Es zinu, ka tas izklausīsies ciniski un ļauni, bet visiem tiem cilvēkiem, kuri želabainā balsī apgalvo, ka procesi tiek virzīti un lietas jau pamazām uzlabojas, bet likumu mainīšana un sistēmas pārorganizēšana paņem laiku, es gribētu paskaidrot, cik daudz laika man ir paņēmis tas, ka es nonstop meklēju mācību literatūru, kamēr citi to vienkārši lejupielādē, cik daudz laika paņem visas tās reizes, kad teksts ir formātā, kuru uzreiz nevar konvertēt, tāpēc man tas vispirms (dažreiz katra lapa atsevišķi) ir jākopē word dokumentā, lai iegūtu failu, ar kuru var tālāk kaut ko darīt, cik laika ir paņēmušas visas tās reizes, kad es esmu pārrakusi internetu un neatradusi vajadzīgo tekstu - jūs nevaratr ieodmāties, cik daudz laika man tas viss paņem. Bezjēdzīgs darbs, kā vietā es varētu darīt tik daudz sakarīgu lietu, piemēram, lasīt visus tos tekstus (:D). Un tāpēc vien, ka kādi citi cilvēki neprot savu laiku sakarīgi izmantot, lai sakārtotu sistēmu. Man ir apnikušas visas šīs atrunas. Ir iespējams lietas mainīt, ja mēs nezinām, kā, ir citvalstu piemēri, kurus izmantot.

There is then throughout Urapmin Christianity a tension between the way it relates the Urapmin to the white world on the one hand but problematizes that relationship on the other. Jesus is a white who is consistently available and who "sacrificed" himself to redeem the Urapmin's "debts" (terms that are very meaningful to the Urapmin), yet as a divine figure he is also distant in a manner similar to other whites. Christian whites are willing to include Urapmin in their world as students, but they remain the authorities in regard to the religion to which both groups cleave. There is hope that the Urapmin can join equally with whites in Christianity as a community of practice in Sunday morning worship, but their own moral failings and the community troubles to which they lead mean that the Urapmin can rarely reach the standards necessary to achieve this equivalence. In all of these cases, it is clear that Christianity has taken the Urapmin some way down the road to meaningful participation in the white world, but just as clearly it has not yet taken them as far in that direction as they want to go.
(..)
My own use of the phrase to describe the Urapmin's sense of their own responsibility for their failure to participate more fully in the white, global world is not far off, however, because the primary feature of heaven is that it is a place where Urapmin will live with whites and in the manner of whites, and where the world community in which they now work hard to find a foothold will be realized as one in which the Urapmin participate on the same terms as whites.

(Joel Robbins ""When Do You Think the World will End?": Globalization, Apocalypticism, and the Moral Perils of fieldwork in "Last New Guinea"")

"Listen Joel, the people of the church have chosen me as the pastor and I am doing this work. I am telling you that I am now the pastor so that [if] you see that the time of the last days has come near or that people are talking about the last days then you must quickly send me a letter and I can tell my church."
I sent him some clothes and some aspirin, and I wrote that no, no one I knew was talking about the last days and that I had not seen any signs. I think I now know enough about our relationship to assume that he was glad for this information, and that he was pleased that I could be trusted to keep a lookout for him at the other end of the world from last New Guinea.

(Joel Robbins ""When Do You Think the World will End?": Globalization, Apocalypticism, and the Moral Perils of fieldwork in "Last New Guinea"")