World Shaker Quotes

We are the music-makers, And we are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams. World-losers and world-forsakers, Upon whom the pale moon gleams; Yet we are the movers and shakers, Of the world forever, it seems.

To be the salt, you also need to be the shaker. To shake the world. Shake the truth. Shake the people. Shake the word. Have it sprinkle, melt and preserve humanity.

Be around the light bringers, the magic makers, the world shifters, the game shakers. They challenge you, break you open, uplift and expand you. They don't let you play small with your life. These heartbeats are your people. These people are your tribe.

The trunk of the car looked like a mobile police narcotics lab. We had two bags of grass, seventy-five pellets of mescaline, five sheets of high-powered blotter acid, a salt shaker half full of cocaine, and a whole galaxy of multi-colored uppers, downers, screamers, laughers . . . and also a quart of tequila, a quart of rum, a case of Budweiser, a pint of raw ether and two dozen amyls . . . Not that we needed all that for the trip, but once you get locked into a serious drug collection, the tendency is to push it as far as you can. The only thing that really worried me was the ether. There is nothing in the world more helpless and irresponsible and depraved than a man in the depths of an ether binge. And I knew we'd get into that rotten stuff pretty soon.

We are the music-makers, And we are the dreamers of dreams... Yet we are the movers and shakers of the world for ever, it seems.

We are the music makers, We are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams World-losers and world-forsakers. On whom the pale moon gleams. Yet we are the movers and shakers Of the world for ever, it seems.

Mom became even more concerned about my values when my editor offered me a job writing a weekly column about what he called the behind-the-scenes doings of the movers and shakers. Mom thought I should be writing exposes about oppressive landlords, social injustice, and the class struggle on the Lower East Side. But I leaped at the job, because it meant I would become one of those people who knew what was really going on. Also, most people in Welch had a pretty good idea how bad off the Walls family was, but the truth was, they all had their problems, too--they were just better than we were at covering them up. I wanted to let the world know that no one had a perfect life, that even the people who seemed to have it all had their secrets.

There was once a strange, small man. But there was a world shaker, too.

I don't know what kind of great I'm bound to be," Dove considered his prospects calmly, "all I know for certain is I'm born a world-shaker.

By the time they had graduated, he had fallen for Shaker Heights as well, the way Elena described it: the first planned community, the most progressive community, the perfect place for young idealists. In his own little hometown, they'd been suspicious of ideas: he'd grown up surrounded by a kind of resigned cynicism, though he'd been sure the world could be better.

Those who guide us, who inspire us, having gone our way before, are now partners with us in building a better world. Any success we have is theirs as well as ours. To copy or imitate them should be only the beginning-the apprentice stage of life. It is fine to think, "what will a Shaker do? What would Scott Nearing have said? What would Gandhi have thought?" These are good exercises for the mind, a way of weighing ideas and contemplated actions, valuable so long as we do not follow anyone blindly. Only by standing on their shoulders can we build a better world, but we should use the wise as advisers, not masters.

We are the music makers, We are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams;— World-losers and world-forsakers, On whom the pale moon gleams: We are the movers and shakers Of the world for ever, it seems.

The young man wandered around for quite some time, thinking, planning, and figuring out exactly how to make the world his. Then one day, out of nowhere, it struck him - the perfect plan. He'd seen a mother walking with her child. At one point, she admonished the small boy, until finally, he began to cry. Within a few minutes, she spoke softly to him, after which he was soothed and even smiled. The young man rushed to the woman and embraced her. "Words!" He grinned. "What?" But there was no reply. He was already gone. Yes, the Fuhrer decided that he would rule the world with words.

We are the music makers And we are the dreamers of dreams, Wandering by lonely sea-breakers, And sitting by desolate streams; World losers and world forsakers, On whom the pale moon gleams: Yet we are the movers and shakers Of the world, forever, it seems. With wonderful deathless ditties We build up with world’s great cities, And out of a fabulous story We fashion an empire’s glory: One man with a dream, at pleasure Shall go forth and conquer a crown; And three with a new song’s measure Can trample an empire down. We in the ages lying, In the buried past of the earth, Built Nineveh with our sighing, And Babel itself with our mirth.

WE are the music-makers, And we are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams; World-losers and world-forsakers, On whom the pale moon gleams: Yet we are the movers and shakers Of the world for ever, it seems. With wonderful deathless ditties We build up the world's great cities, And out of a fabulous story We fashion an empire's glory: One man with a dream, at pleasure, Shall go forth and conquer a crown; And three with a new song's measure Can trample an empire down. We, in the ages lying In the buried past of the earth, Built Nineveh with our sighing, And Babel itself with our mirth; And o'erthrew them with prophesying To the old of the new world's worth; For each age is a dream that is dying, Or one that is coming to birth.

Then there’s the superstition about spilling salt. One night midway through the Tour of Italy, my CSC teammate Michael Sandstød decided to risk breaking the rule. He purposely knocked over the salt shaker, then poured out the salt in his hand and tossed it all around, laughing, saying, “It’s just salt!” We laughed too, but more nervously. The next day, Michael crashed on a steep downhill, breaking eight ribs, fracturing his shoulder, and puncturing a lung; he nearly died.

So I thought it might be interesting, for the length of a book, to consider the ordinary things in life, to notice them for once and treat them as if they were important, too. Looking around my house, I was startled and somewhat appalled to realize how little I knew about the domestic world around me. Sitting at the kitchen table one afternoon, playing idly with the salt and pepper shakers, it occurred to me that I had absolutely no idea why, out of all the spices in the world, we have such an abiding attachment to those two. Why not pepper and cardamom, say, or salt and cinnamon? And why do forks have four tines and not three or five? There must be reasons for these things. Dressing, I wondered why all my suit jackets have a row of pointless buttons on every sleeve. I heard a reference on the radio to someone paying for room and board, and realized that when people talk about room and board, I have no idea what the board is that they are talking about. Suddenly the house seemed a place of mystery to me.

The Shakers had indeed left the land that would become Shaker Heights long before, and by the summer of 1997 there were exactly twelve left in the world. But Shaker Heights had been founded, if not on Shaker principles, with the same idea of creating a utopia. Order—and regulation, the father of order—had been the Shakers’ key to harmony. They had regulated everything: the proper time for rising in the morning, the proper color of window curtains, the proper length of a man’s hair, the proper way to fold one’s hands in prayer (right thumb over left). If they planned every detail, the Shakers had believed, they could create a patch of heaven on earth, a little refuge from the world, and the founders of Shaker Heights had thought the same. In advertisements they depicted Shaker Heights in the clouds, looking down upon the grimy city of Cleveland from a mountaintop at the end of a rainbow’s arch. Perfection: that was the goal, and perhaps the Shakers had lived it so strongly it had seeped into the soil itself, feeding those who grew up there with a propensity to overachieve and a deep intolerance for flaws. Even the teens of Shaker Heights—whose main exposure to Shakers was singing “Simple Gifts” in music class—could feel that drive for perfection still in the air.

Everything seemed possible back then. As the physical changes of adolescence took hold, I resolved to install a few changes of my own, fashion this clay into something sensational. And I had a whole stack of manuals to help me do it--such is the magic when books and naïvety collide. As far as I was concerned, if it was shelved in the nonfiction section, it was true. And it staggered me that this earth-shattering knowledge was gathering dust on a library shelf. Why did people read anything else? Didn't they realize that humans only use 10 percent of their brains? Hadn't they hard of the kid in Russia who could move salt shakers with his mind alone?

The human brain can be compared to a modern flight simulator in several respects. Like a flight simulator, it constructs and continuously updates an internal model of external reality by using a continuous stream of input supplied by the sensory organs and employing past experience as a filter. It integrates sensory-input channels into a global model of reality, and it does so in real time. However, there is a difference. The global model of reality constructed by our brain is updated at such great speed and with such reliability that we generally do not experience it as a model. For us, phenomenal reality is not a simulational space constructed by our brains; in a direct and experientially untranscendable manner, it is the world we live in. Its virtuality is hidden, whereas a flight simulator is easily recognized as a flight simulator—its images always seem artificial. This is so because our brains continuously supply us with a much better reference model of the world than does the computer controlling the flight simulator. The images generated by our visual cortex are updated much faster and more accurately than the images appearing in a head-mounted display. The same is true for our proprioceptive and kinesthetic perceptions; the movements generated by a seat shaker can never be as accurate and as rich in detail as our own sensory perceptions.

A careful reading of Scripture reveals that this is God's preferred way to make his presence known on earth - not chiefly through movers, shakers, and A-listers, but rather through out-casts, losers, those of ill repute, and those who were held in low esteem. If we examine Jesus' friendships, for example, we will notice a disproportionately low number of celebrities, powerful politicians, affluent business people, high-society people, prominent leaders, and the like. But if you were a known prostitute or a tax collector, an addict or an alcoholic, a no-name, a leper or a paralytic, or a despised and rejected sinner, your chance of being invited into Jesus' inner circle of friends would increase. So scandalous and unexpected were Jesus' associations that he was accused of being a glutton, a drunk, and a friend of tax collectors and sinners (Luke 7:34). The scribes and Pharisees shamed, scolded, and excluded such sinners for their failure to measure up. Yet these strugglers experienced Jesus as humble, gentle, and kind - attributes the scribes and Pharisees knew little to nothing about, because they were too busy separating the world between the good people and the bad people, the saints and the sinners, the virtuous and the scumbags, the insiders and the outsiders, the worthy and the unworthy. Meanwhile, Jesus was hanging out with, befriending, and welcoming religious society's choice rejects, thereby separating the world between the proud and the humble.

I went to the railing and looked out over the sea. It had been fussing earlier in the day, but now it lay greasy and hushed. 'You got a tremendous prospect from up here, Brother Assembly.' 'Aye. Two evenings hence, for instance, I noted thy schooner passing westward. I also saw a cutter at the same time, a low and black-hulled cutter, British from the look of her, beating eastward beyond Vandyke's. She kept the island betwixt herself and thee, and sailed on into yon flat ugly yellow clouds.' He nodded to the east. I got a crawly feeling between my shoulders, like I'd been hunting a panther and discovered it had been hunting me. 'Well, then,' I said, 'I guess I'd best be shoving off.' 'Tomorrow is the first of October. There have been no hurricanes yet this season worth mentioning, but a noteworthy one approaches now, thou mustn't doubt. Do not cling too tightly to ephemeral notions and worldly things, Brother, lest thou lose what thou most values.' He whistled an old Shaker hymn that was popular among the Brethren: 'Tis a gift to be simple, 'Tis a gift to be free, 'Tis a gift to come down Where we ought to be... I knocked on the railing, annoyed with myself for my superstitiousness but angrier with Assembly for baiting me. 'Of all the infernal meanness,' I said. 'Don't whistle for a wind in hurricane season!' 'Oh, as for that,' he said, the corners of his naked lip turning up just a little bit, 'God watches out for sailors and the wicked, is't not what sailors say? And the wicked, too, I doubt not.

Fukuoka, more than any other city in Japan, is responsible for ramen's rocket-ship trajectory, and the ensuing shift in Japan's cultural identity abroad. Between Hide-Chan, Ichiran, and Ippudo- three of the biggest ramen chains in the world- they've brought the soup to corners of the globe that still thought ramen meant a bag of dried noodles and a dehydrated spice packet. But while Ichiran and Ippudo are purveyors of classic tonkotsu, undoubtedly the defining ramen of the modern era, Hideto has a decidedly different belief about ramen and its mutability. "There are no boundaries for ramen, no rules," he says. "It's all freestyle." As we talk at his original Hide-Chan location in the Kego area of Fukuoka, a new bowl arrives on the table, a prototype for his borderless ramen philosophy. A coffee filter is filled with katsuobushi, smoked skipjack tuna flakes, and balanced over a bowl with a pair of chopsticks. Hideto pours chicken stock through the filter, which soaks up the katsuobushi and emerges into the bowl as clear as a consommé. He adds rice noodles and sawtooth coriander then slides it over to me. Compared with other Hide-Chan creations, though, this one shows remarkable restraint. While I sip the soup, Hideto pulls out his cell phone and plays a video of him layering hot pork cheeks and cold noodles into a hollowed-out porcelain skull, then dumping a cocktail shaker filled with chili oil, shrimp oil, truffle oil, and dashi over the top. Other creations include spicy arrabbiata ramen with pancetta and roasted tomatoes, foie gras ramen with orange jam and blueberry miso, and black ramen made with bamboo ash dipped into a mix of miso and onions caramelized for forty-five days.

We are the music makers, And we are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams; — World-losers and world-forsakers, On whom the pale moon gleams: Yet we are the movers and shakers Of the world for ever, it seems. With wonderful deathless ditties We build up the world's great cities, And out of a fabulous story We fashion an empire's glory: One man with a dream, at pleasure, Shall go forth and conquer a crown; And three with a new song's measure Can trample a kingdom down. We, in the ages lying, In the buried past of the earth, Built Nineveh with our sighing, And Babel itself in our mirth; And o'erthrew them with prophesying To the old of the new world's worth; For each age is a dream that is dying, Or one that is coming to birth. A breath of our inspiration Is the life of each generation; A wondrous thing of our dreaming Unearthly, impossible seeming — The soldier, the king, and the peasant Are working together in one, Till our dream shall become their present, And their work in the world be done. They had no vision amazing Of the goodly house they are raising; They had no divine foreshowing Of the land to which they are going: But on one man's soul it hath broken, A light that doth not depart; And his look, or a word he hath spoken, Wrought flame in another man's heart. And therefore to-day is thrilling With a past day's late fulfilling; And the multitudes are enlisted In the faith that their fathers resisted, And, scorning the dream of to-morrow, Are bringing to pass, as they may, In the world, for its joy or its sorrow, The dream that was scorned yesterday. But we, with our dreaming and singing, Ceaseless and sorrowless we! The glory about us clinging Of the glorious futures we see, Our souls with high music ringing: O men! it must ever be That we dwell, in our dreaming and singing, A little apart from ye. For we are afar with the dawning And the suns that are not yet high, And out of the infinite morning Intrepid you hear us cry — How, spite of your human scorning, Once more God's future draws nigh, And already goes forth the warning That ye of the past must die. Great hail! we cry to the comers From the dazzling unknown shore; Bring us hither your sun and your summers; And renew our world as of yore; You shall teach us your song's new numbers, And things that we dreamed not before: Yea, in spite of a dreamer who slumbers, And a singer who sings no more.

I am an obsessive-compulsive reader and a history junkie. I brake by rote at every historical marker, I buy out museum bookstores, and for years my interest in colonial forts and Shaker villages so exhausted my two children that they are now permanently allergic to the past. I can tell you, right down to the hour, everything that happened at Gettysburg, Pennsylvania, during the first week of July 1863, and each setback that Franklin Roosevelt endured during World War II feels like it happened to me.

Outside in the world, volcanoes erupted, governments rose and collapsed and bartered for hostages, rockets exploded, walls fell. But in Shaker Heights, things were peaceful, and riots and bombs and earthquakes were quiet thumps, muffled by distance.

As an educator and advocate, I want to be a part of encouraging and supporting movers and shakers of our world. I do not want to be a part of suppressing them.

Start small. Identify a few things around you that others need help with. Paul Newman started small. He grew up a few blocks from my home in Shaker Heights and sold lemonade on the corner. Now he sells lemonade all over the world, and most of the profits go to help children. The key here is to do something small with a big heart and stick with it.

Across many parts of the Western world, salt and pepper shakers take up a prominent space on kitchen and dining room tables. As everyone knows, most are uniform in appearance: three pinprick holes on the saltshaker, and a single one atop the pepper. If you live in Asia, however, the number of holes is reversed, with three on the pepper shaker and one on the saltshaker, thanks to the popularity of pepper in Asian countries and the cultural preference for soy sauce. This

Chloride is essential for digestion and in respiration. Without sodium, which the body cannot manufacture, the body would be unable to transport nutrients or oxygen, transmit nerve impulses, or move muscles, including the heart. An adult human being contains about 250 grams of salt, which would fill three or four salt-shakers, but is constantly losing it through bodily functions. It is essential to replace this lost salt. A

Given the vast surplus of food, at least in the West, does the world really need more food?

For starters, a masculine spirituality would emphasize movement over stillness, action over theory, service to the world over religious discussions, speaking the truth over social niceties and doing justice instead of any self-serving “charity.” Without a complementary masculine, spirituality becomes overly feminine (which is really a false feminine!) and is characterized by too much inwardness, preoccupation with relationships, a morass of unclarified feeling and religion itself as a security blanket. This prevents a journey to anyplace new, and fosters a constant protecting of the old. It is no-risk religion, just the opposite of Abraham, Moses, Paul and Jesus. In my humble masculine opinion I believe much of the modern, sophisticated church is swirling in what I will describe as a kind of “neuter” religion. It is one of the main reasons that doers, movers, shakers and change agents have largely given up on church people and church groups. As one very effective woman said to me, “After a while you get tired of the in-house jargon that seems to go nowhere.” A neuter spirituality is the trap of those with lots of leisure, luxury and self-serving ideas. They have the option not to do, not to change, not to long and thirst for justice. It can take either a liberal or a conservative form, but in either case, it becomes an inoculation against any deep spiritual journey. That’s why I call it “neuter.” It generates no real sexual energy or life.

The whole thing boils down to this paradox: if you are going to be a hero then you must give a gift. If you are the average man you give your heroic gift to the society in which you live, and you give the gift that society specifies in advance. If you are an artist you fashion a peculiarly personal gift, the justification for your own heroic identity, which means that it is always aimed at least partly over the heads of your fellow men. After all, they can't grant the immortality of your personal soul. As Rank argued in the breathtaking closing chapters of Art and Artist, there is no way for the artist to be at peace with his work or with the society that accepts it. The artist's gift is always to creation itself, to the ultimate meaning of life, to God. We should not be surprised that Rank was brought to exactly the same conclusion as Kierkegaard: that the only way out of human conflict is full renunciation, to give one's life as a gift to the highest powers. Absolution has to come from the absolute beyond. As Kierkegaard, Rank showed that this rule applied to the strongest, most heroic types-not to trembling and empty weaklings. To renounce the world and oneself, to lay the meaning of it to the powers of creation, is the hardest thing for man to achieve-and so it is fitting that this task should fall to the strongest personality type, the one with the largest ego. The great scientific world-shaker Newton was the same man who always carried the Bible under his arm.

Conservative elites first turned to populism as a political strategy thanks to Richard Nixon. His festering resentment of the Establishment’s clubby exclusivity prepared him emotionally to reach out to the “silent majority,” with whom he shared that hostility. Nixon excoriated “our leadership class, the ministers, the college professors, and other teachers… the business leadership class… they have all really let down and become soft.” He looked forward to a new party of independent conservatism resting on a defense of traditional cultural and social norms governing race and religion and the family. It would include elements of blue-collar America estranged from their customary home in the Democratic Party. Proceeding in fits and starts, this strategic experiment proved its viability during the Reagan era, just when the businessman as populist hero was first flexing his spiritual muscles. Claiming common ground with the folkways of the “good ole boy” working class fell within the comfort zone of a rising milieu of movers and shakers and their political enablers. It was a “politics of recognition”—a rediscovery of the “forgotten man”—or what might be termed identity politics from above. Soon enough, Bill Clinton perfected the art of the faux Bubba. By that time we were living in the age of the Bubba wannabe—Ross Perot as the “simple country billionaire.” The most improbable members of the “new tycoonery” by then had mastered the art of pandering to populist sentiment. Citibank’s chairman Walter Wriston, who did yeoman work to eviscerate public oversight of the financial sector, proclaimed, “Markets are voting machines; they function by taking referenda” and gave “power to the people.” His bank plastered New York City with clever broadsides linking finance to every material craving, while simultaneously implying that such seductions were unworthy of the people and that the bank knew it. Its $1 billion “Live Richly” ad campaign included folksy homilies: what was then the world’s largest bank invited us to “open a craving account” and pointed out that “money can’t buy you happiness. But it can buy you marshmallows, which are kinda the same thing.” Cuter still and brimming with down-home family values, Citibank’s ads also reminded everybody, “He who dies with the most toys is still dead,” and that “the best table in the city is still the one with your family around it.” Yale preppie George W. Bush, in real life a man with distinctly subpar instincts for the life of the daredevil businessman, was “eating pork rinds and playing horseshoes.” His friends, maverick capitalists all, drove Range Rovers and pickup trucks, donning bib overalls as a kind of political camouflage.

The movers & shakers of the world are not imbued with special powers. Once you realize that, you too can attain your rightful mantle.

If your wine is more acidic than the dish you’re having with it, consider adding a squeeze of lemon or a drizzle of vinegar to the dish to balance the pairing.   If your dish is more acidic than your wine, consider adding salt (e.g., either from a salt shaker, or another salty element common to your dish’s region of the world — say, soy sauce for an Asian dish, or anchovies for a Mediterranean dish) to balance the pairing.

The pseudonymous apostate Ibn Warraq makes an important distinction: there are moderate Muslims, but no moderate Islam. Millions of Muslims just want to get on with their lives, and there are--or were--remote corners of the world where, far from Mecca, Muslim practices reached accommodation with local customs. But all of the official schools of Islamic jurisprudence commend sharia and violent jihad. So a "moderate Muslim" can find no formal authority to support his moderation. And to be a "moderate Muslim" publicly means standing up to the leaders of your community, to men like Shaker Elsayed, leader of the Dar al Hijrah, one of America's largest mosques, who has told his core-ligionists in blunt terms: "The call to reform Islam is an alien call.

A memo to a higher office Open letter to the powers that be To a god, a king, a head of state A captain of industry To the movers and the shakers... Can't everybody see? It ought to be second nature I mean, the places where we live Let's talk about this sensibly We're not insensitive I know progress has no patience But something's got to give I know you're different You know I'm the same We're both too busy To be taking the blame I'd like some changes But you don't have the time We can't go on thinking It's a victimless crime No one is blameless But we're all without shame We fight the fire while we're feeding the flames Folks have got to make choices And choices got to have voices Folks are basically decent Conventional wisdom would say But we read about the exceptions In the papers every day It ought to be second nature At least, that's what I feel Now I lay me down in Dreamland I know perfect's not for real I thought we might get closer But I'm ready to make a deal Today is different, and tomorrow the same It's hard to take the world the way that it came Too many rapids keep us sweeping along Too many captains keep on steering us wrong It's hard to take the heat It's hard to lay blame To fight the fire while we're feeding the flames

When I started at Freedman’s, during orientation, a speaker who was an alumna and board member talked of sitting in economics class next to a shy young man with a thick West African accent. They struck up a friendship, she said, pausing to wink and nod, which I took as an insinuation of a more intimate relationship. The woman ended the story with his name, and I recognized it as the name of the warlord-turned-dictator-for-life of a small African republic. We were supposed to be impressed by the prominence of our alums, and at the same time we were encouraged to wonder what sort of world-shaker sat beside us. One day the dictator will be overthrown and executed or tried in The Hague for crimes against humanity.

Women like Hild chose to join monasteries, rising to positions of great power as abbesses, gaining wisdom and influencing decision-making within the newly emerging church. They had a choice and they embraced lives that brought them in touch with the Christian continent, with new ideas, beautiful art and architecture, and a world of stories, saints and sinners that would change the ideological landscape of Britain long-term. Not until the last decades have women been able to assume such roles within the modern church, but for a short time in the seventh century they were the movers and shakers. [...]

The middle class of 1920s America loved a cocktail party. Stores began selling tools and accessories for home mixology, like shakers, serving trays and cocktail glasses. Since middle-class Americans didn’t have the money for a bottle of champagne, they usually drank lower-quality bootleg liquor. These spirits really needed to be mixed into a cocktail to be palatable, a cocktail being the best way to mask the harsh flavor.

We are the music makers, And we are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams;— World-losers and world-forsakers, On whom the pale moon gleams: Yet we are the movers and shakers Of the world for ever, it seems.

Say this saltshaker is me.” He picks up the pepper with his other hand. “And the pepper is you. To the outside world and even to us at first, we don’t seem like we should go together. I’m brash and hard. You’re soft and beautiful. But we do go together, Red.” He presses the shakers together. “We go together perfectly.

From the beginning, the SS Deutschland was beset by problems, She was known as the “Cocktail Shaker” when she was first launched in 1923. On her trials, it was noticed that the ship had a serious vibration problem due to an imbalance in her twin shafts or perhaps her massive bronze propellers. Because of a lack of funding, this vibration was accepted and remained so for the first six years of her existence. It was an embarrassment to have a ship represent the German Merchant Marine, Handelsmarine, that was handicapped from the start. However, she was still considered the pride of the Hamburg-Amerika Line, a company with rich traditions that was founded in 1847. So, when the Deutschland left Hamburg for the first time on March 27, 1924, she moved slowly down the Elbe River past Blohm und Voss, the massive dockyard where she had been built. At the time of her maiden voyage, the entire city celebrated when the Deutschland headed down the Elbe River towards the North Sea. Other ships in the harbor fittingly saluted her by blowing their deep throaty whistles, as small craft such as tugboats and fireboats pumped frothy white streams of the brackish river water high into the air. By the time I boarded her for my voyage to the United States in November, 1934, the SS Deutschland was over 11 years old and, although she was still Hamburg-Amerika Line’s flagship, she was beginning to show her age. Germans, who prided themselves in their knowledge of science and engineering, were falling behind other European countries. Paying retribution to the victors of World War I had drained the German treasury and as a nation, they resented it. Hostility had increased and the pressure it put on the people was obvious. Many looked to Hitler to make “Germany great again.

We are the music makers, And we are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams”,’ Holmes quoted, ‘“World-losers and world-forsakers, On whom the pale moon gleams: Yet we are the movers and shakers, Of the world for ever, it seems.

There are two types of people in the world: the history makers, and everyone else. Are you ahistorical, outside history, just along for the ride, for the shits and giggles, or are you actually helping to shape history? If you’re not on the side of the history shapers and history makers, fuck off. You’re irrelevant. You’re a joke. Play your part. Spectators not welcome. Sideline snipers – what a waste of space. If you’re not in front of the curtain, where are you? Hiding? You’re invisible, and the world doesn’t care whether you are there or not. Get on the fucking stage and deliver the best performance of your life. We have brought you to the dance. Hop if you can.

The movers and shakers of the world are often professional modelers—people who have mastered the art of learning everything they can by following other people’s experience rather than their own. They know how to save the one commodity none of us ever get enough of—time.