Clan Members Quotes

Pretty soon, you’ll end up being a full-fledged member of my clan. I always knew you would. You’d make an excellent archdemon.” His smile dries up. “Too bad I don’t care to have you as my boss.

This boy did not take steps. He glided like a shark through the water. And like the sea, the members of the Black Clan parted around him

...he was part of a family whether he wanted to be or not, the family of humanity, more often than not a frustrating and contentious clan, flawed and often deeply confused, but also periodically noble and admirable, with a common destiny that every member shared.

The gifted believe that once you die and go to the Spiritrealm, you have the chance to be reborn into a new life. Some choose to be reborn near their living loved ones; they can even come back as a family member or close friend. They don't necessarily remember anything from their past life, but at times a bond can be so strong that even without the memories the live is still there.

Members of the Coyote Clan are not easily identified, but there are clues. You can see it in their eyes. They are joyful and they are fierce. They can cry louder and laugh harder than anyone on the planet. And they have an enormous range. The Coyote Clan is a raucous bunch: they have drunk from desert potholes and belched forth toads. They tell stories with such virtuosity that you'll swear you've been in the presence of preachers. The Coyote Clan is also serene. They can float on their backs down the length of any river or lose entire afternoons to the contemplation of stone. Members of the Clan court risk and will dance on slickrock as flash floods erode the ground beneath their feet. It doesn't matter. They understand the earth re-creates itself day after day.

From: mavenger@gmail.com To: jworthington90@yahoo.com Subject: You, Me, Becca Arrington's House, Your Penis, Etc. Dear Mr. Worthington, 1.$200 in cash should be provided to each of the 12 people whose bikes your collegues destroyed via Chevy Tahoe. This shouldn't be a problem, given your magnificent wealth. 2.This graffiti situation in the girls' bathroom has to stop. 3.Water guns? With pee? Really? Grow up. 4.You should treat your fellow students with respect, particularly those less socially fortunate than you. 5.You should probably instruct members of your clan to behave in similarly considerate ways. "I realize that it will be very difficult to accomplish some of these task. But then again, It will also be very difficult not to share the attached photograph with the world.

Down through the druid wood I saw Wildman join with Cleaver Creek, put on weight, exchange his lean and hungry look for one of more well-fed fanaticism. Then came Chichamoonga, the Indian Influence, whooping along with its banks war-painted with lupine and columbine. Then Dog Creek, then Olson Creek, then Weed Creek. Across a glacier-raked gorge I saw Lynx Falls spring hissing and spitting from her lair of fire-bright vine maple, claw the air with silver talons, then crash screeching into the tangle below. Darling Ida Creek slipped demurely from beneath a covered bridge to add her virginal presence, only to have the family name blackened immediately after by the bawdy rollicking of her brash sister, Jumping Nellie. There followed scores of relatives of various nationalities: White Man Creek, Dutchman Creek, Chinaman Creek, Deadman Creek, and even a Lost Creek, claiming with a vehement roar that, in spite of hundreds of other creeks in Oregon bearing the same name, she was the one and only original...Then Leaper Creek...Hideout Creek...Bossman Creek...I watched them one after another pass beneath their bridges to join in the gorge running alongside the highway, like members of a great clan marshaling into an army, rallying, swelling, marching to battle as the war chant became deeper and richer.

Let’s add up what we know. He gravitated toward all things occult. He wanted to be a member of a tight clan with strict rules and secret codes. He craved highly organized social structures, with leaders and followers clearly distinguished.  A group with little appeal to the masses. A group with few members. We know that these Nordic runes fascinated him. And apparently he held that fascination for a long time, given that he added the ‘Hagalaz’ to the message intended for Marshal Pack.

Nationalism, originally a progressive movement, replaced the bonds of feudalism and absolutism. The average man today obtains his sense of identity from his belonging to a nation, rather than from his being a "Son of Man." His objectivity, that is, his reason, is warped by this fixation. He judges the "stranger" with different criteria than the members of his own clan. His feelings toward the stranger are equally warped. Those who are not "familiar" by bonds of blood and soil (expressed a common language, customs, food, song, etc.) are looked upon with suspicion, and paranoid delusions about them can spring up at the slightest provocation. This incestuous fixation not only poisons the relationship of the individual to the stranger, but to the members of his own clan and to himself. The person who has not freed himself from the ties to blood and soil is not yet fully born as a human being; his capacity for love and reason are crippled; he does not experience himself nor his fellow man in their-and his own-human reality.

We’re soldiers, Emily. If we’re not elders or council members then that’s all we are. We’re here to serve those above us. We’re novel worthy, day walking, blood sucking, tortured souls trapped in a body that can’t die for all eternity with no feelings, no emotions and no heart. We don’t get to feel love, passion or desire. We do as we’re told, for the good of the clan and because we’re told to do it. And we protect people. So whatever grand delusions you have about being some kind of wonderful child and the master’s favorite are just misguided attempts to feel human again. Get over it.

I think this little piss-ant trespassin’ on our land is one of them clan fellas, Pa. Look at them pants,” said the one directly to the old man’s right, confirming Stevie’s theory. A father and two sons. Or maybe two brothers and one son. The man was looking at Stevie’s army surplus pants, signature apparel for clan members.

For a certain kind of temperament, defeat is never defeat by reality, but always defeat by other people, often acting together as members of a class, tribe, conspiracy or clan.

The girl caught the eye of the Damsels, a non-combat clan that specialized in monetizing their members’ looks.

I will go to the Ring of Sacred Volcanoes, but I shall go not as a member of the MacHeath clan — no, I shall go as a free runner. I reject you. I deny you, I refuse and repudiate you as my clan.

Watch out for Jungkook, though, won't you?" she says over her shoulder, pointing to the smallest imugi in the bunch. "He may be the youngest, but he's got the biggest bite." I pause. Namjoon? Jungkook? Has she named her imugis after the BTS members? She waves her hand at the one farthest away from her, "And you'll love Tae-hyung - he's the prettiest one." Oh yep, she's definitely ARMY.

A poet in the fullest sense is one whom some unusual complications of early environment or mixed parentage develop as an intermediary between the small-group consciousnesses of particular sects, clans, castes, types and professions among whom he moves. To so many of these has he been formally enrolled as a member, and to so many more has he virtually added himself as a supernumerary member by showing a disinterested sympathy and by practising his exceptionally developed powers of intuition, that in any small-group sense the wide diffusion of his loyalties makes him everywhere a hypocrite and a traitor.

The cause of this transformation, effected by the Meiji Restoration from 1868 onward, was the determination of influential members of the Japanese elite to avoid being dominated and colonized by the West, as seemed to be happening elsewhere in Asia, even if the reform measures to be taken involved the scrapping of the feudal order and the bitter opposition of the samurai clans.39 Japan had to be modernized not because individual entrepreneurs wished it, but because the “state” needed it. After

The contributory elements to the united Arab nationality were possibly the early Ishmaelites, Midianites, Amalekites and other kindred clans ... All constituent tribes were of the purest Semitic blood, and they were less affected by foreign influence than any other member of the Semitic family.

Once upon a time-which, when you come to think of it, is the only proper way to begin a story-the only way that really smacks of romance and fairyland-all the Harmony members of the Lesley clan assembled at Cloud of Spruce to celebrate Old Grandmother's birthday as usual. Also to name Lorraine's baby.

Our life is like a journey…’ – and so the journey seems to me less an adventure and a foray into unusual realms than a concentrated likeness of our existence: residents of a city, citizens of country, beholden to a class or a social circle, member of a family and clan and entangled by professional duties, by the habits of an ‘everyday life’ woven from all these circumstances, we often feel too secure, believing our house built for all the future, easily induced to believe in a constancy that makes ageing a problem for one person and each change in external circumstances a catastrophe for another. We forget that this is a process, that the earth is in constant motion and that we too are affected by ebbs and tides, earthquakes and events far beyond our visible and tangible spheres: beggars, kings, figures in the same great game. We forget it for our would-be peace of mind, which then is built on shifting sand. We forget it so as not to fear. And fear makes us stubborn: we call reality only what we can grasp with our hands and what affects us directly, denying the force of the fire that’s sweeping our neighbour’s house, but not yet ours. War in other countries? Just twelve hours, twelve weeks from our borders? God forbid – the horror that sometimes seizes us, you feel it too when reading history books, time or space, it doesn’t matter what lies between us and it. But the journey ever so slightly lifts the veil over the mystery of space – and a city with a magical, unreal name, Samarkand the Golden, Astrakhan or Isfahan, City of Rose Attar, becomes real the instant we set foot there and touch it with our living breath.

And that’s why we should stop. Let’s stop before everything went so wrong. Let’s hold time still. Let’s remember him as he was on Enter—not crazy at all, only brilliant and brave, the most radical member of a radical Clan, whose apparent lack of control was predicated on the most complete control. Let’s remember him whip-thin, his head tilted, gold teeth showing, his eyes aggressively wide, wiry dreads moving away from his scalp like spilt lines of paint or the tentacular extrusions of his brilliant Black mind. Let’s let him win. Let’s remember those vocals, uninhibited by any rules except those he chose. Let’s focus always on the exhilaration, the feeling we had when we first heard him, the disbelief, the laughter which bubbled up like it does in children. Not the laughter of mockery, but the laughter of pure joy, the laughter of disbelief and amazement, the laughter which is all you can manage when confronted by the undeniable, surprising beauty of the world. Let’s let him breathe.

Even unrelated members of a clan who exhibit such positive attributes trigger in our brains a moral pattern: (A) Og was nice to me, so (B) I should be nice to Og; and (C) if I help Og, (D) Og will return the favor. In The Mind of the Market I demonstrated that this effect can be seen between clans and tribes when they participated in mutually beneficial exchanges, also known as trade. Even in the modern world, opening trade borders between two countries tends to lower tensions and aggressions between them, and closing trade borders—imposing trade sanctions—increases the likelihood that two nations will fight. These are both good examples of moral patternicities that have worked for and against our species.3

The child's success belongs to his parents and ancestors. Every family member is responsible for all the others, out of solidarity. The stronger support the weaker. Otherwise, any personal success would be marred by an inadequate sense of duty and honouring of the clan. In the same way, each individual feels and displays guilt as a result of others' mistakes.

Trauma devastates the social-engagement system and interferes with cooperation, nurturing, and the ability to function as a productive member of the clan. In this book we have seen how many mental health problems, from drug addiction to self-injurious behavior, start off as attempts to cope with emotions that became unbearable because of a lack of adequate human contact and support.

It was often said (in other families) that long ago one of the Took ancestors must have taken a fairy wife. That was, of course, absurd, but certainly there was still something not entirely hobbitlike about them, and once in a while members of the Took-clan would go and have adventures. They discreetly disappeared, and the family hushed it up; but the fact remained that the Tooks were not as respectable as the Bagginses, though they were undoubtedly richer.

1. Recruit the smallest group of people who can accomplish what must be done quickly and with high quality. Comparative Advantage means that some people will be better than others at accomplishing certain tasks, so it pays to invest time and resources in recruiting the best team for the job. Don’t make that team too large, however—Communication Overhead makes each additional team member beyond a core of three to eight people a drag on performance. Small, elite teams are best. 2. Clearly communicate the desired End Result, who is responsible for what, and the current status. Everyone on the team must know the Commander’s Intent of the project, the Reason Why it’s important, and must clearly know the specific parts of the project they’re individually responsible for completing—otherwise, you’re risking Bystander Apathy. 3. Treat people with respect. Consistently using the Golden Trifecta—appreciation, courtesy, and respect—is the best way to make the individuals on your team feel Important and is also the best way to ensure that they respect you as a leader and manager. The more your team works together under mutually supportive conditions, the more Clanning will naturally occur, and the more cohesive the team will become. 4. Create an Environment where everyone can be as productive as possible, then let people do their work. The best working Environment takes full advantage of Guiding Structure—provide the best equipment and tools possible and ensure that the Environment reinforces the work the team is doing. To avoid having energy sapped by the Cognitive Switching Penalty, shield your team from as many distractions as possible, which includes nonessential bureaucracy and meetings. 5. Refrain from having unrealistic expectations regarding certainty and prediction. Create an aggressive plan to complete the project, but be aware in advance that Uncertainty and the Planning Fallacy mean your initial plan will almost certainly be incomplete or inaccurate in a few important respects. Update your plan as you go along, using what you learn along the way, and continually reapply Parkinson’s Law to find the shortest feasible path to completion that works, given the necessary Trade-offs required by the work. 6. Measure to see if what you’re doing is working—if not, try another approach. One of the primary fallacies of effective Management is that it makes learning unnecessary. This mind-set assumes your initial plan should be 100 percent perfect and followed to the letter. The exact opposite is true: effective Management means planning for learning, which requires constant adjustments along the way. Constantly Measure your performance across a small set of Key Performance Indicators (discussed later)—if what you’re doing doesn’t appear to be working, Experiment with another approach.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans.

Dr. Nicole Martin.” Riker felt Myne’s eyes boring into him. “She’s alive?” “Apparently.” A shiver of hatred slithered up Riker’s spine. Until last week, when he’d seen a newspaper article glorifying the return of the Martin heir, he’d believed only one member of the godforsaken immediate family, Charles, was alive. “After the rest of the Martins were slaughtered in the rebellion, she was sent to Paris to live with her mother’s relatives until she was old enough to work in Daedalus’s French division as a vampire physiologist.” The mere mention of the infamous Seattle Slave Rebellion made Myne’s voice degenerate into gravel. “And she’s here now?” Riker nodded at the female in the window. “Right there and all grown up. And if you’re done jacking off your dagger, we’ll go have a chat with her.” “You think she’ll cooperate?” Hell no. She was a Martin, after all, current CEO of the company that had revolutionized vampire slavery and used vampires like lab rodents to advance human medicine. Daedalus went through vampires like a slaughterhouse went through cattle, and Riker doubted the company held to any kind of “humane” standards. “For her sake,” Riker said slowly, “I hope so.

These fervent Lambs of God, as they called themselves, were largely drawn from among Ervil’s fifty-four children—progeny who remained fanatically devoted to their father long after his death. Led by a son named Aaron LeBaron who was just thirteen when Ervil died, this gang of boys, girls, and young adults—most of whom had been physically and/or sexually abused by older members of the sect and then abandoned—resolved to avenge Ervil’s death by systematically spilling the blood of the persons listed in The Book of the New Covenants. A prosecutor assigned to the case referred to this pack of parentless kids as the LeBaron clan’s “Lord of the Flies generation.

Compared to the despotic societies that were the norm in Europe and Asia, Haudenosaunee was a libertarian dream. In the same sense, it was also a feminist dream: the Five Nations were largely governed internally by the female clan heads, and the Great Law explicitly ordered council members to heed “the warnings of your women relatives.” Failure to do so would lead to their removal. The equality granted to women was not the kind envisioned by contemporary Western feminists—men and women were not treated as equivalent. Rather, the sexes were assigned to two separate social domains, neither subordinate to the other. No woman could be a war chief; no man could lead a clan.

Their leader looked over at me, his flawless lips in an even line, his nose chiseled to a point like an arrow aimed my way. Raven waves fell away from big eyes exhibiting more alertness in their stare than any animal or human naturally possessed. Despite how defenseless I knew myself to be, I refused to show him fear. Jovani turned back to the four members from his clan. “I won’t need backup, Percival, I have a priceless bargaining chip.” From the way the others eyed my form, I understood it was me he considered his negotiating leverage. I felt somewhat confident that meant I was more valuable alive. “This stinks,” one of the lady vampires complained. “No, Concetta, that’s just the dog.” A perky nose sniffed in my direction as they shared a trill of amusement at my expense. All but Jovani.

One of the most asked questions about the stories told in my family is “How much of that is true?” Of course, the answer depends on who is telling the story. There is no doubt that Uncle Si is the most entertaining storyteller among the Robertson clan. One of his most famous stories is about the time his secondhand smoke made a deer cough. The story came about after many members of my family jokingly refused to let Si hunt our deer stands because of the odor he left behind. Deer hunters know the best survival defense for a deer is his sense of smell. Si seems to think that is just a superstition and has a coughing deer story to prove it. Even though Si has quit smoking, we encourage him to hunt his own stand with the wind blowing in his face for best results. What makes Si’s stories so funny is his passion and mannerisms in telling them.

At the group consciousness level, you’re often dedicated to continuing social problems such as war, brutality, and religious persecution, which originated in ancestral enmities that have existed for thousands of years. But it also comes right down to daily living. Families insist that you adopt their viewpoint, hate whom they hate, and love whom they love. You have blind allegiance to a company that may be making weapons of destruction, a concept to which you’re normally opposed, but you do it anyway because “it’s my job.” Some policemen and soldiers victimize their fellow human beings by behaving worse than the criminals or so-called enemies they abhor so much. Our inhumanity to our fellow human beings is often justified on the grounds of a group-consciousness mentality. Members of gangs or societies will behave in horrid ways, spurred on by a group or clan mentality.

One athlete does not make a team. One singer does not make a band. One actor does not make an ensemble. One participant does not make a contest. One employee does not make a company. One stroke does not make a portrait. One word does not make an essay. One paragraph does not make a thesis. One note does not make a symphony. One instrument does not make an orchestra. One finger does not make a hand. One toe does not make a foot. One lip does not make a voice. One member does not make a body. One cell does not make a being. One memory does not make an experience. One habit does not make a character. One act does not make a destiny. One day does not make a year. One moment does not make a lifetime. One man does not make a family. One home does not make a neighborhood. One clan does not make nation. One tribe does not make a continent. One people does not make a world.

Mme Verdurin truly loved her regulars, the faithful members of the little set, she wanted them to belong wholly to their Patronne. She had to settle for less, like those jealous men who let themselves be deceived, but only under their own roof and even under their eyes, that is, where they are not deceived; she would allow the men to have a mistress, or a lover, provided the relationship had no social ramifications outside her house; it must have begun and had all its existence under the umbrella of her Wednesdays. Every suppressed laugh from Odette as she sat next to Swann had formerly gnawed at her heart, as had, recently, every private conversation between Morel and the Baron; she could find only one consolation for her pain, which was to destroy the happiness of others. She could never have tolerated the Baron’s for much longer. But now his own rashness was bringing on the catastrophe by seeming to restrict the power of the Patronne within her own little clan. Already she could see Morel going into society without her, under the protection of the Baron.

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

On the other side of the mountain, Drizzt Do'Urden opened his eyes from his daytime slumber. Emerging from the cave into the growing gloom, he found Wulfgar in the customary spot, poised meditatively on a high stone, staring out over the plain. "You long for your home?" the drow asked rhetorically. Wulfgar shrugged his huge shoulders and answered absently, "Perhaps." The barbarian had come to ask many disturbing questions of himself about his people and their way of life since he had learned respect for Drizzt. The Drow was an enigma to him, a confusing combination of fighting brilliance and absolute control. Drizzt seemed able to weigh every move he ever made in the scales of high adventure and indisputable morals. Wulfgar turned a questioning gaze on the drow. "Why are you here?" he asked suddenly. Now it was Drizzt who stared reflectively into the openness before them. The first stars of the evening had appeared, their reflections sparkling distinctively in the dark pools of the elf's eyes. But Drizzt was not seeing them; his mind was viewing long past images of the lightless cities of the drow in their immense cavern complexes far beneath the ground. "I remember," Drizzt recalled vividly, as terrible memories are often vivid, "'the first time I ever viewed this surface world. I was a much younger elf then, a member of a large raiding party. We slipped out from a secret cave and descended upon a small elven village." The drow flinched at the images as they flashed again in his mind. "My companions slaughtered every member of the wood elf clan. Every female. Every child." Wulfgar listened with growing horror. The raid that Drizzt was describing might well have been one perpetrated by the ferocious Tribe of the Elk. "My people kill," Drizzt went on grimly. "They kill without mercy." He locked his stare onto Wulfgar to make sure that the barbarian heard him well. "They kill without passion." He paused for a moment to let the barbarian absorb the full weight of his words. The simple yet definitive description of the cold killers had confused Wulfgar. He had been raised and nurtured among passionate warriors, fighters whose entire purpose in life was the pursuit of battle-glory - fighting in praise of Tempos. The young barbarian simply could not understand such emotionless cruelty. A subtle difference, though, Wulfgar had to admit. Drow or barbarian, the results of the raids were much the same. "The demon goddess they serve leaves no room for the other races," Drizzt explained. "Particularly the other races of elves." "But you will never come to be accepted in this world," said Wulfgar. "Surely you must know that the humans will ever shun you." Drizzt nodded. "Most," he agreed. "I have few that I can call friends, yet I am content. You see, barbarian, I have my own respect, without guilt, without shame." He rose from his crouch and started away into the darkness. "Come," he instructed. "Let us fight well this night, for I am satisfied with the improvement of your skills, and this part of your lessons nears its end." Wulfgar sat a moment longer in contemplation. The drow lived a hard and materially empty existence, yet he was richer than any man Wulfgar had ever known. Drizzt had clung to his principles against overwhelming circumstances, leaving the familiar world of his own people by choice to remain in a world where he would never be accepted or appreciated. He looked at the departing elf, now a mere shadow in the gloom. "Perhaps we two are not so different," he mumbled under his breath.

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

If I as Pekwa Nicholas Mohlala take my family, my brothers and sisters, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable small business. If I take my extended family both maternal and partenal, my aunts and uncles and my cousins, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable medium business. If I take Ba Ga Mohlala family in general, including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable Big Business business. If I take Banareng clan including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable multinational business. YET, we are not able to do that because of lack of unity, and the lack of unity is caused by selfishness and lack of trust. At the moment what we have is majority of successful independent individuals running their individual successful, profitable and sustainable small businesses and successful individuals pursuing their own fulfilling careers. If ever we want to succeed as families and one united clan, we need to start by addressing the issue of trust, and selfishness. Other than that, anything that we try to do to unite the family will fail. And to succeed in addressing the issue of trust, and selfishness, we must first start by acknowledging that we are related. We must start by living and helping oneanother as relatives, we must first start by creating platforms that will overtime make us to reestablish our genetic bond, and also to build platforms where we can do that. So, let us grab the opportunity to use existing platforms and build new ones, to participate, contribute positively, and add our brothers and sisters, our cousins, and other extended family members to those platforms as a way towards building unity, unity of purpose, purpose of reclaiming our glory and building a legacy. Unity of empowering ourself and our communities. Unity of building a successful and sustainable socioeconomic livelihood for ourselves and our communities. We will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people start to stop and take notice, until people start listening and acting, we will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people take it upon themselves and start organizing themselves around the issue of social and economic development as a family and as a clan, until people realize the importance of self sufficiency as a family and as a clan. In times of election, the media always keep on talking about the election machinery of the ruling parties in refence to branches of the ruling parties which are the power base of those ruling parties. Luckily as Ba Gs Mohlala, we also have Ba Ga Mohlala branches across the country as basic units in addition to family, and extended family units. So, let us use those structures as basic units and building blocks to build up Ba Ga Mohlala and Banareng to become successful forces which will play a role in socioeconomic sphere locally, regionally, provinvially, nationally, and internationally. To build Ba Ga Mohlala and Banareng to be a force to reckon with locally, provinvially, nationally, and internationally. The platforms are there, it is all up to us, the ball is in our court as a collective Ba Ga Mohlala and Banareng. It must become a norn and a duty to serve the family and the clan, it must become a honour to selflessly serve the family and the clan without expecting anything in return. ALUTA !!!!!!!! "Struggle of selfsuffiency must continue

The birthright consists of the material inheritance. The firstborn usually received a greater share from the father because he was expected to become the paterfamilias, having ultimate responsibility for all members of the extended family (e.g., mother, unwed sisters) as well as for the continuing care of the deceased. With this greater responsibility came greater resources. When Jacob negotiates to purchase the birthright in Ge 25:29–34, it is not clear whether the additional responsibilities come along with that or not. It is likely that this incident involves only the extra share of the inheritance, while leadership in the clan is given in Ge 27. ◆

the family feuds of the nobles were beyond control. Revenge was regarded rather as an act of private justice than as a crime. The remotest members of a clan were bound by the obligations of the vendetta, which had its special home in Italy. Its history in the Middle Ages is largely one of family feuds that turned into wars. These ended either by the extermination of one party or by the intervention of the emperor or the church, imposing reconciliation and indemnities.

You know him?” “Aye. He’s a… member of one of the hunting clans. And a family friend. A slightly irritating one who follows when he shouldn’t,” she added with a tired smile, “but a friend nonetheless.” “Slightly irritating? Then maybe it’ll be no loss to any of you if I snap his neck,” Conall offered. Sorcha sighed. “As pleasant as that would be, I’ll have to decline, as I would miss him dearly. Let him go,” she said, saving

the DeVos clan of Michigan. The family, whose members became stalwarts in the Kochs’ donor network, had made a multibillion-dollar fortune from a remarkable American business success, the Amway direct-marketing empire.

Out of the corner of his eye, he saw the BloodClan deputy struggling free from Bramblepaw and Ashpaw. Before Firestar could spring at him, a screech of defiance sounded above the noise of battle and several more apprentices hurtled across the clearing. Bone was barely visible under the writhing heap of furious young cats. Bramblepaw and Ashpaw were there, with Featherpaw and Stormpaw and, yes, Tawnypaw, fighting beside her brother. Within a few heartbeats Bone had stopped trying to defend himself; his body went into a series of spasms, ending in his twitching tail, and as Firestar watched the twitching stopped. Ashpaw let out a hoarse cry of triumph. At the same instant Jaggedtooth appeared out of nowhere. Firestar felt his fur stand on end. Once a rogue, then a member of ShadowClan, and now part of the insult to the warrior code that was BloodClan. The massive warrior flung himself on the apprentices and fastened his teeth in the nearest—Bramblepaw—dragging him off Bone’s body. At once Tawnypaw launched herself at the rogue cat. “Let go of my brother!” she spat. The rest of the apprentices sprang forward with her, and Jaggedtooth abruptly dropped Bramblepaw, turning tail and fleeing across the clearing with all the apprentices in pursuit.

This was his home now. He was a member of ThunderClan.

Page 44: A Chinese immigrant arriving in Bangkok is assured of ready assistance from his dialect group, and this help is offered without question by people who speak his own language and know his needs. Through them, he is put in contact with relatives or persons from his own village in China. They see that he is housed and given work. Later the association stands always ready to give help when needed—to offer advice on sending remittances to China, to provide interpreters when dealing with officials, and to intercede when the immigrant runs afoul of the government’s red tape. Like the prototype institutions of China, the dialect association provides educational and medical facilities—more elaborate in fact than anything available in the rude villages of South China, and a continuing system of protective services in times of crisis or misfortune. In Thailand the individual Chinese who needs a loan, a job, or help of any kind will ordinarily appeal to his relatives first as he would in China. When these are unable to help, he can usually get assistance from his dialect association. While the type of problem brought to the attention of the dialect association may differ from problems faced in China, the fact remains that the association stands ready to help the individual Chinese in precisely the same manner and with the same spirit as he would expect from his clan group in China. Furthermore, just as everyone with the same surname and family origin was considered a member of the clan in China and therefore entitled to assistance from other members, so in Thailand all persons of a certain dialect groups are considered ipso facto members of the dialect association and thereby entitled to its full assistance.

Almost a million people called Sacred Valley home, and the Wei clan alone accounted for over a hundred thousand of those. Even so, the one resource no one lacked was space. Each family received a generous portion of land, with a small house added on to the main complex for each member. Typically, children received their own house along with their wooden badge, as a mark of independence. Even Lindon, who could contribute nothing back to the clan, received a housing allotment inferior to no one’s. His house was made of tight-fitting orus wood, pale and smooth, roofed in purple tiles. His bed lay against the wall opposite of the hearth, in which a fire burned merrily to ward off the spring chill. He lay in

Anoles (species of Anolis), American members of the iguanian clan, reinforce their head-bobbing signal in a special way. Like all iguanians, they have a muscular tongue that forms a large fleshy lump in the floor of the mouth. This has an internal scaffolding, part-cartilage part-bone, that is known as the hyoid. Its main component is a substantial rod that helps to support the tongue and enables iguanians to project their tongue forwards and use it to pick up insects. The anoles, however, have a rather more elaborate hyoid. There is a second rod, hinged to the base of the main one, that extends downwards into the skin on the underside of the throat of the males. The anole can flick this down and forwards so pushing out a triangular-shaped flap of skin. In some species this is coloured a brilliant red, in others a pale yellow. It is so big that when it is extended, it projects well beyond its owner’s chin. The vivid flash this creates can be seen from many yards away as a stab of light in the gloom of the forest. Creep up towards a displaying male, holding a mirror in your hand, and as he catches sight of himself he will respond with repeated flicks of his throat flag. Persist and he may become so infuriated by this rival who does exactly what he does that he may eventually turn around and abruptly leap at the mirror in an all-out attack

In the same year as the great naval defeat, Marwan faced both an uprising in Syria and another rebellion in Khorasan. Some of the rebels wanted a descendent of Ali to occupy the caliphate; since Ali’s death, a strong subcurrent within Islam had insisted that only a man of Ali’s blood could properly carry on as his successor (the followers of this current, who also believed that a successor of Ali would be spiritually and supernaturally fitted to rule, were known as Shi’at Ali, the “Party of Ali”). Others, willing to cast their net wider, argued that the caliphate should simply go to a member of Muhammad’s clan, the Banu Hashim: they were known, generally, as Hashimites.6 The revolt in Khorasan soon spread through the entire province, taking it out of Marwan’s control.

Every other clan member aside from Hock smacks their fists to their chests four times, the thumping clamor filling the crater with a drone of respect. Kaan does it once—a vision of ruin and rage.

Yet, whatever form it takes, the belief that individual freedom exists only when the state is frail misunderstands the source of liberty. The state can be more or less effective in the pursuit of its goals—it can be stupid or smart—and it can be used for illiberal, totalitarian ends. But ultimately a healthy state dedicated to the public interest makes individual freedom possible. This is the paradox of individualism. The individual freedom that citizens of liberal societies rightly cherish, even our very concept of the individual, is impossible without a robust state. Modern individualism depends on the existence of vigorous and effective government dedicated to the public interest, to policies that a majority of citizens would support without regard to their particular position in society at any given moment. It depends as well on the willingness of individual citizens to imagine themselves as members of a common public whose interests the state regularly vindicates.

But now he was finally gone. Abigail was free.   When David received word of Nabal’s demise, he praised Yahweh for the merciful rescue of Abigail. He immediately sent for her to ask her hand in marriage. Though she was a most desirable woman, and though they had been drawn to each other with intense attraction, it was still a political move for them both. For her, she would have the protection of a husband whom she was sure would be the next king. For him, he gained the wealth and resources of a rich, landowning widow, who was a high-ranking member of the clan that controlled the Hebron area, a target for his eventual proclamation of kingship. In this world of blood and iron, romantic attraction was a luxury in the politics of kingdoms and dynasties. David was overwhelmed with gratitude to Yahweh for giving him far beyond what he deserved with this amazing woman he was about unite with in holy matrimony.

The Essene movement has certainly gathered momentum over the past ten years. It is said there are somewhere around fifty communities spread throughout Judea. Some number a few dozen members, others as many as a thousand. One of the largest lies east of the Mount of Olives, another on the Dead Sea’s western shore. Some are celibate and restricted to men, others populated by entire clans. They are united in their loathing of the Sanhedrin and the Temple priesthood, which they consider corrupt. But they’ve been a peaceful lot, electing to remove themselves entirely from the general population, waiting for the Messiah to come and rescue their nation.

No member is permitted to marry within the gens. This is the fundamental rule of the gens, the tie that holds it together. It is the negative expression of the very positive blood relationship, by virtue of which the individuals belonging to it become a gens. By the discovery of this simple fact Morgan for the first time revealed the nature of the gens. How little the gens had been understood before him is proven by former reports on savages and barbarians, in which the different organizations of which the gentile order is composed are jumbled together without understanding and distinction as tribe, clan, thum, etc. Sometimes it is stated that intermarrying within these organizations is forbidden.

trouble was bound to come. The whole family stood together, praying to avert the destruction that awaited them. “Let us all be united in this hour of trouble about to befall upon us,” echoed Tara, one of the members of the shifter clan.

People and animals come together in herd-communities with their own kind exclusively to a single end. Each individual strives to preserve their own genes but achieving that alone can become extremely difficult or even impossible. It is easier to find a partner for the realisation of the basic instinct as a member of a herd and so ultimately, the prime principle in play is still the Law of Gene Preservation. It is easier to defend oneself from a more powerful enemy as a member of a herd. A pack of hyenas, for example, can face down a powerful predator like a lion, whereas an individual hyena would have no chance. In a herd it is easier to hunt and gather large sources of food, which it would be impossible for a lone animal to find. This is the case for lions, wolves and all other herd predators, including mankind. The unification of human beings into ever larger communities, beginning with tribes and clans in prehistoric times, then nations and states in the Middle Ages, continues today in the process called world globalisation. The reason for globalisation is the same as it was a thousand years ago. It provides the best conditions for preserving one’s own gene.

I may never become as firm member of your circle because no matter how much I tried to respect our divergence, I can't get the tolerable amount I hope I could even once get. Thanks for the memories and may you live with your own clan.

But the little I did know about Chutsky indicated that he was a member in good standing of the shadow government, the deliberately nonmonitored and unconnected clan of people who worked for various alphabet agencies that were more or less affiliated with the federal government, and sometimes even with one another.

The ruler of each clan was called a chief, who was really the chief man of his family. Each clan was divided into branches who had chieftains over them. The members of the clan claimed consanguinity to the chief. The idea never entered into the mind of a Highlander that the chief was anything more than the head of the clan. The relation he sustained was subordinate to the will of the people. Sometimes his sway was unlimited, but necessarily paternal. The tribesmen were strongly attached to the person of their chief. He stood in the light of a protector, who must defend them and right their wrongs. They rallied to his support, and in defense they had a contempt for danger. The sway of the chief was of such a nature as to cultivate an imperishable love of independence, which was probably strengthened by an exceptional hardiness of character.

This was the home of an espionage program that skirted the limits of imagination and spirituality. It was the haunt of a clan of spies, hand-picked from the tens of thousands who filled the ranks of the army and Department of Defense. A well-kept secret, the unit’s existence and location were known only by a few members of the Defense Intelligence Agency, of which it was a part. Ironically, some of the DIA’s more conservative members came to think of the members of this unit as evil, even satanic, because of what we learned and practiced here. And now I was part of it … this aberrant crew of eight that the DIA code-named Sun Streak.

The first and oldest of these traditions is tribe-like politics. I use the term “tribe-like” to refer to a pre-modern form of political interaction characterized by a harsh, survivalist quality and an adherence to certain intense primordial or kin-group forms of allegiance. Sometimes the tribe-like group that is in power in the Middle East, or is seeking power, is an actual tribe, sometimes it is a clan, members of a religious sect, a village group, a regional group; sometimes it is friends from a certain neighborhood, an army unit, and sometimes it is a combination of these groups. What all these associations have in common is the fact that their members are all bound together by a tribe-like spirit of solidarity, a total obligation to one another, and a mutual loyalty that takes precedence over allegiances to the wider national community or nation-state. The

Sometimes when two clans were disputing a claim to blood compensation, the claimant might see no hope of getting satisfaction from his opponents. The political system offered no direct means for one man (or clan) to use physical coercion or to resort to superior authority to enforce claims against another. In such a case, rather than abandon his claim to a pawn-woman, he would be ready to take the equivalent in wealth, if he could get it. The usual procedure was to sell his case against the defendants to the only group capable of extorting a pawn by force, that is, to a village. The man who meant to sell his case to a village asked them for 100 raffia cloths or five bars of camwood. The village raised the amount, either from its treasury, or by a loan from one of its members, and thereby adopted as its own his claim to a pawn.37

Even at this primitive stage, other members of the clan would have specialized in the making of tools or the tanning of hides, activities

The root cause of America’s twenty-first-century decline is the combination of (1) tribalism, (2) social media, and (3) a malformed political structure. (1) TRIBALISM Humans lived in tribes for most of our history. The bonds of tribalism are thus deeply hardwired into the human psyche. Tribalism makes us loyal to and biased in favor of fellow members of our own tribe. In the process, it distorts our thinking, overriding facts and data. And it makes us biased against outsiders who we dislike and perceive to be a threat. This makes some sense. For a very long period, human survival depended on being tribal. The more loyal and organized the tribe, the more effective it would be at fending off threats from animals and rival clans. Yale law professor Amy Chua highlighted the power of tribalism in her book Political Tribes: Group Instinct and the Fate of Nations: “Humans, like other primates, are tribal animals. We need to belong to groups, which is why we love clubs and teams. Once people connect with a group, their identities can become powerfully bound to it. They will seek to benefit members of their group even when they gain nothing personally. They will penalize outsiders, seemingly gratuitously. They will sacrifice, and even kill and die, for their group.

She had changed. When she first came to Freya, she wanted nothing more than to escape her fate. But after observing her mother as a young woman and witnessing how Elinor had put aside personal wants for the betterment of MacCameron Kingdom, Merida became more open to doing the same. She was ready to embrace her duties as a member of Clan DunBroch's royal family in her own way.

When some of the post-Soviet societies developed in unexpected ways, language impaired our ability to understand the process. We talked about whether they had a free press, for example, or free and fair elections. But noting that they did not, as Magyar has said, is akin to saying that the elephant cannot swim or fly: it doesn’t tell us much about what the elephant is. Now the same thing was happening in the United States; we were using the language of political disagreement, judicial procedure, or partisan discussion to describe something that was crushing the system that such terminology was invented to describe. Magyar spent about a decade devising a new model, and a new language, to describe what was happening in his country. He coined the term “mafia state,” and described it as a specific, clan-like system in which one man distributes money and power to all other members. He then developed the concept of autocratic transformation, which proceeds in three stages: autocratic attempt, autocratic breakthrough, and autocratic consolidation. It occurred to me that these were words that American culture could now borrow, in an appropriate symbolic reversal of 1989: these terms appear to describe our reality better than any words in the standard American political lexicon. Magyar had analyzed the signs and circumstances of this process in post-Communist countries and proposed a detailed taxonomy. But how it might happen in the United States was uncharted territory.

In a world that was even more chauvinistic than our own, the Torah mandates that the Israelite people love peaceful non-Israelites living among them no less than they love themselves. The German-Jewish philosopher Hermann Cohen rightly identifies this law as the beginning of what is known as 'ethical monotheism': 'The stranger was to be protected, although he was not a member of one's family, clan, religion, community or people, simply because he was a human being. In the stranger, therefore, man discovered the idea of humanity.

We are fundamentally social creatures - our brains are wired to foster working and playing together. Trauma devastates the social-engagement system and interferes with cooperation, nurturing, and the ability to function as a productive member of the clan... People who feel safe and meaningfully connected with others have little reason to squander their lives doing drugs or staring numbly at television; they don't feel compelled to stuff themselves with carbohydrates or assault their fellow human beings. However, if nothing they do seems to make a difference, they feel trapped and become susceptible to the lure of pills, gang leaders, extremist religions, or violent political movements - anybody and anything that promises relief.

See, the first members of the clan were women who fled from the Tree of Life, where they were basically slaves... But things changed...” “I see... Well, thank you for your time and the chat. I gotta go now.” Kai interrupted Shacks, got up, and walked toward the exit. The archer sighed, deactivating the Concealing Curtain. “Till next time.” The waitress approached him and put a folded napkin on the table. “Your check, sir,” she said and left. Shacks took out a little paper from the napkin, looked at the amount, and then turned his gaze to the table. Kai had emptied at least five plates during their conversation. “What a crafty little bastard!” He chuckled. ***

Naomi was a valued member of my ninja clan, but she had also turned out to be a great friend.

The triumph of Oatman’s story was in what she achieved both as a captive and on her return. She assimilated twice: first, as a Mohave, where the evidence is overwhelming that she was fully adopted into the tribe and that she ultimately considered herself a member. She was taken at a vulnerable age, had no known family to return to, and bonded with the family that both rescued her from the Yavapais and gave her their clan name. She submitted to a ritual tattoo, bore a nickname that confirmed her insider status, and declined to escape when the Whipple party appeared in the valley or through the many Quechan runners or local Mexicans who could have carried a message to Fort Yuma for her. By the time Francisco came looking for her, Olive had become a Mohave, and almost certainly didn’t want to go “home.

A family isn’t simply a passive inheritance. It’s defined by the bonds its members choose, and not just the bonds assigned by genetics. Each time a family member joins their life to a biological stranger in marriage, adoption or through having children, a new clan joins itself to our family tree at the junction point of the union. New ancestors are fused with ours. New descendants are sired by the mingling of separate genetic codes. Without this chosen love our gene pool would stagnate. Without this new family, an assigned inheritance couldn’t continue. Genes might specify the way we’re put together, but without our human will to love beyond those specifications, a family can’t be all the things it might be.

If you murder someone in another clan, your fellow clan members will be responsible for paying blood money to the victim’s clan, and the size of this payment won’t depend on whether you killed the guy by accident—your arrow deflected off the deer you were hunting—or by executing a carefully planned homicide. Moreover, if your clan doesn’t pay the prescribed blood money, the victim’s clan will hold all members culpable and seek revenge by killing someone from your clan without regard to the victim’s intentions. By contrast, when ripped from the binding ties of their relational networks, an actor’s intentions, goals, and beliefs become much more important.

ACQUIRING SLAVES. [Lev. 25:44–46] “ ‘Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property. You can bequeath them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly. ESCAPED SLAVES. [Deut. 23:15, 16] If a slave has taken refuge with you, do not hand them over to their master. Let them live among you wherever they like and in whatever town they choose. Do not oppress them.

in any case, it is not applicable to totemism. Every member of the clan is invested with a sacred character which is not materially inferior to that which we just observed in the animal.

the totemic emblem, the animal or plant whose appearance this emblem reproduces, and the members of the clan.

in any case, it is not applicable to totemism. Every member of the clan is invested with a sacred character which is not materially inferior to that which we just observed in the animal. This

He considered the four-hundred-year-old sorceress on the screen. He’d heard the rumors: that Jesiba answered to the Under-King, that she could transform people into common animals if they provoked her, that she’d once been a witch who’d left her clan for reasons still unknown. Most likely bad ones, if she’d wound up a member of the House of Flame and Shadow.

that sounds – ninjas and cookies are two of the most awesome things on the planet. Of course they’d go great together! Wyatt sat by my side with a mouthful of cookie. He chewed it sloppily like a dog. “I’m thankful that you’ve chosen to become a member of my clan.” “Are there other clans?” I asked. “No,” Wyatt said. “Are you ready for the task we’ve specifically chosen for you?” I set my Oreos down on the little table. My first job as a ninja, and in a real ninja uniform – of course I was ready! “Yes, tell me what I must do.” Wyatt paused. “Are you sure? You wear the uniform now so you can’t reject any kind of duty you’re given.” For a second, I imagined he said “doodie,” and I laughed. “No, I won’t reject anything. Whatever you want from me, consider it done.” Wyatt nodded, and made a “tch tch” sound with his cheek. Immediately, one of the other members of the clan tossed a backpack to the ground in front of me. It was bright red with speckled straps. I studied it for a moment. I had seen a backpack like this before, but where? And then it hit me – I saw the same bag sitting by Zoe’s desk earlier in the week. This was Zoe’s backpack. “Why do you have that?” I asked. Wyatt shook his head. “Members of my clan don’t ask questions when they’re given a task, and yours is simple. All you have to do is take this bag to the front office.” “Sneak it in there? You want me to walk through the school wearing this ninja uniform?” “No,” Wyatt said. “That’s why it’ll be easy. After gym, you’ll change into your normal street clothes and simply take this bag to the front desk. You’ll deliver it to the principal, and tell them that you found it under a bush outside.” I looked at Zoe’s backpack. Could it have been a coincidence? Could this just be the same bag that she has? As I scanned the side of it, I saw

Under the bleachers behind us stood three members of the red ninja clan

The water flooded the caverns, so we came to you for help—not a handout, but a fair trade, work for payment. You agreed and to a fair price. Then you herded us into the Barak Ghetto in Trent. We mined the Dithmar Range and you paid us all right, then came the taxes. Taxes for living in your filthy shacks, taxes on what we bought and sold, taxes on crops we raised, taxes for not being members of the Nyphron Church—taxes for being dwarves. Taxes so high a number of us turned their backs on Drome to worship your god, but still you did not accept us. You denied us the privilege to carry weapons, to ride horses. We worked night and day and still did not make enough to feed ourselves. We fell into your debt and you made slaves of us. Your kind whipped my kin to make us work, and killed us when we tried to leave. They called us thieves, just for trying to be free.” He shook his head miserably. “My whole family—Clan Derin—slaves to humans.” He spat the words. “The elves never treated us that badly. And it wasn’t just my family, it was all the dwarves.

Our knowledge is based on the origin stories of land, genealogy and ancestors. If you know the branches of the tree of relationship between tribal clans and family members, then you know who you are, said the panther to its cubs.

The Indian peoples I had known belonged to clans, and the clans demanded that each member conform.

Kneeling down next to an article of clothing, Kevin looked up to see Christine a few feet away, gathering up one of her extravagant lolita dresses. Looking at her like this, the girl really did look cute, like a fragile porcelain doll. As he continued to watch her, his eyes landed on the black choker around her neck. “Isn’t that the choker that I bought you for your birthday a while back?” Kevin asked. Christine paused in her work. Her hand went to her choker. “A-ah, um, yes, it is. I… well, this is my… my favorite choker, so I like to wear it a lot…” Christine’s cheeks flushed once more, but she at least didn’t seem to be blowing her top. “After you, Iris, and Lilian left, I was really lonely. I hadn’t realized how important all of you were to me until you were gone. Ever since that day, ever since you three went off to Greece, I’ve taken to wearing this, because it reminded me of all the good times we’ve shared together.” That was probably the most honest thing he’d ever heard Christine say since she’d confessed her feelings for him. He’d noticed it before, but Christine really was a tsundere. She rarely ever told anyone what she was really thinking, and she covered up her embarrassment with bluster and violence. Moments like this were rare for her. He could count the number of times where she’d been honest with her feelings on one hand and still have fingers left over. “I’m sorry we left you like that,” Kevin apologized. Christine shook her head. “You don’t need to apologize. I know that you didn’t have much of a choice. Had you not left, then…” Then he, Lilian, and Iris would have put everyone in danger. Back then, Lilian had been targeted by the Shénshèng Clan. One of its members, a three-tailed kitsune named Fan had attacked them during Lindsay’s soccer game. Iris had nearly been killed and Kevin had destroyed an entire school building just to defeat Fan. Christine had been there when it happened, so she understood why they had to leave. “Thank you for being so understanding,” he said. Christine quickly turned her back to him. “T-there’s no need to thank me. We’re friends. I-I was only doing what any good friend would do.” Tsundere until the end, Kevin thought with an amused chuckle. “Then, Christine, I’m very glad that you’re my friend.” Christine squeaked. As she sputtered incoherently, Kevin finally grabbed the article that he’d been kneeling over. Blinking when he realized that it felt different than everything else that he’d picked up thus far, he held the article up to study it. “What is this…?” He trailed off. The object in his hands… was Christine’s panties. “Uh…” Kevin could hear his brain sizzling. “W-what are you doing, idiot!? Don’t stare at those!” Christine leapt at him, and Kevin, too shocked by the object in his hands to do anything, let her tackle him to the ground. The panties were thrown from his hands as his back slammed into the floor. Spots appeared in his vision, but they were soon replaced by Christine’s face, which hovered not two inches from his own. Their noses were almost touching. “C-Christine?” He felt his eyes widen as Christine’s face inched a little closer to his. This was bad. This was a very bad situation. Christine was straddling him, and he could feel her thighs touching him, and her body was pressed against him, and… and… Oh, no… Perhaps it was the result of him still being horny because Christine had interrupted him and Lilian while they were having sex, but Kevin felt his arousal skyrocket. Christine felt it, too, because her eyes went even wider and she looked down. He also looked down. Then he looked back up. Their eyes met. Christine’s face was the brightest blue that he’d ever seen. “I can explain this,” Kevin said calmly. “KYA!” The sound of Christine’s scream was followed by a loud slap.

To our better judgment, for example, one of the most offensive features in tribal religion is its particularism; a man is held answerable to his god for wrong done to LECT. ir. a member of his own kindred or political community, but he may deceive, rob, or kill an alien without offence to religion; the deity cares only for his own kinsfolk. This is a very narrow morality, and we are tempted to call it sheer immorality. But such a judgment would be altogether false from an historical point of view. The larger morahty which embraces all mankind has its basis in habits of loyalty, love, and self-sacrifice, which were originally formed and grew strong in the narrower circle of the family or the clan; and the part which the religion of kinship played in the development and maintenance of these habits, is one of the greatest services it has done to human progress.

Doesn’t the idea of, like, completely wiping out the culture of your own people worry you? I mean, so much of what we’ve got here is such complete shit—” She stopped. Brill’s eyes were sparkling—with anger, not amusement. “You really think so? Go live in a one-room hut for a couple of years, bearing illiterate brats half of whom will die before they’re five! Without a fancy toilet, or even a thunder-mug to piss in each morning. Go do that, where the only entertainment is once a week going to the temple where some fat stupid priest invokes the blessings of Sky Father and his court on your heads and prays that the harvest doesn’t fail again like it did five years ago, when two of your children starved to death in front of your eyes. Then tell me that your culture’s shit!” Miriam tried to interrupt: “Hey, what about—” Brill steamed right on. “Shut up. Even the children of the well-off—like me—grow up living four to a room and wearing hand-me-downs. We are married off to whoever our parents think will pay best bride-price. Because we’re members of the outer families we don’t die of childbed fever—not since the Clan so graciously gave us penicillin tablets and morphine for the pain—but we get to bear child after child because it’s our duty to the Clan! Are you insane, my lady? Or merely blind? And it’s better for us in the families than for ordinary women, better by far. Did you notice that within the Clan you had rights? Or that outside the Clan, in the ordinary aristocracy, you didn’t? We have at least one ability that is as important, more important, than what’s between our legs: another source of status. But those ordinary peasants you feel such guilt for don’t have any such thing. There’s a better life awaiting me as a humble illegal immigrant in this world than there is as a lady-in-waiting to nobility in my own.

in general you are a member of a family, which belongs to a clan, which belongs to a section, which belongs to a division, which belongs to a tribe.

Christianity took humanity as a species in itself and sought to convert it into a species for itself. Thus, the defining characteristic of Christianity was its universalism. It aimed to create a single human society, a society composed, that is, of individuals rather than tribes, clans or castes. The fundamental relationship between the individual and his or her God provides the crucial test, in Christianity, of what really maters. It is, by definition, a test which applies to all equally. Hence the deep individualism of Christianity was simply the reverse side of its universalism. The Christian conception of God became the means of creating the brotherhood of man, of bringing to self-consciousness the human species, by leading each of its members to see him- or herself as having, at least potentially, a relationship with the deepest reality - viz., God - that both required and justified the equal moral standing of all humans.

The furry panda is a noble creature, known for its excellent chess-playing skills. Pandas often play chess in exchange for lederhosen, which make up a large chunk of their preferred diet. They also make a fortune off their licensing deals, in which they shrink and stuff members of their clan and sell them as plush toys for young children. It is often theorized that one day all of these plush pandas will decide to rise up and rule the world. And that will be fun, because pandas rock.

-Stand down. You are in the presence of her royal highness. -Akira... -YOU! STAND DOWN! -It's fine. leave him be. -Akira Kaburagi Regendorf, Member of the Earth Clan... Do you swear, by the covenant, to be my servant from this day forward? -Hell no.

Like Plato, Aristotle accepts that the goal of politics is to make the members of the community good. “The end of political science is the highest good; and the chief concern of this science is to endow the citizens with … virtue and the readiness to do fine deeds.”24 However, the way to get there is not from the top down, as in Plato’s Republic and the Laws, but from the bottom up. Aristotle reveals that the essential building block of every political community must be the individual household, consisting of the citizen and his family (including household slaves). From the household springs every other type of human association, starting with the clan or tribe. The final realization of all these associations is the self-governing city-state, the polis.

… the several sub-types of mental illness should be functioning on this world as classes somewhat like those of ancient India. These people here, the hebephrenics, would be equivalent to the untouchables[*]. The maniacs would be the warrior class, without fear; one of the highest. … … The paranoids – actually paranoiac schizophrenics – would function as the statesman class; they’d be in charge of developing political ideology and social programs – they’d have the overall world view. The simple schizophrenics (…) [would] correspond to the poet class, although some of them would be religious visionaries – as would be some of the Heebs. The Heebs, however, would be inclined to produce ascetic saints, whereas the schizophrenics would produce dogmatists. Those with polymorphic schizophrenia simplex would be the creative members of the society, producing the new ideas. (…) There could be some with over-valent ideas, psychotic disorders that were advanced forms of milder obsessive-compulsive neurosis, the so-called diencephalic disturbances. Those people would be the clerks and office holders of the society, the ritualistic functionaries, with no original ideas. Their conservatism would balance the radical quality of the polymorphic schizophrenics and give the society stability.

The authority in such a clan-society is of a peculiar sort, it is here, it is there, it is everywhere, and it never sleeps. But there is no absolutely dominant power. The circle may perhaps have its leader in chief, but he cannot force anyone to his will. In Iceland, this lack of subordination appears in the crudest light. Iceland had men who gladly paid out of their own purse for the extravagances of their restless kinsmen, if only they could maintain peace and prevent futile bloodshed; but their peacemaking was an everlasting patchwork. There was no power over those who did not seek the right. To take firm action against them was a thing even the most resolute of their kin could never do, for it was out of the question for the clan to disown its unruly members and leave them to the mercy of their enemies. When Chrodin, a man of noble stock, was chosen, for his cleverness and god-fearing ways, to be majordomo in Austria, he declined with these significant words: “I cannot bring about peace in Austria, chiefly because all the great men in the country are my kinsmen. I cannot overawe them and cannot have any one executed. Nay, because of their very kinship they will rise up and act in defiance.

the two men had not been close, Muhammad would never have asked what he did. He’d never have felt he had the right to even broach the idea. So when he requested the hand of abu-Talib’s daughter Fakhita in marriage, he certainly cannot have expected to be refused. Yet he was. This was no tale of young star-crossed lovers, however. Marriage in the sixth century was a far more pragmatic arrangement. We know nothing of Fakhita aside from her name. Muhammad’s proposal was made to the father, not the daughter. In effect, he was asking abu-Talib to publicly acknowledge their closeness by declaring him not just “like a son” but a full member of the family. He would no longer be merely a poor relation who had risen in the world, but a son-in-law. Abu-Talib’s decision had nothing to do with the fact that Muhammad and Fakhita were first cousins. Gregor Mendel and the science of genetics were still eleven hundred years in the future, and marriage between cousins was as common in the sixth century, both in Arabia and elsewhere, as it had been in biblical times. It was considered a means of strengthening the internal bonds of a clan, and indeed would remain so in the marriage patterns of European royalty well into the twentieth century. So there is only one possible reason for abu-Talib’s denial of his nephew’s request: he did not consider this an advantageous marriage for his daughter. No matter how much he trusted and relied on Muhammad, the father was not about to marry his daughter to an orphan with no independent means. He intended for her to marry into the Meccan elite, and quickly made a more suitably aristocratic match for her. If Bahira had indeed foreseen a great future for Muhammad, abu-Talib had clearly not taken him seriously. And if Muhammad had imagined that he had overcome the limitations of his childhood, he was now harshly reminded that they still applied. Abu-Talib’s denial of his request carried a clear message. “This far and no further,” he was saying in effect. “Good but not good enough.” In his uncle’s mind, Muhammad was still “one of us, yet not one of us.” In time, abu-Talib would come to regret this rejection of Muhammad. The two men would eventually overcome the rift it caused between them and become closer than ever. But in a pattern that was to recur throughout Muhammad’s life, rejection would work to his long-term advantage. Abu-Talib’s denial of him as a son-in-law would turn out to be one of those ironic twists that determine history—or, if you wish to see things that way, fate. If Muhammad had married his cousin, nobody today might even know his name. Without the woman he did go on to marry, he might never have found the courage and determination to undertake the major role that waited for him.

If the two men had not been close, Muhammad would never have asked what he did. He’d never have felt he had the right to even broach the idea. So when he requested the hand of abu-Talib’s daughter Fakhita in marriage, he certainly cannot have expected to be refused. Yet he was. This was no tale of young star-crossed lovers, however. Marriage in the sixth century was a far more pragmatic arrangement. We know nothing of Fakhita aside from her name. Muhammad’s proposal was made to the father, not the daughter. In effect, he was asking abu-Talib to publicly acknowledge their closeness by declaring him not just “like a son” but a full member of the family. He would no longer be merely a poor relation who had risen in the world, but a son-in-law. Abu-Talib’s decision had nothing to do with the fact that Muhammad and Fakhita were first cousins. Gregor Mendel and the science of genetics were still eleven hundred years in the future, and marriage between cousins was as common in the sixth century, both in Arabia and elsewhere, as it had been in biblical times. It was considered a means of strengthening the internal bonds of a clan, and indeed would remain so in the marriage patterns of European royalty well into the twentieth century. So there is only one possible reason for abu-Talib’s denial of his nephew’s request: he did not consider this an advantageous marriage for his daughter. No matter how much he trusted and relied on Muhammad, the father was not about to marry his daughter to an orphan with no independent means. He intended for her to marry into the Meccan elite, and quickly made a more suitably aristocratic match for her. If Bahira had indeed foreseen a great future for Muhammad, abu-Talib had clearly not taken him seriously. And if Muhammad had imagined that he had overcome the limitations of his childhood, he was now harshly reminded that they still applied. Abu-Talib’s denial of his request carried a clear message. “This far and no further,” he was saying in effect. “Good but not good enough.” In his uncle’s mind, Muhammad was still “one of us, yet not one of us.” In time, abu-Talib would come to regret this rejection of Muhammad. The two men would eventually overcome the rift it caused between them and become closer than ever. But in a pattern that was to recur throughout Muhammad’s life, rejection would work to his long-term advantage. Abu-Talib’s denial of him as a son-in-law would turn out to be one of those ironic twists that determine history—or, if you wish to see things that way, fate. If Muhammad had married his cousin, nobody today might even know his name. Without the woman he did go on to marry, he might never have found the courage and determination to undertake the major role that waited for him.

Instead of insisting that no quarrel shall be suffered to arise between one brother and another, they would simply acknowledge that no such quarrel ever could by any possibility arise. In other words, instead of a prohibition, we should have the recognition of an impossibility. The characters in the Icelandic sagas are in this position still —though we may feel that the cohesion of the clan is on the point of weakening. They have still, more or less unimpaired, the involuntary respect for all such interests as may affect the clan as a whole; an extreme of caution and foresight in regard to all such enterprise as cannot with certainty be regarded as unaffecting the interest of all its members.

Only in the very extreme cases of our civilization can we find anything that covers the experiences of the ancients. For the innate depravity of shame lies in the fact that spiritual life was then dependent upon a certain number and a certain sort of ideas. Good breeding was a family treasure, possibly not differing greatly to our eyes as regards the different families, but in reality distinctively marked from earliest youth, stamped by traditions, determined by environment, and consequently not easily changed. Personality was far less mobile than now, and was far less capable of recuperation. If a kinsman lost an idea, he could not make good the loss by taking up ideas from the other side; as he is bound to the family circle in which he grew up, so he is dependent upon the soulconstituents fostered in him. The traditions and reminiscences of his people, the enjoyment of ancient heirlooms and family property, the consciousness of purpose, the pride of authority and good repute in the judgement of neighbours found in his circle, make up his world, and there is no spiritual treasury outside on which he can draw for his intellectual and moral life. A man nowadays may be excluded from his family, whether this consist of father, mother, brothers and sisters, or a whole section of society; and he need not perish on that account, because no family, however large, can absorb the entire contents of a reasonably well-equipped human being's soul. He has parts of himself placed about here and there; even nature is in spiritual correspondence with him. But man as a member of a clan has a void about him; it need not mean that his kinsmen lack all wider interest, it does not mean that he is unable to feel himself as member of a larger political and religious community; but these associations are, in the first place, disproportionately weak, so that they cannot assert themselves side by side with frith, and further, they are only participated in through the medium of kinship or frith, so that they can have no independent existence of their own. A man cast off from his kin cannot appeal to nature for comfort, for its dominant attribute is hostility, save in the form where it faces him as inspired by humankind, cultivated and inhabited; and in the broad, fair fields it is only the land of his inheritance that meets him fully and entirely with friendly feelings. It will also be found that in cases where a niding is saved to the world by being received into a new circle, a family or a company of warriors, he does not then proceed by degrees from his former state over to the new; he leaps across a channel, and becomes a new man altogether.

Hitler and Mussolini, by contrast, not only felt destined to rule but shared none of the purists’ qualms about competing in bourgeois elections. Both set out—with impressive tactical skill and by rather different routes, which they discovered by trial and error—to make themselves indispensable participants in the competition for political power within their nations. Becoming a successful political player inevitably involved losing followers as well as gaining them. Even the simple step of becoming a party could seem a betrayal to some purists of the first hour. When Mussolini decided to change his movement into a party late in 1921, some of his idealistic early followers saw this as a descent into the soiled arena of bourgeois parliamentarism. Being a party ranked talk above action, deals above principle, and competing interests above a united nation. Idealistic early fascists saw themselves as offering a new form of public life—an “antiparty”—capable of gathering the entire nation, in opposition to both parliamentary liberalism, with its encouragement of faction, and socialism, with its class struggle. José Antonio described the Falange Española as “a movement and not a party—indeed you could almost call it an anti-party . . . neither of the Right nor of the Left." Hitler’s NSDAP, to be sure, had called itself a party from the beginning, but its members, who knew it was not like the other parties, called it “the movement” (die Bewegung). Mostly fascists called their organizations movements or camps or bands or rassemblements or fasci: brotherhoods that did not pit one interest against others, but claimed to unite and energize the nation. Conflicts over what fascist movements should call themselves were relatively trivial. Far graver compromises and transformations were involved in the process of becoming a significant actor in a political arena. For that process involved teaming up with some of the very capitalist speculators and bourgeois party leaders whose rejection had been part of the early movements’ appeal. How the fascists managed to retain some of their antibourgeois rhetoric and a measure of “revolutionary” aura while forming practical political alliances with parts of the establishment constitutes one of the mysteries of their success. Becoming a successful contender in the political arena required more than clarifying priorities and knitting alliances. It meant offering a new political style that would attract voters who had concluded that “politics” had become dirty and futile. Posing as an “antipolitics” was often effective with people whose main political motivation was scorn for politics. In situations where existing parties were confined within class or confessional boundaries, like Marxist, smallholders’, or Christian parties, the fascists could appeal by promising to unite a people rather than divide it. Where existing parties were run by parliamentarians who thought mainly of their own careers, fascist parties could appeal to idealists by being “parties of engagement,” in which committed militants rather than careerist politicians set the tone. In situations where a single political clan had monopolized power for years, fascism could pose as the only nonsocialist path to renewal and fresh leadership. In such ways, fascists pioneered in the 1920s by creating the first European “catch-all” parties of “engagement,”17 readily distinguished from their tired, narrow rivals as much by the breadth of their social base as by the intense activism of their militants. Comparison acquires some bite at this point: only some societies experienced so severe a breakdown of existing systems that citizens began to look to outsiders for salvation. In many cases fascist establishment failed; in others it was never really attempted.

Indeed it seemed at first that Medina’s Jews were quite open to him. The clans of the three main Jewish tribes had willingly signed on to the arbitration agreement and were part of the umma, though only as secondary members—as confederates, that is, of the dominant Aws and Khazraj tribes. The Quranic voice had appealed directly to the original “People of the Book,” instructing Muhammad to say: “We believe in that which has been revealed to us and that which was revealed to you. Our God and your God is one.”2 The believers were not to argue with Jews “except fairly and politely,”3 the Quran instructed. They should say, “People of the Book, let us come to an agreement that we will worship none but God, that we will associate no partners with him, and that none of us shall set up mortals as deities alongside God.”4 And then, since that formulation might be understood to exclude Christians, further verses expanded on it: “Believers, Jews, Christians, Zoroastrians, whoever believes in God and the Day of Judgment and does what is right, all shall be rewarded by God5 . . . We believe in God and in what was revealed to us, in that which was revealed to Abraham and Ishmael, to Isaac and Jacob and the tribes, and in that which God gave to Moses and Jesus and the prophets. We discriminate against none of them.