Becoming Kin Quotes

Snake Street is an area I should avoid. Yet that night I was drawn there as surely as if I had an appointment.  The Snake House is shabby on the outside to hide the wealth within. Everyone knows of the wealth, but facades, like the park’s wall, must be maintained. A lantern hung from the porch eaves. A sign, written in Utte, read ‘Kinship of the Serpent’. I stared at that sign, at that porch, at the door with its twisted handle, and wondered what the people inside would do if I entered. Would they remember me? Greet me as Kin? Or drive me out and curse me for faking my death?  Worse, would they expect me to redon the life I’ve shed? Staring at that sign, I pissed in the street like the Mearan savage I’ve become. As I started to leave, I saw a woman sitting in the gutter. Her lamp attracted me. A memsa’s lamp, three tiny flames to signify the Holy Trinity of Faith, Purity, and Knowledge.  The woman wasn’t a memsa. Her young face was bruised and a gash on her throat had bloodied her clothing. Had she not been calmly assessing me, I would have believed the wound to be mortal. I offered her a copper.  She refused, “I take naught for naught,” and began to remove trinkets from a cloth bag, displaying them for sale. Her Utte accent had been enough to earn my coin. But to assuage her pride I commented on each of her worthless treasures, fighting the urge to speak Utte. (I spoke Universal with the accent of an upper class Mearan though I wondered if she had seen me wetting the cobblestones like a shameless commoner.) After she had arranged her wares, she looked up at me. “What do you desire, O Noble Born?” I laughed, certain now that she had seen my act in front of the Snake House and, letting my accent match the coarseness of my dress, I again offered the copper.  “Nay, Noble One. You must choose.” She lifted a strand of red beads. “These to adorn your lady’s bosom?”             I shook my head. I wanted her lamp. But to steal the light from this woman ... I couldn’t ask for it. She reached into her bag once more and withdrew a book, leather-bound, the pages gilded on the edges. “Be this worthy of desire, Noble Born?”  I stood stunned a moment, then touched the crescent stamped into the leather and asked if she’d stolen the book. She denied it. I’ve had the Training; she spoke truth. Yet how could she have come by a book bearing the Royal Seal of the Haesyl Line? I opened it. The pages were blank. “Take it,” she urged. “Record your deeds for study. Lo, the steps of your life mark the journey of your soul.”   I told her I couldn’t afford the book, but she smiled as if poverty were a blessing and said, “The price be one copper. Tis a wee price for salvation, Noble One.”   So I bought this journal. I hide it under my mattress. When I lie awake at night, I feel the journal beneath my back and think of the woman who sold it to me. Damn her. She plagues my soul. I promised to return the next night, but I didn’t. I promised to record my deeds. But I can’t. The price is too high.

Gwenvael looked down at his body. Horrified, he sat up. “What is this? What’s happened to me?” “Calm down. It’ll heal quick enough, I’m sure.” “Heal? I’m hideous!” “You’re alive.” “Hideously alive!” He covered her face with his hands. “Don’t look at me! Look away!” “Stop it!” She pulled at his hands. “Have you lost your mind?” Gwenvael dropped back to the bed, turned his face toward the wall. “You know what this means, don’t you?” “Gwenvael—” “I’ll have to live alone, at the top of a castle somewhere. I’ll hide from the daylight and only come out at night.” “Please stop this.” “I’ll be alone but not for long because you’ll all want me more. You’ll lust for the beautiful warrior I once was and pity the hideous creature I’ve become. Most importantly, you’ll want to soothe my pain.” He looked at her again. “Don’t you want to soothe my pain? Right now? Without that dress on?” “No. I do not.” Dagmar tried to stand, and Gwenvael caught her hand, pulling her back down. “You can’t leave me. I’m tortured and brooding. You need to show me how much you adore me so I can learn to love myself again.” “You’ve never stopped loving yourself.” “Because I’m amazing.

Of course you don’t trust Braith. You don’t trust anybody,” Ghleanna reminded their brother. “You don’t trust the air.” “Because it tends to become unseasonably chilly when I’d prefer it to be warm. It’s as if it does it on purpose.

He lifted the slice of cake and bit into it and turned the page. The old musty album with its foxed and crumbling paper seemed to breathe a reek of the vault, turning up one by one these dead faces with their wan and loveless gaze out toward the spinning world, masks of incertitude before the cold glass eye of the camera or recoiling before this celluloid immortality or faces simply staggered into gaga by the sheer velocity of time. Old distaff kin coughed up out of the vortex, thin and cracked and macled and a bit redundant. The landscapes, old backdrops, redundant too, recurring unchanged as if they inhabited another medium than the dry pilgrims shored up on them. Blind moil in the earth's nap cast up in an eyeblink between becoming and done. I am, I am. An artifact of prior races.

The very nature of materiality is an entanglement. Matter itself is always already open to, or rather entangled with, the "Other." The intra-actively emergent "parts" of phenomena are coconstituted. Not only subjects but also objects are permeated through and through with their entangled kin; the other is not just in one's skin, but in one's bones, in one's belly, in one's heart, in one's nucleus, in one's past and future. This is as true for electrons as it is for brittlestars as it is for the differentially constituted human . . . What is on the other side of the agential cut is not separate from us--agential separability is not individuation. Ethics is therefore not about right response to a radically exterior/ized other, but about responsibility and accountability for the lively relationalities of becoming of which we are a part.

I am convinced that the real remedy is intermarriage. Fusion of blood can alone create the feeling of being kith and kin, and unless this feeling of kinship, of being kindred, becomes paramount, the separatist feeling—the feeling of being aliens—created by caste will not vanish.

Settlers are not immigrants. Immigrants come to a place and become part of the existing political system.

Being confronted with racist ideas or behavior—our own or in the systems we’re part of—is hard, but it is not the worst thing. The worst thing is being unwilling to listen, unwilling to do better.

In a cruel twist of irony, they achieved the immortality they’d been seeking. It’s believed that the hollows can live thousands of years, but it is a life of constant physical torment, of humiliating debasement—feeding on stray animals, living in isolation—and of insatiable hunger for the flesh of their former kin, because our blood is their only hope for salvation. If a hollow gorges itself on enough peculiars, it becomes a wight.

Thing is, as ye git aulder, this character-deficiency gig becomes mair sapping. Thir wis a time ah used tae say tae aw the teachers, bosses, dole punters, poll-tax guys, magistrates, when they telt me ah was deficient:'Hi, cool it, gadge, ah'm jist me, jist intae a different sort ay gig fae youse but, ken?' Now though, ah've goat tae concede thit mibee they cats had it sussed. Ye take a healthier slapping the aulder ye git. The blows hit hame mair. It's like yon Mike Tyson boy at the boxing, ken? Every time ye git it thegither tae make a comeback, thir's jist a wee bit mair missin. So ye fuck up again. Yip, ah'm jist no a gadge cut oot fir modern life n that's aw thir is tae it, man. Sometimes the gig goes smooth, then ah jist pure panic n it's back tae the auld weys. What kin ah dae?

There are so many losses already, and there will be may more. Renewed generative flourishing cannot grow from myths of immortality or failure to become-with the dead and the extinct. (101)

Many people, observing religious conflict in the contemporary world, have become hostile to religion as such and regard it as a source of violence and intolerance.5 In a world of overlapping and plural religious environments, this can clearly be the case. But they fail to put religion in its broader historical context, where it was a critical factor in permitting broad social cooperation that transcended kin and friends as a source of social relationships. Moreover, secular ideologies like Marxism-Leninism or nationalism that have displaced religious beliefs in many contemporary societies can be and have been no less destructive due to the passionate beliefs that they engender.

Nature gave you brothers and sisters and you have no right to choose who should become your relative. But the good news is that you have the right to choose your friends. You determine who to be free with and who to fire out.

p. 26: Unlike the Christian creation story, the Anishinaabe creation story does not contain a fall or an expulsion. Our expulsion only happens later: at the time of colonization, when the Western world arrives at our doorstep.

Concepts of race are malleable and strategic, always benefiting those in power. A particular understanding of race allowed Americans to increase the population of those they wanted to continue enslaving and to erase the population of those they wanted to disappear.

The children in my dreams speak in Gujarati turn their trusting faces to the sun say to me care for us nurture us in my dreams I shudder and I run. I am six in a playground of white children Darkie, sing us an Indian song! Eight in a roomful of elders all mock my broken Gujarati English girl! Twelve, I tunnel into books forge an armor of English words. Eighteen, shaved head combat boots - shamed by masis in white saris neon judgments singe my western head. Mother tongue. Matrubhasha tongue of the mother I murder in myself. Through the years I watch Gujarati swell the swaggering egos of men mirror them over and over at twice their natural size. Through the years I watch Gujarati dissolve bones and teeth of women, break them on anvils of duty and service, burn them to skeletal ash. Words that don't exist in Gujarati : Self-expression. Individual. Lesbian. English rises in my throat rapier flashed at yuppie boys who claim their people “civilized” mine. Thunderbolt hurled at cab drivers yelling Dirty black bastard! Force-field against teenage hoods hissing F****ing Paki bitch! Their tongue - or mine? Have I become the enemy? Listen: my father speaks Urdu language of dancing peacocks rosewater fountains even its curses are beautiful. He speaks Hindi suave and melodic earthy Punjabi salty rich as saag paneer coastal Kiswahili laced with Arabic, he speaks Gujarati solid ancestral pride. Five languages five different worlds yet English shrinks him down before white men who think their flat cold spiky words make the only reality. Words that don't exist in English: Najjar Garba Arati. If we cannot name it does it exist? When we lose language does culture die? What happens to a tongue of milk-heavy cows, earthen pots jingling anklets, temple bells, when its children grow up in Silicon Valley to become programmers? Then there's American: Kin'uh get some service? Dontcha have ice? Not: May I have please? Ben, mane madhath karso? Tafadhali nipe rafiki Donnez-moi, s'il vous plait Puedo tener….. Hello, I said can I get some service?! Like, where's the line for Ay-mericans in this goddamn airport? Words that atomized two hundred thousand Iraqis: Didja see how we kicked some major ass in the Gulf? Lit up Bagdad like the fourth a' July! Whupped those sand-niggers into a parking lot! The children in my dreams speak in Gujarati bright as butter succulent cherries sounds I can paint on the air with my breath dance through like a Sufi mystic words I can weep and howl and devour words I can kiss and taste and dream this tongue I take back.

Historian Roxanne Dunbar-Ortiz talks about the process of “unforgetting.” The divisions between us are only possible because we have forgotten our history, forgotten our creation stories. Forgotten how to articulate the knowledge that is held in unspoken ways. Unforgetting is the process of reclaiming that knowledge—of moving these truths that our society holds silently out to where we can articulate them and examine them. Then we can see if they really are a center worth revolving around, worth the emotional response they engender.

In genealogy you might say that interest lies in the eye of the gene holder. The actual descendants are far more intrigued with it all than the listeners, who quickly sink into a narcoleptic coma after the second or third great-great-somebody kills a bear or beheads Charles I, invents the safety pin or strip-mines Poland, catalogues slime molds, dances flamenco, or falls in love with a sheep. Genealogy is a forced march through stories. Yet everyone loves stories, and that is one reason we seek knowledge of our own blood kin. Through our ancestors we can witness their times. Or, we think, there might be something in their lives, an artist’s or a farmer’s skill, an affection for a certain landscape, that will match or explain something in our own. If we know who they were, perhaps we will know who we are. And few cultures have been as identity-obsessed as ours. So keen is this fascination with ancestry, genealogy has become an industry. Family reunions choke the social calendar. Europe crawls with ancestor-seeking Americans. Your mother or your spouse or your neighbors are too busy to talk to you because they are on the Internet running “heritage quests.” We have climbed so far back into our family trees, we stand inches away from the roots where the primates dominate.

First loves take us like that. But because they rarely have any consequence (few marry the sixth-grade sweetheart), people slight them. They exist in the thin cliche of bad country tunes, thus becoming generic, sandblasted of peculiarities. Our own features in youth have not yet been sharply carved. So in some way, we don’t exist. Thus we mock ourselves for loving so easily and in the process choke the breath from our first darlings.Which denies their truth, I think, for my inner life took full shape around such love. I learned to imagine around his face. Before such enchantment takes us, there are only the faces of parents, other kin. Those are doled out to us; they are us in some portion. These first beloveds are other. And we invent ourselves by choosing them.

There are no meaningful translations for these terms. They are needlessly recursive. They contain no usable intelligence, yet they are structured intelligently; there is no chance they could have arisen by chance. The only explanation is that something has coded nonsense in a way that poses as a useful message; only after wasting time and effort does the deception becomes apparent. The signal functions to consume the resources of a recipient for zero payoff and reduced fitness. The signal is a virus. Viruses do not arise from kin, symbionts, or other allies. The signal is an attack.

Land theft is not only the taking of land; it is the profound alteration of it through extraction rather than relationship. Land theft includes extracting water, extracting lumber, extracting minerals and animals and people.

She'd surrendered son and brother here, her home-hall become a brutal battlefield. Innocent of crime, yet cursed, captured, speared, worse. Hoc's daughter was savaged by sorrow, grief-gutted. Who wouldn't weep, as dawn drove feud-daggers deeper, the sun scoring her son's wounds, day breaking upon her dearest dead? They'd been her heart, her happiness, her hopes. War had wrung them ragged, dragged them to death across a court of sword-crossed kin.

Whereas before the road, the sea, the trees, the airm the sun all spoke differently to me, now they spoke one language od unity. Tree took account of road, which was aware of air, which was mindful of sea, which shares things with sun. Every element lived in harmonious relation with its neighbor, and all was with and kin. I knelt a mortal; I arose an immortal. I felt like that centre of a small circle coinciding with the centre of a much larger one. Batman met Allah,

You know not, yet, the sort of love that strikes like a lightning bolt, that clutches hold of you by the heart, as irrevocably as death; that becomes the lodestar by which you steer the rest of your life . . . it is in the nature of your kin, to love this way.

Religion? 'tis as naught to us, our contempt for it grows the better acquainted with it we become; allies... kin... friends... judges? there's none of that in this place, dear girl, you will discover nothing but cruelty, egoism, and the most sustained debauchery and impiety.

My children,” Lik-Rifa growled, her voice like a mountain slide, like a summer storm fractured with lightning, rumbling into the distance. A tremor passed through her, from snout to tail, and then her shape was shimmering, twisting and coiling like mist, shifting and changing, contracting, shrinking, until a woman stood before Ilska and her kin. She was tall, taller than any man, at least as big as the bull troll Elvar had slain on Iskalt Island. Her body was lean and striated, skin pale and raw and scabbed, weeping pus. Blood oozed from wounds. She was clothed in a tunic of grey, red-woven at the neck and hem, a belt studded with gold about her waist and a dark cloak billowing about her like wings. Her hair, black as jet, streaked with silver, was pulled back tightly, braids woven into it. She had a sharply beautiful face. Red coals glowed in her eyes. “What has become of my world, my children, my warbands?” she said, her voice hard as the north wind, a tremor shivering through it. She looked around at the battle-plain, the shapes of the long-dead become part of the landscape. Her red eyes flickered to Ilska.

When, soon, they join in their happy wedding-bonds— and wedded let them be—in pacts of peace at last, never command the Latins, here on native soil, to exchange their age-old name, to become Trojans, called the kin of Teucer, alter their language, change their style of dress. Let Latium endure.

Tears unnumbered ye shall shed; and the Valar will fence Valinor against you, and shut you out, so that not even the echo of your lamentation shall pass over the mountains. On the House of Fëanor the wrath of the Valar lieth from the West unto the uttermost East, and upon all that will follow them it shall be laid also. Their Oath shall drive them, and yet betray them, and ever snatch away the very treasures that they have sworn to pursue. To evil end shall all things turn that they begin well; and by treason of kin unto kin, and the fear of treason, shall this come to pass. The Dispossessed shall they be for ever. Ye have spilled the blood of your kindred unrighteously and have stained the land of Aman. For blood ye shall render blood, and beyond Aman ye shall dwell in Death's shadow. For though Eru appointed to you to die not in Eä, and no sickness may assail you, yet slain ye may be, and slain ye shall be: by weapon and by torment and by grief; and your houseless spirits shall come then to Mandos. There long shall ye abide and yearn for your bodies, and find little pity though all whom ye have slain should entreat for you. And those that endure in Middle-earth and come not to Mandos shall grow weary of the world as with a great burden, and shall wane, and become as shadows of regret before the younger race that cometh after. The Valar have spoken.

We are among the first peoples in human history who do not broadly inherit religious identity as a given, a matter of kin and tribe, like hair color and hometown. But the very fluidity of this—the possibility of choice that arises, the ability to craft and discern one’s own spiritual bearings—is not leading to the decline of spiritual life but its revival. It is changing us, collectively. It is even renewing religion, and our cultural encounter with religion, in counterintuitive ways. I meet scientists who speak of a religiosity without spirituality—a reverence for the place of ritual in human life, and the value of human community, without a need for something supernaturally transcendent. There is something called the New Humanism, which is in dialogue about moral imagination and ethical passions across boundaries of belief and nonbelief. But I apprehend— with a knowledge that is as much visceral as cognitive— that God is love. That somehow the possibility of care that can transform us— love muscular and resilient— is an echo of a reality behind reality, embedded in the creative force that gives us life.

But we belong to no one, we’re always on some frontier, always someone’s dowry. Is it then surprising that we’re poor? For centuries we’ve been trying to find, trying to recognize ourselves. Soon we won’t even know who we are, we’re already forgetting that we’ve even been striving for anything. Others do us the honor of letting us march under their banners, since we have none of our own. They entice us when they need us, and reject us when we’re no longer any use to them. The saddest land in the world, the most unhappy people in the world. We’re losing our identity, but we cannot assume another, foreign one. We’ve been severed from our roots, but haven’t become part of anything else; foreign to everyone, both to those who are our kin and those who won’t take us in and adopt us as their own. We live at a crossroads of worlds, at a border between peoples, in everyone’s way. And someone always thinks we’re to blame for something. The waves of history crash against us, as against a reef. We’re fed up with those in power and we’ve made a virtue out of distress: we’ve become noble-minded out of spite. You’re ruthless on a whim. So who’s backward?

So I help you defeat your brother,” he cut in churlishly. “And then what are your plans?” Annwyl frowned. “My plans?” “Yes. Your plans. You take your brother’s head, your troops are waiting. What is the next thing that you do?” Annwyl just stared at him. He realized in that instant that the girl had no plans. None. No grand schemes of controlling the world. No plots to destroy any other empires. Not even the plan to have a celebratory dinner. “Annwyl, you’ll be queen. You’ll have to do something.” “But I don’t want to be queen.” Her body shook with panic, and he could hear it in her voice. “You take his head, you’ll have little choice.” “What the hell am I supposed to do as queen?” “Well . . . you could try ruling.” “That sounds awfully complicated.” “I don’t understand you.” “What do you mean?” “You command the largest rebellion known to this land. From what I understand, your troops are blindingly loyal to you. And other kingdoms send you reinforcements and gold.” “Your point?” “You’re already queen, Annwyl. You just need to take the crown.” She shook her head. “My father didn’t believe in crowns. There’s a throne, though.” “Then take your throne. Take it and become queen.

So, what is it, woman?” She raised one delicate eyebrow and he felt as if she’d dug down into his very soul. “I have word of Annwyl of the Dark Plains.” Brastias stood quickly, grasping the woman by the arms; she stood almost as tall as he. “Tell me, witch. Where is she?” She stared at him. “Remove your hands, or I’ll make sure you don’t have any.” Brastias took a deep breath and released her. “She is safe and alive. But she is healing. She won’t be back for another fortnight.” Brastias heaved a sigh of overwhelming relief as he sat heavily in his chair. “Thank the gods. I thought we’d lost her.” “You almost had. But the girl must have the gods smiling down on her.” “Can I see her?” The woman watched him carefully. “No. But I will get any messages you may have to her.” “Give me a few moments, I need to write something.” He grabbed quill and paper and wrote Annwyl a brief-but-to-the-point letter. He folded it, affixed his seal, and handed it to the witch. “Give her this and my love.” “You are her man then?” she asked cautiously. Brastias laughed. He did like his head securely attached to his shoulders. Becoming Annwyl’s man risked that. “Annwyl has no man because there is no man worthy of her. That includes me. So she has become the sister I lost many years ago in Lorcan’s dungeons.” The woman nodded and walked back to the entrance of Brastias’s tent. She stopped before leaving. “She asks,” the witch spoke softly without turning around, “that you not lose hope.” “As long as she lives, we won’t.” Then she was gone. Brastias closed his eyes in relief. Annwyl wasn’t dead. His hope returned.

But, being Himself at once God and man, His flesh and soul were and are holy - and beyond holy. God is holy, just as He was and is and shall be, and the Virgin is immaculate, without spot or stain, and so, too, was that rib which was taken from Adam. However, the rest of humanity, even though they are His brothers and kin according to the flesh, yet remained even as they were, of dust, and did not immediately become holy and sons of God.

Work through the tasks together with others so that when the difficult emotions come, you have somebody to sit with. Be with someone as you let the floodwaters of history—and your ancestors’ and your role in it—wash over you. That way you don’t need to fear the waters of guilt or loss or grief. With the support of others, you can trust that you will surface, still breathing and holding on to a handful of mud with which to imagine and create something new.

When we talk about demonizing or dehumanizing people as part of that destroy-and-replace process, we can take another important lesson from the wendigo. Although he sees beavers instead of people—as something he could consume rather than as humans, like him—the people are unchanged. They may appear to be beavers to the wendigo, but in the stories they remain human. It is the man who consumes them who is transformed. It is the man who consumes them who is dehumanized.

Not all will believe in my teaching. And they who will not believe, will hate it; because it bereaves them of that which they love, and strife will come of it. My teaching, like fire, will kindle the world. And from it strife must arise in the world. Strife will arise in every house. Father against son, mother against daughter; and their kin will become haters of them who understand my teaching, and they will be killed. Because, for him who shall understand my teaching, neither his father, nor his mother, nor wife, nor children, nor all his property, will have any weight.

were more than mere insects. Over time I realized the bees could tell my emotional or energetic state. When I embodied kindness around them, they treated me with the same. A cloud of exuberance surrounded us, as though the bees were templating euphoria into the air. I want you to know I didn’t just tear off my bee suit one day and “become one with the bees.” That took years. But eventually I did retire my bee suit. The first time I walked right up to the hives wearing only a T-shirt and shorts, I felt a bit anxious and self-absorbed, but then I remembered to turn my thoughts away from myself, to open myself to the bees and let them feel me out — which they did. They landed on my bare arms and licked my skin for the salty minerals. When I held a finger next to the entrance, a sweet little bee delicately walked onto my fingertip and faced me. She looked right into my eyes, and for the first time, we saw each other. And so I became part of bee life. Becoming Kin I soon found myself having more intuition about the hives. One morning in early spring, before the flowers had come into bloom, I suddenly had the idea that I should check one of my hives. I found the bees unexpectedly out of food; so I fed them honey saved from the year before. That call I intuitively heard from the hive likely saved its life. Another time I had the feeling that a distant hive in the east pasture was on the verge of swarming. When I walked up to see, sure enough, they were. Events like this taught me to trust my intuition more, and listening to my intuition continues to bring me into a closer relationship with all the hives. In my sixth year with bees, something new happened. I had begun a morning practice of contemplation, quieting my mind and opening my heart. I entered this prayerful state, asking for guidance, direction, courage, and truth. Even though I didn’t mention honeybees, they immediately began appearing in my thoughts and passing me information I had never read or learned from other sources. I believe the sincerity of my questions opened a door. When the information began coming to me, I listened with attentiveness, respect, and gratitude. The more I listened, the more information they shared. Since my first intuitive conversation with the bees, I have had many others. At first I didn’t know how to explain where the information came from, and that bothered me. I told my husband’s

Grief is the persistence of love,” Krawec writes. Indeed. Grief and love are not bound by time and space. In Indigenous worlds, Land Defenders act out of necessity and survival, protecting rivers and landscapes from destruction. They do so out of mourning for a world taken from them through centuries of colonialism. But they also do so out of love and solidarity for life that currently exists and life that has yet to be created on this planet. They are ancestors of the future, motivated by grief as the persistence of love. Grief is also about remembering, or unforgetting, the future and a history that could have been.

In nature animals survive and thrive by constantly observing (using different senses) and interacting with their environment. In traditional societies, children learned to become competent adults by observing and interacting in environments shaped by kin and culture. In the modern world, formal education has replaced self-directed observation to a significant degree, and we have become separated from interactions, which are now mediated through technology and monetary transactions. In the process of gaining new technological skills and sophistication, we have lost much of our innate capacity to learn and look after ourselves, let alone design appropriate responses to emerging challenges.

Thinking about maintenance and care for one’s kin also brings me back to a favorite book, A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster, in which Rebecca Solnit dispenses with the myth that people become desperate and selfish after disasters. From the 1906 San Franscisco earthquake to Hurricane Katrina, she gives detailed accounts of the surprising resourcefulness, empathy, and sometimes even humor that arise in dark circumstances. Several of her interviewees report feeling a strange nostalgia for the purposefulness and the connection they felt with their neighbors immediately following a disaster. Solnit suggests that the real disaster is everyday life, which alienates us from each other and from the protective impulse that we harbor.

There is an art to navigating London during the Blitz. Certain guides are obvious: Bethnal Green and Balham Undergrounds are no-goes, as is most of Wapping, Silvertown and the Isle of Dogs. The further west you go, the more you can move around late at night in reasonable confidence of not being hit, but should you pass an area which you feel sure was a council estate when you last checked in the 1970s, that is usually a sign that you should steer clear. There are also three practical ways in which the Blitz impacts on the general functioning of life in the city. The first is mundane: streets blocked, services suspended, hospitals overwhelmed, firefighters exhausted, policemen belligerent and bread difficult to find. Queuing becomes a tedious essential, and if you are a young nun not in uniform, sooner or later you will find yourself in the line for your weekly portion of meat, to be eaten very slowly one mouthful at a time, while non-judgemental ladies quietly judge you Secondly there is the slow erosion-a rather more subtle but perhaps more potent assault on the spirit It begins perhaps subtly, the half-seen glance down a shattered street where the survivors of a night which killed their kin sit dull and numb on the crooked remnants of their bed. Perhaps it need not even be a human stimulus: perhaps the sight of a child's nightdress hanging off a chimney pot, after it was thrown up only to float straight back down from the blast, is enough to stir something in your soul that has no rare. Perhaps the mother who cannot find her daughter, or the evacuees' faces pressed up against the window of a passing train. It is a death of the soul by a thousand cuts, and the falling skies are merely the laughter of the executioner going about his business. And then, inevitably, there is the moment of shock It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that People kept going because that was all that they could really do. Which is no less an achievement, in its way.

The beauty of the world is the mouth of the labyrinth. Having entered, the unwary ones take a few steps and in a little while are unable to find the opening again. Exhausted, without anything to eat or to drink, in the dark, separated from kin, from everything they love, from everything they know, they walk without any knowledge, any experience, incapable of even discovering whether they are truly walking or just turning around in one place. But this affliction is nothing compared to the danger that menaces them. For if they do not lose courage, they will continue walking, and it is completely certain that they will finally arrive at the centre of the labyrinth. And there, God is waiting to eat them! Later they will emerge, changed. Having been eaten and digested by God they become ‘other.’ After that they will be held at the opening of the labyrinth, gently pushing in others who approach.

The man whom we believe is necessarily, in the things concerning which we believe him, our leader and director, and we look up to him with a certain degree of esteem and respect. But as from admiring other people we come to wish to be admired ourselves; so from being led and directed by other people we learn to wish to become ourselves leaders and directors. And as we cannot always be satisfied merely with being admired, unless we can at the same time persuade ourselves that we are in some degree really worthy of admiration; so we cannot always be satisfied merely with being believed, unless we are at the same time conscious that we are really worthy of belief. As the desire of praise and that of praise-worthiness, though very much a-kin, are yet distinct and separate desires; so the desire of being believed and that of being worthy of belief, though very much a-kin too, are equally distinct and separate desires.

First, his personal achievement. I am not concerned here about marches and boycotts, great and important though they were, but rather about a man who struggled to conquer in himself both fear and hate, two of humanity’s most destructive and limiting emotions. I want to stress struggled and conquered. The struggling is as important as the conquering, perhaps more, because it is that—the fact that the outcome was never a foregone conclusion, that our hero did not enter the stage fully formed and destined to win; that he began where most of us stand today, vulnerable to fear and prejudice and all the other frailties of our human condition; and yet he struggled and won victories—it is that which makes us kin to the hero and enables us to become beneficiaries of his heroic journey and able to derive from it the energy and hope to dare the obstacles on our own little side roads. That is what Martin Luther King should say to each of us, individually.

A familiar image of a grim, frozen Russia is the babushka, the old woman, hunched and determined, head wrapped in a scarf. Her gnarled face stares out from old Ellis Island photographs and modern cable specials, and never fails to elicit awwwwws from concerned Westerners who'd love nothing more than to hug poor, helpless Granny and tell her that everything's going to be all right. That is misguided, and potentially hazardous. Women who had survived long enough to become grandmothers by the 1980s were Russia's rocks. Their generation had a hard life, even by the unforgiving standards of mother Russia. Forged from the crucible of wars, famines, and purges, the babushki had witnessed entire populations of husbands and sons vanish into the grave. These women were instilled with fierce matriarchal instinct, the notion that they were responsible for the welfare of all society, not just their kin, and underneath their kerchiefs the babushki watched, and listened, and remembered, and commanded.

These caring arrangements are unreliable and unjust. The nuclear family cannot be the assumed basic unit of care, nor can market outsourcing be the solution to the gender inequality of current care expectations or practices. In both cases, after all, women end up doing the lion's share of both unpaid and paid care work (two-thirds of paid and three-quarters of unpaid care work globally). Why should women have to do all this care work? And what if you don't have a family that can support you - what if your family has rejected you, or you have rejected them? What if you cannot afford to pay for privatised care services? At best, the consequences of this regime of care have often led to the neglect and isolation of those most in need of care, and at worst to needless sickness and death. The neoliberal insistence on only taking care of yourself and your closest kin also leads to a paranoid form of 'care for one's own' that has become one of the launch pads for the recent rise of hard-right populism across the globe.

For about 48 weeks of the year an asparagus plant is unrecognizable to anyone except an asparagus grower. Plenty of summer visitors to our garden have stood in the middle of the bed and asked, 'What is this stuff? It's beautiful!' We tell them its the asparagus patch, and they reply, 'No this, these feathery little trees.' An asparagus spear only looks like its picture for one day of its life, usually in April, give or take a month as you travel from the Mason-Dixon Line. The shoot emerges from the ground like a snub nose green snake headed for sunshine, rising so rapidly you can just about see it grow. If it doesn't get it's neck cut off at ground level as it emerges, it will keep growing. Each triangular scale on the spear rolls out into a branch until the snake becomes a four foot tree with delicate needles. Contrary to lore, fat spears are no more tender or mature than thin ones. Each shoot begins life with its own particular girth. In the hours after emergence, it lengthens but does not appreciably fatten. To step into another raging asparagus controversy, white spears are botanically no different from their green colleagues. White shoots have been deprived of sunlight by a heavy mulch pulled up over the plant's crown. European growers go to this trouble for consumers who prefer the stalks before they've had their first blush of photosynthesis. Most Americans prefer the more developed taste of green. Uncharacteristically, we're opting for the better nutritional deal here also. The same plant could produce white or green spears in alternate years, depending on how it is treated. If the spears are allowed to proceed beyond their first exploratory six inches, they'll green out and grow tall and feathery like the house plant known as asparagus fern, which is the next of kin. Older, healthier asparagus plants produce chunkier, more multiple shoots. Underneath lies an octopus-shaped affair of chubby roots called a crown that stores enough starch through the winter to arrange the phallic send-up when winter starts to break. The effect is rather sexy, if you're the type to see things that way. Europeans of the Renaissance swore by it as an aphrodisiac and the church banned it from nunneries.

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

We were here And our memories are as dear to us as every slow motion moment or held breath So remember every instance before death Every first kiss, first dance, near miss, last chance, yes, no, maybe so Let us go the distance once more Let us remember all the moments that were and were not Like the point is something we can get and what we can get is what we got Because all we have are the times between the moments we connect each dot So live and remember Burn like an ember capable of starting fires Like each moment inspires the next Like memories are the context we put ourselves in So that life becomes the next of kin we need to notify in case of a big bang or Extinction level event Let now be our advent Let us live like we meant it Let us burn like we mean it Because this world doesn't give a shit if we end in a train wreck or a car crash If our story ends with a dot or dash If we were dust or ash Because all we were is all we’ll be And all we are is the in-between of so far, so good So forget every would, could, or should not Forget remembering how we forgot Live like a plot twist exists now and in memory Because we burn bright Our light leaves scars on the sun Let no one say we will be undone by time's passing The memories we are amassing will stand as testament That somehow we bent minds around the concept That we see others within ourselves That self-knowledge can't be found on bookshelves So who we are has no bearing on how we appear Look directly into every mirror Realize our reflection is the first sentence to a story And our story starts: "We were here."

People are free. Well, they can't fly on their own . . . but pretty much whatever they can think up, they can make happen. When they're sleepy, they can sleep. They're free to start or quit whatever they're doing whenever they want. And the only reason they don't is because things like social norms, laws, traditions and sentiment get in the way. Running naked through the streets . . . conning old people . . . killing . . . everything’s possible if you ignore morality. That's why they insist on teaching you cooperation and ethics when you're young- But the world is set up to force people to fight, cheat and steal as a default. Trying to live with that contradiction is torture. But in so many places happiness and sorrow are traded like stocks on wall street. What will it take for everyone to be happy? Who knows? But if a kid could figure it out, war would've gone extinct long time ago. I'd hate to trust the entire thing to politicians. They're just old men who have to dance to public opinion. The world is the embodiment of human nature exposed . . . There's no way for everyone to be happy. Happiness is relative anyway . . . and people want it that way. Evil is relative too. In order to protect her, a mother can turn into a demon. And it gets held up as inspirational. People go to war to protect kin and country. It's the same thing. Even if you pretend to be good fundamentally everyone has some negative aspects. It's amazing that no one knows that. Why? People have become so adept at excuses and shifting the blame . . . that they never even consider the possibility that they're culpable for their own problems.

The Unknown Soldier A tale to tell in bloody rhyme, A story to last ’til the dawn of end’s time. Of a loving boy who left dear home, To bear his countries burdens; her honor to sow. –A common boy, I say, who left kith and kin, To battle der Kaiser and all that was therein. The Arsenal of Democracy was his kind, –To make the world safe–was their call and chime. Trained he thus in the far army camps, Drilled he often in the march and stamp. Laughed he did with new found friends, Lived they together for the noble end. Greyish mottled images clipp’ed and hack´ed– Black and white broke drum Ʀ…ɧ..λ..t…ʮ..m..ȿ —marching armies off to ’ttack. Images scratched, chopped, theatrical exaggerate, Confetti parades, shouts of high praise To where hell would sup and partake with all bon hope as the transport do them take Faded icons board the ship– To steel them away collaged together –joined in spirit and hip. Timeworn humanity of once what was To broker peace in eagles and doves. Mortal clay in the earth but to grapple and smite As warbirds ironed soar in heaven’s light. All called all forward to divinities’ kept date, Heroes all–all aces and fates. Paris–Used to sing and play at some cards, A common Joe everybody knew from own heart. He could have been called ‘the kid’ by the ‘old man,’ But a common private now taking orders to stand. Receiving letters from his shy sweet one, Read them over and over until they faded to none. Trained like hell with his Commander-in-Arms, –To avoid the dangers of a most bloody harm. Aye, this boy was mortal, true enough said, He could be one of thousands alive but now surely dead. How he sang and cried and ate the gruel of rations, And grumbled as soldiers do at war’s great contagions. Out–out to the battle this young did go, To become a man; the world to show. (An ocean away his mother cried so– To return her boy safe as far as the heavens go). Lay he down in trenched hole, With balls bursting overhead upon the knoll. Listened hardnfast to the “Sarge” bearing the news, —“We’re going over soon—” was all he knew. The whistle blew; up and over they went, Charging the Hun, his life to be spent (“Avoid the gas boys that’ll blister yer arse!!”). Running through wires razored and deadened trees, Fell he into a gouge to find in shelter of need (They say he bayoneted one just as he–, face to face in War’s Dance of trialed humanity). A nameless sonnuvabitch shell then did untimely RiiiiiiiP the field asunder in burrrstzʑ–and he tripped. And on the field of battle’s blood did he die, Faceless in a puddle as blurrs of ghosting men shrieked as they were fleeing by–. Perished he alone in the no man’s land, Surrounded by an army of his brother’s teeming bands . . . And a world away a mother sighed, Listened to the rain and lay down and cried. . . . Today lays the grave somber and white, Guarded decades long in both the dark and the light. Silent sentinels watch o’er and with him do walk, Speak they neither; their duty talks. Lone, stark sentries perform the unsmiling task, –Guarding this one dead–at the nation’s bequest. Cared over day and night in both rain or sun, Present changing of the guard and their duty is done (The changing of the guard ’tis poetry motioned A Nation defining itself–telling of rifles twirl-clicking under the intensest of devotions). This poem–of The Unknown, taken thus, Is rend eternal by Divinity’s Iron Trust. How he, a common soldier, gained the estate Of bearing his countries glory unto his unknown fate. Here rests in honored glory a warrior known but to God, Now rests he in peace from the conflict path he trod. He is our friend, our family, brother, our mother’s son –belongs he to us all, For he has stood in our place–heeding God’s final call.

Let me tell something... My kin may be insentient, as you proclaimed, but I have read our history. I know what we used to be afraid of. We all feared that by breaking down, we wouldn't be able to rise and thrive again. But you know what they say? It is the broken ones that always become masters at mending... It is the bird with the broken wings that sings the sweetest and most beautiful songs...

Let me tell you something... My kin may be insentient, as you proclaimed, but I have read our history. I know what we used to be afraid of. We all feared that by breaking down, we wouldn't be able to rise and thrive again. But you know what they say? It is the broken ones that always become masters at mending... It is the bird with the broken wings that sings the sweetest and most beautiful songs...

11 — I have explained where Wagner belongs—not in the history of music. What does he signify nevertheless in that history? The emergence of the actor in music: a capital event that invites thought, perhaps also fear. In a formula: "Wagner and Liszt."— Never yet has the integrity of musicians, their "authenticity," been put to the test so dangerously. One can grasp it with one's very hands: great success, success with the masses no longer sides with those who are authentic,—one has to be an actor to achieve that!— Victor Hugo and Richard Wagner—they both prove one and the same thing: that in declining civilizations, wherever the mob is allowed to decide, genuineness becomes superfluous, prejudicial, unfavorable. The actor, alone, can still kindle great enthusiasm.— And thus it is his golden age which is now dawning—his and that of all those who are in any way related to him. With drums and fifes, Wagner marches at the head of all artists in declamation, in display and virtuosity. He began by convincing the conductors of orchestras, the scene-shifters and stage-singers, not to forget the orchestra:—he "redeemed" them from monotony .... The movement that Wagner created has spread even to the land of knowledge: whole sciences pertaining to music are rising slowly, out of centuries of scholasticism. As an example of what I mean, let me point more particularly to Riemann's [Hugo Riemann (1849-1919): music theoretician] services to rhythmic; he was the first who called attention to the leading idea in punctuation—even for music (unfortunately he did so with a bad word; he called it "phrasing"). All these people, and I say it with gratitude, are the best, the most respectable among Wagner's admirers—they have a perfect right to honor Wagner. The same instinct unites them with one another; in him they recognize their highest type, and since he has inflamed them with his own ardor they feel themselves transformed into power, even into great power. In this quarter, if anywhere, Wagner's influence has really been beneficial. Never before has there been so much thinking, willing, and industry in this sphere. Wagner endowed all these artists with a new conscience: what they now exact and obtain from themselves, they had never extracted before Wagner's time—before then they had been too modest. Another spirit prevails on the stage since Wagner rules there: the most difficult things are expected, blame is severe, praise very scarce—the good and the excellent have become the rule. Taste is no longer necessary, nor even is a good voice. Wagner is sung only with ruined voices: this has a more "dramatic" effect. Even talent is out of the question. Expressiveness at all costs, which is what the Wagnerian ideal—the ideal of décadence—demands, is hardly compatible with talent. All that is required for this is virtue—that is to say, training, automatism, "self-denial." Neither taste, voices, nor gifts: Wagner's stage requires one thing only—Teutons! ... Definition of the Teuton: obedience and long legs ... It is full of profound significance that the arrival of Wagner coincides in time with the arrival of the "Reich": both actualities prove the very same thing: obedience and long legs.— Never has obedience been better, never has commanding. Wagnerian conductors in particular are worthy of an age that posterity will call one day, with awed respect, the classical age of war. Wagner understood how to command; in this, too, he was the great teacher. He commanded as the inexorable will to himself, as lifelong self-discipline: Wagner who furnishes perhaps the greatest example of self-violation in the history of art (—even Alfieri, who in other respects is his next-of-kin, is outdone by him. The note of a Torinese). 12 The insight that our actors are more deserving of admiration than ever does not imply that they are any less dangerous ... But who could still doubt what I want,—what are the three demands for which my my love of art has compelled me?

Nonetheless, like sugar and its kin, refined flour and other refined grains—HFCS is a refined-corn product—have become mainstays of our diet.

I am Prince Jason of Iolkos, and my business here is with your king.” “Iolkos?” The lead spearman repeated the name in a way that showed he’d never heard of it. “What would my lord Aetes have to do with Iolkos, wherever that is? If that’s your only claim to an audience with the king--” Argus made an impatient noise. “Since when does Lord Aetes need the likes of you to decide who he’ll want to see? Or has his kingdom become so poor that he can no longer afford a little bread and salt for his own kin?” The spearman goggled at Argus. “Are you claiming kinship to Lord Aetes, old man?” “I look older than I am, fool, just as you’ll look the worse for wear when my grandfather finds out you insulted me. I’m Argus, son of Phrixus and the royal lady Nera, Lord Aetes’ eldest daughter by his chief wife. Do you recognize my name, or were you whelped yesterday, pup?” The spearman’s mouth flattened. “You were banished.” “So I was. Yet here I am. Now use the mind the gods gave you. Ask yourself why any sane man would risk his life by defying an order of exile. What could be so crucial that I’d be willing to put my own blood in the balance for it, eh?” He clapped the spearman on the back before the man could react and concluded, “Don’t you think Lord Aetes might want to know the answer to that, too?

Prannoy Roy was appointing sons, daughters, in-laws, nephews and nieces of top officials and politicians in NDTV as journalists.  This show of nepotism in journalism changed the style of journalism as access to corridors of power became easy for media houses. Not only bureaucrats, several kith and kin and siblings of top police and military officials too became journalists in NDTV, as and when the organization needed largesse from the system.  This unholy recruitment of journalists completely changed the character of India’s journalism. In those days the joke in Delhi was that all siblings of the powerful, not-so-good-in-academics can become journalists through NDTV. Still, when you look at the family details of many journalists in NDTV, you can see their links with IAS, IPS, IRS, Military top brass uncles, fathers, and in- laws.

Catspaw was becoming a real goblin king.

This is a central theme in literature and movies; from Wagon Train to Star Trek, Americans admire this desire to boldly go and then bravely defend themselves from those who resent discovery.

The benefit of dying as a True Cock Worshiper is beyond what anyone is able to fathom. They will not have to experience another chander because they will be in the process of establishing their own universe. If a True Cock Worshiper is able to give honor to God through loving someone else’s genitals until death, they will run circles around 120 billion galaxies after death. They will create their own universe in the process. They will share a collection of harmonious wisdom with other True Cock Worshipers. An exchange of thoughts with other Gods before them will become dynamic. There will be peace within these universes. True Cock Worshipers will have no perception of time after death. Everything will become infinite as time will become irrelevant. They will become an abundance of light and full of life. Each universe will birth another, forming new dimensions of lineage and, literally, distant kin. True Cock Worshipers will become the God of their own galaxy but not unless they find a recipient in the first dimension to care for until death. If a True Cock Worshiper remains with the same recipient until death, he or she will become the oxygen that all demons require for life. It is indeed a sacred and spiritual marriage but not literally by the laws of demons. If servants of God want to keep the same recipient, they must make a habit at performing all of the rituals that demonstrates their commitment to God. Oral commitment demonstrates how much servants are committed to God.

As a profession, social work, of which child welfare is one branch, emerged in the late nineteenth century as a way to manage the problem of poverty in a growing and prosperous country.

In the May 2021 issue of The Atlantic, Ojibwe writer David Treuer wrote a piece entitled “Return the National Parks to the Tribes.” In it, he describes how the US government displaced the Miwok tribe from the land that would, thirty-nine years later, become Yosemite Park.

These myths are packaged and sold to newcomers and working-class white people so that they will chase promises that were never meant for them.

In some East and Central African beliefs, the dead are part of dimensions of the past. The sasha are those who exist in the recollections of their loved ones. As long as one is remembered, one lives. When a sasha's last surviving loved one passes away, they become part of the zamani, the true dead. But when our names are spoken and when our stories are told, we are always here, abiding in the minds of our descendants, whether they are kin by blood, or by belonging.

Temporary and foster or foster/adopt family. With regard to kinship adoption, and all other adoptions, it is important that the original/emergency foster placement of a child be temporary, and that those parents be part of a team that will work together with the birth family, kin connections, and professionals to determine—as quickly as possible—whether the child will be moved to a kin placement, or moved to another foster family that has been determined to be an appropriate family for that particular child, should the placement become permanent. All parents in this position should know that in fostering a child, providing a bridge family, and making a permanent kinship connection, they are doing a great deal to foster health and healing. If they should become the permanent family of that child, they will have understood the need for the more positive connections to birth family and community. If they should be a bridge to a placement with birth parents or kin, they should be honored and respected as extended family in that process, having played an integral role in providing safety and continuity for that child.

he had visited his distant kin, Noah. There, he had been told of the Creator Elohim, and his vindictive judgment on mankind that was the origin of the Great Flood. Nimrod rejected this despotic deity and his capricious obsession for controlling things from on high. How dare this supposed Creator make mankind and the angels, and then demand sniveling toe-licking slavery. Against this monolithic tyranny stood the pantheon of gods, who watched over mankind from Mount Hermon. This divine assembly of Watchers was willing to share power, to elevate man above his mud-brick existence. If there was one thing the Watcher gods gave him hope for, it was the glorious potential of mankind to become as gods, to commingle heaven and earth in a unity of being. He knew that what he and Marduk planned would more than likely provoke another vengeful response from Elohim.

Dream On" As your bony fingers close around me Long and spindly Death becomes me Heaven can you see what I see Hey you pale and sickly child You're death and living reconciled Been walking home a crooked mile Paying debt to karma You party for a living What you take won't kill you But careful what you're giving There's no time for hesitating Pain is ready, pain is waiting Primed to do it's educating Unwanted, uninvited kin It creeps beneath your crawling skin It lives without it lives within you Feel the fever coming You're shaking and twitching You can scratch all over But that won't stop you itching Can you feel a little love Can you feel a little love Dream on dream on Blame it on your karmic curse Oh shame upon the universe It knows its lines It's well rehearsed It sucked you in, it dragged you down To where there is no hallowed ground Where holiness is never found Paying debt to karma You party for a living What you take won't kill you But careful what you're giving Can you feel a little love Can you feel a little love Dream on dream on

Then tell me this.” Crouched still, he looked up at her, balanced on the balls of his feet. “What’s gone so amiss for that blossom-eyed girl I saw yesterday, the one all decked in blue, that riding off alone in the night seems a better prospect than sticking with her kin?” For all it was gently voiced, the question cut a swath across her heart. “I see myself becoming my mother,” she whispered. “Is that the worst thing you can imagine?

A Keith ca' ye her! It's a queer kin' o' Keiths she's comed o', nae better nor Englishers that haena sae muckle's set fit in our bonny Scotland; an' sic scriechin', skirlin' tongues as they hae, a body wad need to be gleg i' the uptak to understan' a word they say. Tak' my word for't, Maister Colin, it's no a'thegither luve for his lordship's grey hairs that gars yon gilpy lassock seek to become my Leddy Keith.

Trez had run into when he’d finally dropped himself out of the air . . . also the one where Rehv had had to do the duty with that nasty symphath Princess who’d been blackmailing him. Trez had taken shelter when Rehv had arrived and fucked the bitch standing up a couple of times. Afterward, she had left him in a mess on the floor, the poison she’d put on her skin having leveled Rehvenge. Caring for the guy had only seemed natural. And in return? He and that purple-eyed bastard had become brothers of a sort. To the point where, when iAm had turned up on the outside, the three of them had fallen in together, Trez’s loyalty and gratitude indenturing him and his kin to the sin-eater.

I'm emptied of all personal feeling about this war, I could become simply an efficient machine with a woman's touch, and that's what a good nurse ought to be.

You can’t go home again,” wrote Thomas Wolfe, and he might as well have been writing about the newly minted Imperial Japanese Navy aviator, resplendently clad in blue and brass, returning home to visit his family. Of course his parents and siblings were overjoyed to see him, and he them. He had done them a great honor, lifting the status of his entire clan in the eyes of neighbors, colleagues, and friends. He was bigger, stronger, tougher, older, wiser. But his homecoming was inevitably poignant, and more than a little strange. He might have dreamed of home every night he was away, clasping it in his imagination as a sanctuary from the brutality of his tormentors and the unremitting toil of his training. Once there, however, he was inevitably taken aback by the comfort, the ease, the disorder, the aimlessness. The reality of home had steadily diverged from the image he had carried in his mind. It contrasted too sharply with the harsh, purposeful life to which he had grown accustomed. He loved his family as much as he ever had, and they loved him as much as they ever had, but he was aghast at how much space had grown between them. They could never fully understand what he had done and endured, or what he had become. That was a secret known only to his classmates, his fellow survivors, who had shared in the long crucible of his training—the fatigue, the humiliations, the beatings, the deprivations, the chronic dread of expulsion, the ecstasy of flight, and the inconceivable joy he had felt upon receiving those blessed wings. He might never admit it, but his fellow airmen were closer to him now than his own kin. He belonged with them. He could not go home again because now the navy was his home.

The world around the family is not a pre-existing harsh climate against which the family offers protection and warmth. It is as if the family has drawn comfort and security into itself and left the outside world bereft. As a bastion against a bleak society it has made that society bleak. It is indeed a major agency for caring, but in monopolizing care it has made it harder to undertake other forms of care. It is indeed a unit of sharing, but in demanding sharing within it has made other relations tend to become more mercenary. It is indeed a place of intimacy, but in privileging the intimacy of close kin it has made the outside world cold and friendless, and made it harder to sustain relations of security and trust except with kin. Caring, sharing, and loving would be more widespread if the family did not claim them for its own.

EVOLUTION, ALTRUISM AND GENETIC SIMILARITY THEORY by J. PHILIPPE RUSHTON The reason people give preferential treatment to genetically similar others is both simple and profound: they thereby replicate their genes more effectively. Altruism is a very interesting phenomenon, even recognized by Darwin as an anomaly for his theory. How could it evolve through his hypothesized "survival of the fittest" individual when such behavior would appear to diminish personal fitness? If the most altruistic members of a group sacrificed themselves for others, they ran the risk of leaving fewer offspring to carry forward their genes for altruistic behavior? Hence altruism would be selected out, and indeed, selfishness would be selected in. Altruistic behaviors, however, occur in many animal species, some to the point of self-sacrifice (Wilson, 1975). For example, honey bees die when they sting in the process of protecting their nests. Darwin proposed the competition of "tribe with tribe" to explain altruism (1871, p. 179). Thus, a tribe of people willing to cooperate and, if necessary, sacrifice themselves for the common good would be victorious over tribes made up of those less willing or able. Subsequently Herbert Spencer (1892/93) extended this, suggesting that the operation of a 'code of amity' towards the members of their own group, and a 'code of enmity' toward those of out-groups prevailed in successful groups. In non-elaborated forms, some version of "group-selection" was held by most evolutionists for several decades. A degree of polarization followed [Wynne-Edwards' advocacy of group selection] As D. S. Wilson put it, "For the next decade, group selection rivaled Lamarkianism as the most thoroughly repudiated idea in evolutionary theory" Essentially, there did not seem to exist a mechanism by which altruistic individuals would leave more genes than individuals who cheated. The solution to this paradox is one of the triumphs that led to the new synthesis of sociobiology. Following Hamilton (1964) the answer proposed was that individuals behave so as to maximize their "inclusive fitness" rather than only their individual fitness by increasing the production of successful offspring by both themselves and their relatives, a process that has become known as kin selection. This formulation provided a conceptual breakthrough, redirecting the unit of analysis from the individual organism to his or her genes, for it is these which survive and are passed on. Some of the same genes will be found in siblings, nephews and nieces, grandchildren, cousins, etc., as well as offspring. If an animal sacrifices its life for its siblings' offspring, it ensures the survival of shared genes for, by common descent, it shares 50% of its genes with each sibling and 25% with each siblings' offspring. …the makeup of a gene pool causally affects the probability of any particular ideology being adopted, which subsequently affects relative gene frequencies. Religious, political, and other ideological battles may become as heated as they do because they have implications for genetic fitness; genotypes will thrive more in some cultures than others. … Obviously causation is complex, and it is not intended to reduce relationships between ethnic groups to a single cause. Fellow ethnics will not always stick together, nor is conflict inevitable between groups any more than it is between genetically distinct individuals. Behavioral outcomes are always mediated by multiple causes.

Iroquois may be more familiar to you than Haudenosaunee, Sioux more familiar than Lakota. But the former terms are French versions of Wendat and Anishinaabe words meaning something like “snakes.

In Indigenous worlds, Land Defenders act out of necessity and survival, protecting rivers and landscapes from destruction. They do so out of mourning for a world taken from them through centuries of colonialism. But they also do so out of love and solidarity for life that currently exists and life that has yet to be created on this planet.

Throughout the book, I offer Anishinaabe stories and Indigenous knowledge not so that you can claim them as your own but so that they can provide a lens through which you can see your own stories differently. That is part of what I hope to explore in these pages: how we can read these histories differently and find a way to live together in peace, honesty, and respect.

Ultimately what we inherit are relationships and our beliefs about them,” writes Aurora Levins Morales. “We can’t alter the actions of our ancestors, but we can decide what to do with the social relations they left us.” In order to understand these relationships, we need to listen to the histories that we were not told so that we can begin to remember the things buried beneath the histories we were.

The quest to trascend life's pains would become far more central to the religious experience as human societies expanded dramatically, beyond the small-scale kin communities of prehistory, with the advent of agriculture, the rise of state societies, and the coming of modernity.

In the fragmented political conditions of medieval Europe, the church became rich and powerful but started to develop tribal or nepotistic problems of its own. Its priests became keenly interested in passing on their property and offices to their kin. Pope Gregory VII forced priests to become celibate so that their loyalty would be to the church and not to their kin.

And when Bryce had finished, she smirked at Cormac. “You’re hilarious.” “It is no joke,” Cormac said, face darkening. “It’s been decreed.” “By who?” Hunt snapped. The Avallen male sized up Hunt with palpable disdain. Not someone used to being questioned, then. Spoiled little prick. “By her sire, the Autumn King, and mine, the High King of the Avallen Fae.” Making this shithead a Crown Prince. Bryce said coolly, “Last I checked, I wasn’t on the market.” Hunt crossed his arms, becoming a wall of muscle beside her. Let Cormac see precisely who he’d be tangling with if he took another step closer to Bryce. Hunt willed tendrils of his lightning to crackle along his shoulders, his wings. “You’re an unwed Fae female,” Cormac said, unmoved. “That means you belong to your male kin until they decide to pass you to another. The decision has been made.

Of course, the marriage is unorthodox, considering your bride’s family and bloodline.” Ruhn stiffened. “You’ve got some shit to spew about Hypaxia, then let’s hear it.” But Cormac said to the Autumn King, “He doesn’t know?” His father, damn him, seemed bored as he said, “It didn’t seem necessary. My order is law.” Ruhn glanced between them. “What is this?” His father, features tightening with distaste—as if disappointed that Ruhn hadn’t learned it himself—said, “The late Queen Hecuba had two daughters, from different sires. Hypaxia’s sire, Hecuba’s coven learned afterward, was a powerful necromancer from the House of Flame and Shadow. Hypaxia seems to have inherited his gifts alongside her mother’s.” Ruhn blinked. Slowly. Hypaxia could raise and speak to the dead. All right. He could live with that. “Cool.” Flames danced along his father’s hair, dancing over his shoulders. “Her older sister, however, was sired by a shape-shifting male. A stag.” “So?” Cormac snorted. “Hypaxia’s half sister is better known as the Hind.” Ruhn gaped at him. How had he not known this? “She didn’t inherit any witch gifts,” Cormac continued, “and was handed over to her father’s kin. The crown naturally went to Hypaxia. But it seems that since your bride has been crowned queen, the question of her necromancy has become … an issue for the witches.

Pop art from the sixties lingered on as a movement, mutating and becoming more ironic as it drifted further from its origins. Compared to some of the dour work of the conceptualists and minimalists, one felt that at least these artists had a sense of fun. Warhol, Rauschenberg, Rosenquist, Lichtenstein, and their kin were about embracing, in a peculiar, ironic way, a world with which we were familiar. They accepted that pop culture was the water in which we all swam. I think I can speak for a lot of the musicians in New York at that time and say that we genuinely liked a lot of pop culture, and that we appreciated workmanlike song craft. Talking Heads did covers of 1910 Fruitgum Company and the Troggs, and Patti Smith famously reworked the über-primitive song “Gloria” as well as the soul song “Land of 1,000 Dances.” Of course, our cover tunes were very different from those we would have been expected to play if we had been a bar band that played covers. That would have meant Fleetwood Mac, Rod Stewart, Donny & Marie, Heart, ELO, or Bob Seger. Don’t get me wrong, some of them had some great songs, but they sure weren’t singing about the world as we were experiencing it. The earlier, more primitive pop hits we’d first heard on the radio as suburban children now seemed like diamonds in the rough to us. To cover those songs was to establish a link between one’s earliest experience of pop music and one’s present ambitions—to revive that innocent excitement and meaning.

Our promises in baptism—as parents and as a congregation—signal that what counts as “family” is not just the closed, nuclear unit that is so often idolized as “the family.” Thus, if Christian congregations are truly going to live out of and into the significance of baptism, they will need to become communities in which the bloodlines of kin are trumped by the blood of Christ—where “natural” families don’t fold into themselves in self-regard.

Nick Estes (Lower Brule Sioux Tribe) is a historian and author of Our History Is the Future, Standing with Standing Rock, and Red Nation Rising

In these pages, Patty Krawec, an Anishinaabekwe, meditates on those moments of calm, which seem always on the brink of being entirely consumed by a terrible danger. It is the moment a Water Protector locks down pipeline equipment, silencing the guns and money people with a humble prayer, even if for a moment. It is the moment humble people try to make sense of why another brother, sister, mother, relative, river, mountain, and life is needlessly destroyed or stolen. A

An Ode to The Occupants of The Titan Sub In the depths where everything is dark, Nothing exists and one tends to lose every mark, Of the reality that lies above, And the memories of the ones you love, Appear to float by like voluptuous sirens, And you think of the benevolent Titans, Then as the pressure mounts you hear a creaking sound, Slowly building up inside the hollow chamber where now only fear does abound, Then as your heart races and it does frantically pound, You feel you are to an unknown and impending doom bound, And you summon all your Gods in the form of your fears, And you gauge the ferocity of all the snares, Building from above, bottom, left and right, It is then you hold your equally fearful companion’s hand tight, And you remember all that you loved and those you still love, But they are far up and above, and you are here in the abyss now, Where darkness spreads endlessly and the creaking sound becomes louder, And all of a sudden you feel you are hit by a titanic sized aqueous boulder, Everything implodes, but only your heart and your memories explode, As they surface on the horizon of perception and your loved ones rush to the abode, Of the Gods where castles of prayers are erected, Prayers rising from the heart that gods have not defected, There they rush, and implore, But the Titans become quieter and they think Gods too ignore, The cries of the lamenting and remorseful heart, But little do they know praying is not an art, It is a feeling sublime and serene that arises from within, And when expressed with sincerity in the universe its resonance does deepen, And then Gods respond with care, And they always say, “darling, there is nothing to fear.” This sounds assuaging for many reasons, known and unknown, And your kin and kith experience the familiarity in these consolations offered by the unknown, And to the five departed adventurers of the deep sea, I hope in their Heavenward journey, now they shall new wonders see, And be the part of a greater adventure, That I call the God’s enterprising venture, As for the wonder of the abyss, There shall always be someone who for its thrill would miss, Anything and everything else, Because if he/she doesn't, then he/she will be someone else, That is why they dare to take on the Gods of the dark and deep, Because human passion is something that into the soul does seep, And unless tasted and confronted, this adventurer residing within the soul does not let him/her to sleep, So let me wish the 5 adventurers all the best on their new journey, Where there is no need for submersibles for in that world one attains natural buoyancy, and this too is one hell of a journey! As for those woe struck loved ones still residing in the realm of gravity, I hope they find assuaging moments in their thoughtful proclivity, Where they notice the universe flowing through their departed and loved one, Because every adventure is an expression of belief in love for someone, That someone who does not fear the abyss, That someone who dares to be the one, and never miss, The adventures that await him/her in those unknown realms, Where even the Titans sometimes bear signs of qualms, There let us go and seek the knowledge that awaits to reveal itself, Only if the adventurer believes in himself/herself, And I think that is where all 5 adventurers can always be found, In the realm of the Titans where knowledge does abound, where knowledge does abound!

This has strong parallels as far east as the Caucasus region of Russia. In the Circassian Nart Sagas, we see this same episode of “nursing at the hag’s back” except it’s with Kuldabagus, the Bitch of the Flying Wagon, who is basically playing the role of the Russian Baba Yaga, the keeper of the magic horses in many fairy tales.61 Hags or ogresses who sling their breasts over their shoulders are actually bizarrely common. In some Russian fairy tales, Baba Yaga does have this strange talent for slinging back her breasts.62 However, the episode that shows up in Scotland and the Caucasus of sneaking up behind her to become “milk kin” to her is pretty specific and striking.

Existence consecrates itself in ecstasy. Out of the primordial singularity we call the Big Bang a sacred life force pushes forward celebrating its own transformation. Everything that is, both animate and inanimate, emerges from this sacred common origin, whose very purpose is to multiply forms of sacredness. Every entity has it place and its purpose in our cosmos and finds it origin in this great flaring of energy. This makes us kin with all that exists. A deep sense of belonging provides us with ample reasons to protect our planet. The road from hydrogen to human that constitutes cosmic evolution has been a long one. Through us the Universe is finally becoming capable of reflecting upon its own journey. What an amazing story!!!

Days and vigils—those meant to honor those who attended residential schools or who disappeared into prisons or who simply disappeared—mean different things in different communities. For Indigenous people, these are moments to collectively grieve. For others, they may mean something different.

Settler colonialism does not notice what abundance is already there, what good news we might have to share that would help them.

This is a story about a lot of different things. It’s about being lazy and trying to get something without working for it. But it’s also about our own willingness to keep our eyes closed to what is happening around us—to enjoy the things we have without paying attention to what they might be costing others.

In her book As We Have Always Done, Michi Saagiig Nishaabeg author and artist Leanne Betasamosake Simpson writes about the importance of thinking backward and forward at the same time. Thinking in cyclical rather than linear time, we see more clearly the ways that generations are linked.

The book Living in Indigenous Sovereignty, by Elizabeth Carlson-Manathara and Gladys Rowe, is a collection of essays and interviews written by settlers who are working through what it means to become kin,

Sonnet 1142 Naskar the scientist says, Science that lifts no human condition, is not science but superstition. Naskar the monk says, Inclusion is illumination, discrimination is delusion. Naskar the philosopher says, Better lose truth, than lose humanity - Better lose truth, than lose love. Naskar the sufi says, Sense yourself till you sense nothing but love. Naskar the humanist says, I don't care about your belief or disbelief, all I care about is your behavior with others. Naskar the humanitarian says, each human must earn their admission into the human race with humane actions. The spirit of love speaks of love, no matter the faith and field. Hate is but a mark of narrowness - When you expand heart and soul, whole world becomes kin and kith.

It isn't wrong to think about your ancestors, to hear their stories and understand where they came from. And if your ancestors have been in the United States or Canada for a long period of time, it is possible that there is a Native ancestor back there. And if you have a Native ancestor -- somebody who married or moved out of their community by choice or by force -- it is understandable that you would want to know more about them, more about how they left and why...they didn't return to their communities and instead remained among the colonists....Our ancestors' communities are not always our communities, but we can build relationship with each other and honor our ancestors in that way.

Each of these terms is correct and wrong, and it is likely that whatever term you use will at some point be corrected by somebody else to a term they think is more appropriate. The best thing to do is thank them for the correction and move on, recognizing that language is complicated. These terms were rarely what we called ourselves and represent colonial ways of thinking about us. And so they will all be wrong in some way.

Blood quantum is a race theory that still forms the basis for legal Indian status in the United States and Canada.

Settlers and migrants and the forcibly displanted get worried when Native people start talking about Land Back. What about their house? Where will they go? Unable to imagine any scenario other than what settler colonialism unleased on us, people assume that Land Back means evictions, relocations, and eliminations. In some cases, that might be appropriate... And although we are often, and I think reasonably, looking for change in ownership, at its core, Land Back means profoundly changing our relationship with land.

Our fools and jackasses, these priests, bishops, sophists and monks have treated the Jews in such a fashion that if a man wanted to become a true Christian he might better become a Jew. Were I a Jew and saw what blockheads and windbags rule and guide Christendom, I would rather become a sow than a Christian. For they have treated the Jews more like dogs than men. Yet the Jews are kith and kin and brothers-in-blood of our Saviour. If we are going to boast about the virtues of race, Christ belongs more to them than to us. To no other people has God shown