons serve to keep alive a community's language, heritage and rituals, myths and music, traditional knowledge and practice. And the fast-growing digital commons are stewarded collaboratively online, co-creating open-source software, social networks, information and knowledge. ...In the 1970s, the little-known political scientist Elinor Ostrom started seeking out real-life examples of natural commons to find out what made them work - and she went on to win a Nobel-Memorial prize for what she discovered. Rather than being left 'open access', those successful commons were governed by clearly defined communities with collectively agreed rules and punitive sanctions for those who broke them...she realised, the commons can turn out to be a triumph, outperforming both state and market in sustainably stewarding and equitably harvesting Earth's resources... The triumph of the commons is certainly evident in the digital commons, which are fast turning into one of the most dynamic areas of the global economy. (p.82-3)

Barriers remain in place, disabling us, and denying our full participation in the everyday. The current government wallows in an ideology that crushes us with cuts to social care, to services – and to disabled arts organisations. Immediately after Silent Witness, Ellen Clifford, of Disabled People Against Cuts, was on Newsnight, pointing out that “the United Nations made a finding of grave and systemic violations towards disabled people”. Who cares? Who’s listening? Unexpectedly Silent Witness seemed to be this week. And with viewing figures averaging 6 million, let’s hope it marks a watershed moment in our understanding and acceptance of disabled people.

One of my teachers said that borders are particularly odious in the mountains, because on both sides of the watershed the same grain is cultivated, the same beasts graze, they have the same customs..

During the bust, fuckedcompany.com—a snarky twist on the technology magazine Fast Company—became popular with the tech crowd. As its name suggested, Fucked Company logged the era’s many misadventures. Several X.com employees remembered browsing Fucked Company daily during this period—not out of schadenfreude, but out of fear that they might be next. That Confinity and X.com didn’t end up in the Valley’s discard bin was attributable to a number of factors, not least that it had enough runway to ride out a rocky year. “Back then, there were probably five to seven other little piddling online money moving services… that just got starved of oxygen over time. And they all died out by the fall,” said Vince Sollitto. Former employees point to the $100 million round’s timing as a watershed for PayPal. “I don’t think people know how precarious it was,” Klement offered. “If we hadn’t raised that $100 million round, there would be no PayPal.” Mark Woolway extended the counterfactual: “If the team hadn’t closed that one hundred million,” Woolway said, “there would be no SpaceX, no LinkedIn, and no Tesla.

I think the March on Washington is going to be a watershed event, don’t you?” “Maybe. But crackers digging in their heels to preserve the way of life they like has usually been the response to any forward motion us colored folks have tried.” “That’s kind of cynical, isn’t it?” “Or just a realistic observation.

But anyone raised by a grandparent knows of that watershed moment, when you become old enough to realize that the shrunken skin and eggshell hair on the person you love is an indicator that they are old, and old people tend to die. You start counting down the days, and everything in life aches with the loss that is to come. My grandmother never intended to abandon me, but when the day came, she had no choice.

No—forgiving doesn’t equate to naive vulnerability. It doesn’t mean you have to invite the person who hurt you back to a place where he could hurt you again. It doesn’t mean you have to keep him in your circle of friends. You can forgive someone and still cut that person out of your life. Just because you forgive the one who hurt you, it doesn’t make that person suddenly safe for you. That realization was a watershed moment for me. It meant I no longer had to sit there

The Vietnam War was pivotal to the formation of an emerging evangelical identity. For many Americans who came of age in the 1960s and 1970s, Vietnam demolished myths of American greatness and goodness. American power came to be viewed with suspicion, if not revulsion, and a pervasive antimilitarism took hold. Evangelicals, however, drew the opposite lesson: it was the absence of American power that led to catastrophe. Evangelical support for the war seemed to grow in direct relation to escalating doubts among the rest of the public. After the Tet Offensive in the summer of 1968, a poll revealed support for continued bombing and an increase in US military intervention “among 97 percent of Southern Baptists, 91 percent of independent fundamentalists, and 70 percent of Missouri Synod Lutherans; only 2 percent of Southern Baptists and 3 percent of fundamentalists favored a negotiated withdrawal.” Aware of their outlier status, many evangelicals understood themselves to be a faithful remnant, America’s last great hope. With the fate of the nation hanging in the balance, conservative evangelicals “assumed the role of church militant.”34 The war was a watershed moment for American Christians overall.

Grief is essential to finding and maintaining a feeling of emotional intimacy with life, with one another, and with our own soul. May you find nourishment in these pages for your soul and for your commitment to stay connected to the source of life. FRANCIS WELLER Forestville, California Russian River Watershed

It was an amazing vision. Few stretches of Central Europe have been the theatre for so much history. Beyond which watershed lay the pass where Hannibal's elephants had slithered downhill? Only a few miles away, the frontier of the Roman Empire had begun. Deep in those mythical forests that the river reflected for many days' march, the German tribes, Rome's Nemesis, had waited for their hour to strike. The Roman limes followed the river's southern bank all the way to the Black Sea. The same valley, functioning in reverse, funneled half the barbarians of Asia into Central Europe and just below my eyrie, heading upstream, the Huns entered and left again before swimming their ponies across the Rhine - or trotting them over the ice - until, foiled by a miracle, they drew rein a little short of Paris. Charlemagne stalked across the corner of his empire to destroy the Avars in Pannonia and a few leagues southwest, the ruins of Hohenstaufen, home of the family that plunged Emperors and Popes into centuries of vendetta, crumbled still.

Your problem is that you worship the death of the body. You think it’s the final watershed that determines everything. It’s not. It’s no more than the shedding of a costume.

All of these states have vast, clean, reliable sources of fresh water. They won’t endure the blistering heat of the South. And except for a corner of New York, all of them are far from the coasts, so they won’t suffer from sea-level rise and hurricanes. Because they’re cooler and wetter than the West Coast, they’re even less prone to wildfires. The Great Lakes themselves have recently experienced massive algae blooms, some of which kill fish, birds, and turtles and poison our drinking water. Fertilizer and household cleaning products running into the watershed help to feed these blooms. The affected states have teamed up to study and fix the problem. Otherwise, though, many of the cities on the Great Lakes are ideally suited to a life in the new, hotter, drier, rainier world. Read on.

In a 2006 interview by Jim Gray, Amazon CTO Werner Vogels recalled another watershed moment: We went through a period of serious introspection and concluded that a service-oriented architecture would give us the level of isolation that would allow us to build many software components rapidly and independently. By the way, this was way before service-oriented was a buzzword. For us service orientation means encapsulating the data with the business logic that operates on the data, with the only access through a published service interface. No direct database access is allowed from outside the service, and there’s no data sharing among the services.3 That’s a lot to unpack for non–software engineers, but the basic idea is this: If multiple teams have direct access to a shared block of software code or some part of a database, they slow each other down. Whether they’re allowed to change the way the code works, change how the data are organized, or merely build something that uses the shared code or data, everybody is at risk if anybody makes a change. Managing that risk requires a lot of time spent in coordination. The solution is to encapsulate, that is, assign ownership of a given block of code or part of a database to one team. Anyone else who wants something from that walled-off area must make a well-documented service request via an API.

The British desire to appease Germany before 1933 is intelligible in the light of the reign of liberalism; appeasement, as an enlightened policy of justice for all, including Germany, was a child of that outlook. For over a decade it was promoted (ineffectually, because of French recalcitrance) by men as diverse as J.M. Keynes and Ramsay MacDonald, Gilbert Murray and Stanley Baldwin. But appeasement did not end with the ascent of Hitler to the chancellorship. In this respect, 1933–1935 marked a watershed; appeasement, gradually but perceptibly, changed from a policy based on 'morality' and on a quest for 'justice' to one compelled by fear and expediency. Thus appeasement changed its meaning.

But the first-mover advantage is greatly overstated. In a watershed study, researchers compared the fates of “pioneer” companies that had been the first to exploit a market and “settlers” that had followed the pioneers into the market. Drawing on data from five hundred brands in fifty product categories, they found that almost half of pioneers failed, compared to 8 percent of settlers. The surviving pioneers took 10 percent of their market, on average, compared to 28 percent for settlers. Getting into the market early was indeed important—“early market leaders have much greater long-term success,” the researchers noted—but those “early” market leaders “enter an average of 13 years after pioneers.”7 The consensus of researchers today is that, yes, being first to market can confer advantages in certain specific circumstances, but it comes at the terrible cost of an inability to learn from the experience of others.

The influence of the mid-to-late-Sixties English counterculture is clearer in The Beatles’ music than in that of any of their rivals. This arose from a conflux of links, beginning with their introduction by Brian Epstein to the film director Richard Lester, continuing with McCartney’s friendships with Miles and John Dunbar, and culminating in the meeting of Lennon and Yoko Ono. Through Lester and his associates - who included The Beatles’ comedy heroes Spike Milligan and Peter Sellers - the group’s consciousness around the time of Sgt. Pepper was permeated by the anarchic English fringe theatre, with its penchant for Empire burlesque (e.g., The Alberts, Ivor Cutler, Milligan and Antrobus’s The Bed Sitting Room). This atmosphere mingled with contemporary strains from English Pop Art and Beat poetry; the ‘happenings’ and experimental drama of The People Show, Peter Brook’s company, and Julian Beck’s Living Theatre; the improvised performances of AMM and what later became the Scratch Orchestra; the avant-garde Euro-cinema of Fellini and Antonioni; and the satire at Peter Cook’s Establishment club and in his TV show with Dudley Moore, Not Only . . . But Also (in which Lennon twice appeared). From the cultural watershed of 1965-6 onwards, The Beatles’ American heroes of the rock-and-roll Fifties gave way to a kaleidoscopic mélange of local influences from the English fringe arts and the Anglo-European counterculture as well as from English folk music and music-hall.

Reality is blobby. It refuses to be systematized. Things like the American obsession with individualism, customized filter bubbles, and personal branding—anything that insists on atomized, competing individuals striving in parallel, never touching—does the same violence to human society as a dam does to a watershed.

Our sacrifices are celebrated as America's watershed moments for the appearance of civil rights, but once the cameras leave, we are met with resistance in the court-- and legislation often quietly unravels the gains of our sacrifices. We are expected to be America's moral conscience, and we are unceremoniously punished for it.... We need schools that understand, affirm, and love Black people for more than just the month of February... Schools that confront the legacy and continued existence of racism in schooling head-on... Schools that center Black people's contributions, not just their oppressions... This is the type of education that reform can't provide.