When you brought the Industrial Revolution in, all of a sudden India and China went from being the dominant global powers to being powers dominated by those who understood how to apply this new technology.
When you go and you tour Europe, or you go and you tour Egypt, or you go and you tour Iraq, or you go and you tour Afghanistan, or India, or whatever. Governments get to a point where they're illegitimate because people just give up on them as far as being leaders who have their country's interests at heart.
Borlaug would be one figure that I think fundamentally changed India, China, all of Southeast Asia, and gave them the time to be able to build on other things.
We traditionally in this world didn't have enough calories to feed all of us and had huge famines, not just in Africa, but had them across India, across Southeast Asia, and across China. Because of Borlaug's work at Simit and because of this we have huge excess, until very recently, in agricultural produce and the prices went through the floor.
China has, all of a sudden, found a way of putting the best of the best to work to build an economy that is growing at 10% to 12% per year, and now India is following. And those changes and how quickly they've come out of this mess, how little debt they have, is really important.
Very often we talk about India and China, but not really Malaysia and Indonesia. The potential in the shift to the East is going to be great and very important for this country.
You look at the world situation, look at London, Paris, Italy, it is all basically the same as the U.S. Then you look at other places such as India, Bali, with warmer climates, you know the Southern climates, they are very different. I think there is a time and place for everything and in Australia, for example, it is completely the opposite. I don't think we can be designing for that customer per se.
When I go to Bali, when I come to India and travel and see different cultures. I make sure I'm involved in the world out there, creatively, culturally.
When I came to Delhi first and said, "This is not India. And then I was taken to Varanasi and there I loved, loved the culture. It was a beautiful journey. The way the people dressed - even the poorest people, and the fabrics! With vegetable dyes, and I was fascinated by the color. But in the end I loved the men - all in white - so many shades of white. And I said, "What am I going to do? A color collection or a white collection?" I finally did a neutral white collection.
I was so overwhelmed by India when I first came - it still inspires me because I still go for the culture, I still go for the colors.
Given that I was interested in physics, I think it was easier for me to do physics in India.
I think the structures of exclusion are more systematically built up in American society, for example, so that young girls interested in science eventually lose their confidence over time. The structures of exclusion work against them. We have other structures of exclusion in India, but not around modern scientific knowledge.
Nobody defines it as something women shouldn't be doing. In a way, there are more mathematicians, more doctors, more scientists in India than there are in this country. We even had a woman head of state, and that's something the United States has yet to catch up with.
I started out in nuclear physics. But after I became more sensitized to the environmental and health implications of the nuclear system - I was being trained to be the first women in the fast-breeder reactor in India (and was in it when it first went critical) - I didn't feel comfortable with it. So I went into theoretical physics.
The first issue that compelled me was a very strange split between India being highly development scientifically (we were the third biggest scientific manpower in the world then) and yet at the same time struggling with amazing poverty. The linear equation that says that modern science equals progress and the reduction of poverty did not apply to India. It wasn't working.
My father had been a forester and I had grown up on those hills. I had seen forests and streams disappear. I jumped into Chipko movement and started to work with the peasant women. I learned from them about what forests mean for a rural woman in India in terms of firewood and fodder and medicinal plants and rich knowledge.
In India, crossbreeding programs aimed at mimicking the milk yields of Western cows like the Jerseys and the Holsteins actually breed out the capacity of our animals to pull ploughs and pulley-cars. So, thanks to cross-breeding programs, we now have humpless cattle with no stamina.
There is now a patent restricting the use of an herb called philantis neruri for curing jaundice. An even more blatant example is the use of turmeric for healing wounds, which is something every mother and grandmother does in every home in India. Now the Mississippi Medical Center claims to have "invented" the capacity of turmeric to heal wounds.
I've just been told that Nestle has taken out patents on the making of pullao. (Pullao is the way we make our rice in India, with either vegetables or meat or whatever.) Before you know it, every common use of plants will be patented by a Western corporation.
In England, the population explosion can be linked very clearly with the enclosure of the commons that uprooted the peasants from their land. In India, it was the same thing: the population increased at the end of the 18th century when the British took over and Indian lands were colonized. Instead of the land feeding Indian people it started to feed the British empire. So we had destitution. Destitute people who don't have their own land to feed themselves can only feed themselves by having larger numbers, therefore they multiply. It's the rational response of a dispossessed people.
India is a culture in which religious life and spirituality is very much on the surface of things. That doesn't mean it doesn't have depth, but it is very visible. There are lots of temples, lots of Islamic centers, lots of gurdwaras, and lots of teachers.
The idea of going on a spiritual journey is really part of the DNA of India itself.
The journey to sacred places is the most common way that people travel in India. They are always going on pilgrimages to sacred places. They are always undertaking spiritual journeys to visit the great shrines in the Himalayan tier of pilgrimage places; these places are called tirthas, a word that means "crossing place," a place where you can cross the river to the far shore but also cross over into another dimension of life. Cross over to heaven, in one sense it's used.
If you went to the headwaters of most rivers of the United States, you'd have a wonderful naturalistic hike or trek, but you wouldn't find a shrine there. At the headwaters of the rivers of India, they are pilgrimage places.
India is simply dotted with pilgrimage places, and with teachers and very powerful spiritual guides.
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