Country Lyric Quotes

Imagine there's no countries It isn't hard to do Nothing to kill or die for And no religion too Imagine all the people Living life in peace You may say that I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will be as one

You can't go back home to your family, back home to your childhood, back home to romantic love, back home to a young man's dreams of glory and of fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing's sake, back home to aestheticism, to one's youthful idea of 'the artist' and the all-sufficiency of 'art' and 'beauty' and 'love,' back home to the ivory tower, back home to places in the country, to the cottage in Bermude, away from all the strife and conflict of the world, back home to the father you have lost and have been looking for, back home to someone who can help you, save you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time--back home to the escapes of Time and Memory.

Funny how a melody sounds like a memory.

Cause I am strong and I can prove it And I got my dreams to see me through It's just a mountain, I can move it And with faith enough there's nothing I can't do And I can see the light of a clear blue morning And I can see the light of brand new day I can see the light of a clear blue morning And everything's gonna be all right It's gonna be okay [lyrics from "Light of a Clear Blue Morning"]

There was a cabaret, and there was a master of ceremonies... and there was a city called Berlin, in a country called Germany...and it was the end of the world.

Here I stand on the brink of war again, a citizen of no place, no time, no country but my own . . . and that a land lapped by no sea but blood, bordered only by the outlines of a face long-loved.

When did a free country start to mean free enterprise? Who sold Democracy out for a golden calf we got to idolize?

I bet all I had on a thing called love; guess in the end it wasn't enough. And it's hard to watch you leave right now; I'm gonna have to learn to let you go somehow.

Little girl, little boy If love has a way Fill their fields with laughter And scatter the sun on their day And if it should happen to rain Make their raindrops kisses Straight from heaven above That touch their hands and faces And that fill them with love And make the moon reflect their smiles And their stars plenty And, above all, keep them together And hold them as you may Forever and ever Until their last day.

Are you kidding me?' Shan asked, slightly drunk, slightly dramatic, and now sitting yoga style on the floor. 'You can't write an honest novel about race in this country. If you write about how people are really affected by race, it'll be too obvious. Black writers who do literary fiction in this country, all three of them, not the ten thousand who write those bullshit ghetto books with the bright covers, have two choices: they can do precious or they can do pretentious. When you do neither, nobody knows what to do with you. So if you're going to write about race, you have to make sure it's so lyrical and subtle that the reader who doesn't read between the lines won't even know it's about race...' p.335

Sad is one of those words that has given up its life for our country, it's been a martyr for the American dream, it's been neutralized, co-opted by our culture to suggest a tinge of discomfort that lasts the time it takes for this and then for that to happen, the time it takes to change a channel. But sadness is real because once it meant something real. It meant dignified, grave; it meant trustworthy; it meant exceptionally bad, deplorable, shameful; it meant massive, weighty, forming a compact body; it meant falling heavily; and it meant of a color: dark. It meant dark in color, to darken. It meant me. I felt sad.

For a multitude of causes, unknown to former times, are now acting with a combined force to blunt the discriminating powers of the mind, and unfitting it for all voluntary exertion to reduce it to a state of almost savage torpor... To this tendency of life and manners the literature and theatrical exhibitions of the country have conformed themselves.

Yeah, do it for your people Do it for your pride How are you ever gonna know if you never even try? Do it for your country Do it for your name

Nothing could be more comfortable than writing about the ballet from books. A ballet he had never seen was an art in another world. It was an unrivaled armchair reverie, a lyric from some paradise. He called his work research, but it was actually free, uncontrolled fantasy. He preferred not to savor the ballet in the flesh; rather he savored the phantasms of his own dancing imagination, called up by Western books and pictures. It was like being in love with someone he had never seen.

While he originally sang about ‘a coloured boy named Johnny B. Goode’, under pressure from white-owned radio stations Berry changed the lyrics to ‘a country boy named Johnny B. Goode’. As

You can't go back home to your family, back home to your childhood, back home to romantic love, back home to a young man's dreams of glory and of fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing's sake, back home to aestheticism, to one's youthful idea of "the artist" and the all-sufficiency of "art" and "beauty" and "love," back home to the ivory tower, back home to places in the country, to the cottage in Bermuda, away from all the strife and conflict of the world, back home to the father you have lost and have been looking for, back home to someone who can help you, save you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time--back home to the escapes of Time and Memory. In a way, the phrase summed up everything he had ever learned.

Part of our work as people who dare to believe we can save the world is to prepare our wills to withstand some losing, so that we may lose and still set out again.

Many people, in the small hours of the morning, scribble passionate lyrics of supreme beauty; only to find, next morning, that daylight has washed the beauty away, leaving only ashes.

And we'll let the world dance around us while you lie here in my arms. The beat of your heart is all the music I need to hear. I spent my whole life searching for this melody, so I'll listen while I hold you near.

Chuck Berry himself bowed to the dictates of the capitalist juggernaut. While he originally sang about ‘a coloured boy named Johnny B. Goode’, under pressure from white-owned radio stations Berry changed the lyrics to ‘a country boy named Johnny B. Goode’.

His eyes are cold and restless His wounds have almost healed And she'd give half of Texas Just to change the way he feels She knows his love's in Tulsa And she knows he's gonna go Well it ain't no woman flesh and blood It's that damned old rodeo Well it's bulls and blood It's dust and mud It's the roar of a Sunday crowd It's the white in his knuckles The gold in the buckle He'll win the next go 'round It's boots and chaps It's cowboy hats It's spurs and latigo It's the ropes and the reins And the joy and the pain And they call the thing rodeo She does her best to hold him When his love comes to call But his need for it controls him And her back's against the wall And it's So long girl I'll see you When it's time for him to go You know the woman wants her cowboy Like he wants his rodeo

One afternoon in the fall of 2015, while I was writing this book, I was driving in my car and listening to SiriusXM Radio. On the folk music station the Coffee House, a song came on with a verse that directly spoke to me—so much so that I pulled off the road as soon as I could and wrote down the lyrics and the singer’s name. The song was called “The Eye,” and it’s written by the country-folk singer Brandi Carlile and her bandmate Tim Hanseroth and sung by Carlile. I wish it could play every time you open these pages, like a Hallmark birthday card, because it’s become the theme song of this book. The main refrain is: I wrapped your love around me like a chain But I never was afraid that it would die You can dance in a hurricane But only if you’re standing in the eye. I hope that it is clear by now that every day going forward we’re going to be asked to dance in a hurricane, set off by the accelerations in the Market, Mother Nature, and Moore’s law. Some politicians propose to build a wall against this hurricane. That is a fool’s errand. There is only one way to thrive now, and it’s by finding and creating your own eye. The eye of a hurricane moves, along with the storm. It draws energy from it, while creating a sanctuary of stability inside it. It is both dynamic and stable—and so must we be. We can’t escape these accelerations. We have to dive into them, take advantage of their energy and flows where possible, move with them, use them to learn faster, design smarter, and collaborate deeper—all so we can build our own eyes to anchor and propel ourselves and our families confidently forward.

On a 2013 album Jay-Z, one of the country’s richest and most popular rappers, referenced one Wayne Perry in a song. Perry was a hit man in the 1980s for one of Washington, D.C.’s most notorious drug lords. He pleaded guilty in 1994 to five murders, and received five consecutive life sentences. In an interview with Rolling Stone magazine in 2010, President Barack Obama expressed his affinity for rappers like Jay-Z and Lil Wayne, whose lyrics often elevate misogyny, drug dealing, and gun violence. At the time of the president’s interview, Lil Wayne was imprisoned on gun and drug charges.

One more thing: the regime is a show that conceals what in reality is chaos. What looks orderly and restrictive is in fact disorganized and inefficient. Obviously, this does not lead to order. On the contrary, people feel acutely lost, in time and space among other things. As everywhere in the country, a person does not know where to go with a particular problem. So he goes to the head of the detention facility. That’s like taking your problem to Putin outside of jail. When we describe the system in our lyrics— I guess you could say we are not really opposed— We are in opposition to Putinist chaos, which is a regime in name only. When

When you start searching for ‘pure elements’ in literature you will find that literature has been created by the following classes of persons: Inventors. Men who found a new process, or whose extant work gives us the first known example of a process. The masters. Men who combined a number of such processes, and who used them as well as or better than the inventors. The diluters. Men who came after the first two kinds of writer, and couldn’t do the job quite as well. Good writers without salient qualities. Men who are fortunate enough to be born when the literature of a given country is in good working order, or when some particular branch of writing is ‘healthy’. For example, men who wrote sonnets in Dante’s time, men who wrote short lyrics in Shakespeare’s time or for several decades thereafter, or who wrote French novels and stories after Flaubert had shown them how. Writers of belles-lettres. That is, men who didn’t really invent anything, but who specialized in some particular part of writing, who couldn’t be considered as ‘great men’ or as authors who were trying to give a complete presentation of life, or of their epoch. The starters of crazes. Until the reader knows the first two categories he will never be able ‘to see the wood for the trees’. He may know what he ‘likes’. He may be a ‘compleat book-lover’, with a large library of beautifully printed books, bound in the most luxurious bindings, but he will never be able to sort out what he knows to estimate the value of one book in relation to others, and he will be more confused and even less able to make up his mind about a book where a new author is ‘breaking with convention’ than to form an opinion about a book eighty or a hundred years old. He will never understand why a specialist is annoyed with him for trotting out a second- or third-hand opinion about the merits of his favourite bad writer.

There have been periods in my own life when my grief felt more real to me than my hope, moments when my rage, sitting up, threatened to swallow my softness forever. It is here, in these moments, in these fields where older versions of myself come to die, that I am forced again to clarify what exactly it is that I believe.

I was a reader, when I could get ahold of something to read, and literature showed me places I’d never seen. Another art form, though, showed me my own place: country music. Its sincere lyrics and familiar accent confirmed, with triumph and sorrow, that my home—invisible or ridiculed elsewhere in news and popular culture—deserved to be known, and that it was complicated and good.

Have you ever heard the Hungarian national anthem? No? Good for you! I wouldn’t recommend it at all. Unless you are looking for inspiration for your suicide attempt. If it is not just an attempt but you are deadly serious about your suicide then I strongly recommend you not only read the lyrics but listen to the music too. The most mournful funeral song sounds jolly compared to it. Other nations have inspiring anthems like ‘God Save the Queen’ or the ‘La Marseillaise’ or ‘The StarSpangled Banner’, and their lyrics are about victory and proudness like ‘Russia – our sacred homeland, Russia – our beloved country’ or ‘Germany, Germany above everything, Above everything in the world!’ But what about the Hungarian anthem? It starts with ‘O Lord, bless the Hungarian’ and then follow eight long and painful stanzas about our ‘slave yoke’ and ‘funeral urn’ and ‘the corpses of our defeated army’ and ‘groans of death, weeping’ and finally it finishes with ‘Pity, O Lord, the Hungarians they who have suffered for all sins of the past and of the future!’ Yes, of the future too.

As of old Phoenician men, to the Tin Isles sailing Straight against the sunset and the edges of the earth, Chaunted loud above the storm and the strange sea's wailing, Legends of their people and the land that gave them birth- Sang aloud to Baal-Peor, sang unto the horned maiden, Sang how they should come again with the Brethon treasure laden, Sang of all the pride and glory of their hardy enterprise, How they found the outer islands, where the unknown stars arise; And the rowers down below, rowing hard as they could row, Toiling at the stroke and feather through the wet and weary weather, Even they forgot their burden in the measure of a song, And the merchants and the masters and the bondsmen all together, Dreaming of the wondrous islands, brought the gallant ship along; So in mighty deeps alone on the chainless breezes blown In my coracle of verses I will sing of lands unknown, Flying from the scarlet city where a Lord that knows no pity, Mocks the broken people praying round his iron throne, -Sing about the Hidden Country fresh and full of quiet green. Sailing over seas uncharted to a port that none has seen.

And suddenly he became almost lyric. "For three thousand years the Common Man has been fended off from the full and glorious life he might have had, by Make Believe. For three thousand years in one form or another he has been asking for an unrestricted share in the universal welfare. He has been asking for a fair dividend from civilisation. For all that time, and still it goes on, the advantaged people, the satisfied people, the kings and priests, the owners and traders, the gentlefolk and the leaders he trusted, have been cheating him tacitly or deliberately, out of his proper share and contribution in the common life. Sometimes almost consciously, sometimes subconsciously, cheating themselves about it as well. When he called upon God, they said 'We'll take care of your God for you', and they gave him organised religion. When he calls for Justice, they say 'Everything decently and in order', and give him a nice expensive Law Court beyond his means. When he calls for order and safety too loudly they hit him on the head with a policeman's truncheon. When he sought knowledge, they told him what was good for him. And to protect him from the foreigner, so they said, they got him bombed to hell, trained him to disembowel his fellow common men with bayonets and learn what love of King and Country really means. "All with the best intentions in the world, mind you. "Most of these people, I tell you, have acted in perfect good faith. They manage to believe that in sustaining this idiot's muddle they are doing tremendous things -- stupendous things -- for the Common Man. They can live lives of quiet pride and die quite edifyingly in an undernourished, sweated, driven and frustrated world. Useful public servants! Righteous self-applause! Read their bloody biographies!

Robin didn't like that idea very much-Jules spending time with Adam? "I get jealousy too, you know. You used to be in love with him." Jules turned his head to look at him. "That was before I knew what love really was". He smiled. "When I met you, Robin, God.... I had to redefine everything. You know, there was this country song my mother really liked. It used to annoy me, I was in my technopop phase, but lately I just... I find myself thinking about the lyrics all the time. That was a river, this is the ocean.... I thought I loved Adam, and I did, but... it wasn't even close to this incredible ocean that I feel for you".

They Don't Love You Like I Love You" My mother said this to me long before Beyoncé lifted the lyrics from the Yeah Yeah Yeahs, and what my mother meant by Don’t stray was that she knew all about it—the way it feels to need someone to love you, someone not your kind, someone white, some one some many who live because so many of mine have not, and further, live on top of those of ours who don’t. I’ll say, say, say, I’ll say, say, say, What is the United States if not a clot of clouds? If not spilled milk? Or blood? If not the place we once were in the millions? America is Maps— Maps are ghosts: white and layered with people and places I see through. My mother has always known best, knew that I’d been begging for them, to lay my face against their white laps, to be held in something more than the loud light of their projectors of themselves they flicker—sepia or blue—all over my body. All this time, I thought my mother said, Wait, as in, Give them a little more time to know your worth, when really, she said, Weight, meaning heft, preparing me for the yoke of myself, the beast of my country’s burdens, which is less worse than my country’s plow. Yes, when my mother said, They don’t love you like I love you, she meant, Natalie, that doesn’t mean you aren’t good.

Few people have to watch their country die,” Hannah said, her lyrical voice all the more captivating because she spoke softly. Althea found herself leaning toward her, and she imagined the rest of the audience was no different. “I have had that dubious privilege, and I can tell you that it comes not as a rebel shout but as a sly whisper. The cracks creep in, insidious as anything I’ve ever seen. It can start with rumblings about an unreliable press and rumors about political enemies that will threaten your family, your children. It can deepen with each disdainful remark about science and art and literature in a pub on a Friday night. It comes cloaked in patriotism and love of country, and uses that as armor against any criticism.

He wondered again at the easy, graceful manner in which the Roman lyricists accepted the fact of death, as if the nothingness they faced were a tribute to the richness of the years they had enjoyed; and he marveled at the bitterness, the terror, the barely concealed hatred he found in some of the later Christian poets of the Latin tradition when they looked to that death which promised, however vaguely, a rich and ecstatic eternity of life, as if that death and promise were a mockery that soured the days of their living. When he thought of Masters, he thought of him as a Catullus or a more gentle and lyrical Juvenal, an exile in his own country, and thought of his death as another exile, more strange and lasting than he had known before.

There are countries out there where people speak English. By not like us - we have our own languages hidden in our carry-on luggage, in our cosmetics bags, only ever using English when we travel, and then only in foreign countries, to foreign people. It's hard to imagine, but English is their real language. They don't have anything to fall back on or turn to in moments of doubt. How lost they must feel in the world, where all instructions, all the lyrics of the stupidest possible songs, all the menus, all the excruciating pamphlets and brochures - even the buttons in the lift! - are in their private language. They may be understood by anyone at any moment, whenever they open their mouths. ... Wherever they are, people have unlimited access to them - they are accessible to everyone and everything! (page 182/3)

You can't write an honest novel about race in this country. If you write about how people are really affected by race, it'll be too obvious. Black writers who do literary fiction in this country, all three of them, not the ten thousand who write those bullshit ghetto books with the bright covers, have two choices: they can do precious or they can do pretentious. When you do neither, nobody knows what to do with you. So if you're going to write about race, you have to make sure it's so lyrical and subtle that the reader who doesn't read between the lines won't even know it's about race. You know, a Proustian meditation, all watery and fuzzy, that at the end just leaves you feeling watery and fuzzy." "Or just find a white writer. White writers can be blunt about race and get all activist because their anger isn't threatening.

In one of our conversations, she told me about Finland’s development of sisu, a rough cognate for grit. Etymologically, sisu denotes a person’s viscera, their “intestines (sisucunda).” It is defined as “having guts,” intentional, stoic, constant bravery in the face of adversity. 21 For Finns, sisu is a part of national culture, forged through their history of war with Russia and required by the harsh climate. 22 In this Nordic country, pride is equated with endurance. When Finnish mountain climber Veikka Gustafsson ascended a peak in Antarctica, it was named Mount Sisu. The fortitude to withstand war and foreign occupations is lyrically heralded in the Finnish epic poem, The Kalevala. 23 Even the saunas—two million, one for every three Finns in a country of approximately five and a half million—involve fortitude: A sauna roast is often followed by a nude plunge into the ice-cold Baltic Sea. If Iceland is happier than it has any right to be considering the hours the country spends plunged in darkness each year, Finland’s past circumstances, climate, and developed culture have turned it into one of the grittiest. Finland’s educational system is also currently ranked first, ahead of South Korea, now at number two. 24 The United States is midway down the list. 25 In Finland, there is no after-school tutoring or training, no “miracle pedagogy” in the classrooms, where students are on a first-name basis with their teachers, all of whom have master’s degrees. There is also more “creative play.” 26 Perhaps the tradition of sisu and play, I suspect, are part of the larger, unstated reason for its success. 27 “Wouldn’t it be great if you heard people talking about how they were going to do something to build their grit?” Duckworth asked.

As I mentioned before, life is the existence of a person who has a life, or the life of the person, and is the period when a person lives in this world. On the other hand, a person's life in this world is also called "life". 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 대한민국 어디에도 없는 최저가격 보상제도를 실시 하고있습니다. 100% 정품 4년동안 단 한번도 가품에 대한 구설수에 오른적 없습니다. 그렇기에 믿고 구매하셔도 됩니다. Therefore, just like the lyrics of the previous lesson, "Life is like a stranger" and "Life is tough." Even if you enjoy longevity and riches in the world, you will not go empty-handed when you are old and sick and go to that world. Even if you can not leave a name like this when you leave this world, you will have to live a life like this without going up or down to people's mouths. That is to say, if there is anyone in front of anyone who can live without a shame of one point, there will be no more rewarding life than that. If I go to the 9th, I have lived like a man, but I will be 90 years old by 2016. I look around the periphery of my life today. I can not help feeling that the end point of my life is approaching every moment. However, I think that "every time I eat, I can not stay while eating rice and eating rice for a long time." In that sense, I am doing my own work today while holding down the computer keyboard. Looking back, twenty-five years old, a man who had good limbs in his early ages, became a body that he could not freely walk for a while. But what? This is my destiny ... ... When I was a young, young man, This is the beginning of the poetry of Lee Byung-won (李佛 遠, Joseon third king, Taejong, Taejong). "How are the mountains like these mountains so what?" I use the word and write a word. What about these things and what happened to the country calling and hurting the body to keep it in place? I am lucky though. There are war dead who have lost their lives in the frenzy, and warlords who have been hurt more seriously than I am. But I am not alive. I can not help saying how good it is. There is something to think about with Lee Won - won 's . It is the 心 心 song of Chung Mong-joo of Koryo Koryô. It is not the story of Lee Byeong-won's and Jongmongju's , but rather the story of Jongmongju's tomb in my hometown Yongin.

and for the first time since learning of Krissa's marriage, he began working on a lyric. It was about loss, but not private loss, not loss of a romantic love. This was public loss, the lost innocence of a country at war few believed in, the loss of Roosevelt, Churchill, and Kennedy—of a king young men could believe in. It was about hungering to live with a tradition one could value, about longing to pay heed to customs that one could respect. It was called "My Grandfather's Chocolates." In the last stanza the grandson's regret and bitterness blazed into anger, fury at the generation who squandered their traditions. And as Quinn worked and reworked those lines, he knew that he was coming as close as he could to writing about Krissa.

The young man plugs his earphones back in and perches on the edge of a bench, bopping along to his music. his hairstyle and face remind Ki-yong of Bart Simpson, and his loose red T-shirt is emblazoned with Che Guevara's face. He is probably listening to Rage Against the Machine, or some similar band. The most capitalist country in the world produced these far-left lyrics, and on the CD—filled with the imagery of a Vietnamese monk sitting cross-legged while engulfed in fire, young Seoulites throwing Molotov cocktails—the singers swear, scream, and yell that we have to smash the system. It's fitting music for the kid in the Che Guevara shirt. If Stalin and Lenin were alive to hear this music, what would they think? Would they feel the urge to send the band to the Siberian archipelago?

the problem with this country. Ah, one of them. There are many. But this whole issue of sexuality and pornography, which I don’t understand what pornography is, I really don’t. To me pornography is, you know, spending all your money and not educating the people in America, but spending it instead on weapons. That’s pornographic to me.

There are countries out there where people speak English. But not like us - we have our own languages hidden in our carry-on luggage, in our cosmetics bags, only ever using English when we travel, and then only in foreign countries, to foreign people. It's hard to imagine, but English is their real language. They don't have anything to fall back on or turn to in moments of doubt. How lost they must feel in the world, where all instructions, all the lyrics of the stupidest possible songs, all the menus, all the excruciating pamphlets and brochures - even the buttons in the lift! - are in their private language. They may be understood by anyone at any moment, whenever they open their mouths. ... Wherever they are, people have unlimited access to them - they are accessible to everyone and everything! (page 182/3)

Some reputable scientists, even today, are not wholly satisfied with the notion that the song of birds is strictly and solely a territorial claim. It’s an important point. We’ve been on earth all these years and we still don’t know for certain why birds sing. We need someone to unlock the code to the foreign language and give us the key; we need a new Rosetta stone. Today I watched and heard a wren, a sparrow, and the mockingbird sing. My brain started to trill, why why why, what is the meaning meaning meaning? It’s not that they know something we don’t; we know much more than they do, and surely they don’t even know why they sing. No; we have been as usual asking the wrong question. It does not matter a hoot what the mockingbird on the chimney is singing. If the mockingbird were chirping to give us the long-sought formulae for a unified field theory, the point would be only slightly less irrelevant. The real and proper question is: Why is it beautiful? The question is there since I take it as given as I have said, that beauty is something objectively performed- the tree that falls in the forest- having being externally, stumbled across, or missed, as real and present as both sides of the moon…If the lyric is simply, mine mine mine, then why the extravagance of the score? It has the liquid, intricate sound of every creek’s tumble over every configuration of rock creek-bottom in the country. Beauty itself is the language to which we have no key; it is the mute cipher, the cryptogram, the uncracked, unbroken code. And it could be that for beauty there is no key, that it will never make sense in our language but only in its own, and that we need to start all over again, on a new continent, learning the strange syllables one by one.

OUCH "The arrabal (a term used for poor neighbourhoods in Argentina and Uruguay) and carpa (informal mobile theatre set up inside tents, once common in Latin America), with their caliente (hot) rhythms such as the rumba or the cha-cha-cha, were conquering audiences all over the world, a trend allegorised in song lyrics about their popularity among the French and other non-Latin Americans - "The Frenchman has fun like this/as does the German/and the Irishman has a ball/as does even the Muslim" ("Cachita") - even as they filtered in the presence of a blackness - "and if you want to dance/look for your Cachita/and tell her "Come on negrita"/let's dance" - denied in the official discourse of those Spanish=speaking countries wielding the greatest economic power in the region: namely, Argentina and Mexico, the latter of which would eventually incorporate Afro-Latin American culture into its cinema - although being careful to mark it as Cuban and not Mexican.

My problem with country music is that I try to avoid the very situations the lyrics lament.

Kiss Across Time," she read. Well, that fit with the lyrics and Domhnall words. Domhnall lived through years of threat from enemies., the invasion of his country and the loss of his culture. His stories and epic poems were all full of death, glory, love, battles, dying and more... or would be, if she had ever been able to catch more than a glimpse of him from the corner of her eye, in research terms.

In her bones, this may still be her country. But she will not touch it with her hands the way I do, trying to lyricize the filth and the decay.

Music is the great unifier. It doesn’t matter which country you’re in or what language is being spoken, the fans just magically seem to get it. They share a common goal of love and celebration for the purity of magnificence and brilliance that has been created by the artist. It’s transcendent. It’s inspiration. It’s raw emotion. It’s communication – a perfect marriage of notes, harmonies, lyrics and melodies. It’s the beauty within the beast.

Blues pioneer and Mississippi native Charley Patton recorded his classic “Pea Vine Blues” in 1929 for Paramount Records. The song, played with the driving pulse of a moving train, referred to the Delta’s main rail line, the Peavine, which carried sharecroppers away from plantations to Northern cities. The lyrics were a message, clear to all Delta residents who heard Patton’s call: “I think I heard the Peavine when it blowed. . . . I’m goin’ up country, Mama, in a few more days.

He disliked English, not because they had invaded his country, but because of the effort required to understand their different languages and customs. At the same time, he was in no hurry for them to leave, for he admired them, most of the time, not for the modernity they were establishing but for the business opportunities they brought with them.

I saw you lookin' over, with that sunshine smile Your eyes were sayin' somethin', you've been here for a while In this honky-tonk light, I can see it clear You're lookin' for some country, and luckily, I'm here I know you want me, it's easy to see In the way you're swayin' to this guitar's melody I know you need me, like a song needs a tune So come a little closer, we'll light up this room We're two-steppin' closer, with every beat The rhythm's got us movin', from our heads to our feet There's magic in the music, and sparks in the air With every little glance, I catch, I know we're quite the pair So let's raise our glasses, to nights like these Where the music's our language, and you're all I wanna read We'll dance 'til the morning, under the moon's soft gleam 'Cause I know you want me, and you're my country dream I know you want me, it's plain as day In the way you're smilin', every time I look your way I know you need me, like a lyric needs a rhyme So let's make this evening, a hit for all time

Sunshine Smile”. I saw you lookin' over, with that sunshine smile Your eyes were sayin' somethin', you've been here for a while In this honky-tonk light, I can see it clear You're lookin' for some country, and luckily, I'm here I know you want me, it's easy to see In the way you're swayin' to this guitar's melody I know you need me, like a song needs a tune So come a little closer, we'll light up this room We're two-steppin' closer, with every beat The rhythm's got us movin', from our heads to our feet There's magic in the music, and sparks in the air With every little glance, I catch, I know we're quite the pair So let's raise our glasses, to nights like these Where the music's our language, and you're all I wanna read We'll dance 'til the morning, under the moon's soft gleam 'Cause I know you want me, and you're my country dream I know you want me, it's plain as day In the way you're smilin', every time I look your way I know you need me, like a lyric needs a rhyme So let's make this evening, a hit for all time

In the mountains, the white Hmong and the green Hmong had lived in separate enclaves. They had each spoken their own dialects and eaten their own foods of choice. Though friendly, they had hardly intermingled. Out of the mountains and into Thailand, they would all live together, sleep together, be comforted and scared together. In this camp, they found themselves listening carefully so they could understand each other; they felt they were all just Hmong—people without a history, rooted in the same past. There was long-ago China and despairing Laos—and the tones of a tongue, one lyrically smooth, the other stark and simple, both born in an experience of being Hmong. The difference was their own. They had learned from their years in the jungle that when no other peoples would help, Hmong people could help Hmong people. They had found that it was not necessary to have a country to stand together as one people. They found that without a country, finding a place to sleep was difficult.

It is thus inevitable that the New Man of rock ’n’ roll was incarnated in the mid-seventies in the figure of Bruce Springsteen, a singer-songwriter whose principal merit was that of showing us the entire DNA map of American music. There is not one paradigm of modern music that he did not bend to comply with his personal narrative urgency: rockabilly, soul, rhythm and blues, punk, folk, country, pop, jazz . . . Springsteen does not change popular music, he incessantly reworks it, keeping its roots alive.

He was making up for it now, even if only to himself, because he still felt impelled to put on a good face for the world, it seemed bad manners to do otherwise. 'If you can't say something nice.', his mother had tutored him, 'then don't say anything at all.' The hair was real. Crystal had no idea who it had once belonged to. She'd worried it might have come from a corpse but her hairdresser said, 'Nah, from a temple in India. The women shave their heads for some kind of religious thing and the monks sell it.' That's how Crystal referred to it - 'Got your head stuck in a book again, Harry?' It would be funny if his head did actually get stuck in a book. Her heart wasn't shattered, just cracked, although cracked was bad enough. "Are you Mrs Bragg?' Reggie asked. "Maybe," the woman said. Well, you either are or you aren't. Reggie thought. You're not Schrodinger's cat. What do you call a nest of lesbians? A dyke eyrie. "Great,' she said, so he knew she wasn't listening. An increasing number of people, Jackson had noticed lately, were not listening to him. Dogs, you know, stay by their master's side after they've died. Fido, Hachiko, Ruswrap, Old Shep, Squeak, Spot. There was a list on Wikipedia. I am the repository of useless knowledge. Jackson had never really seen the point of existential angst. if you didn't like something you changed it and if you couldn't change it you sucked it up and soldiered on, one foot after the other. ('Remind me not to come to you for therapy,' Julia said.) This was better, Jackson thought, all he had to do was utilize the lyrics from country songs, they contained better advice than anything he could conjure up himself. Best to avoid Hank, though - 'I'm so lonesome I could cry. I'll never get out of this world alive. I don't care if tomorrow never comes. Poor old Hank, not good mental fodder of a man who had just tried to jump off a cliff. 'Diaeresis - the two little dots above the "e", its not an umlaut. Reggie thought if a day would ever goes by when she is not disappointed in people. "Jesus Christ, Crystal,' he said, dropping the baseball bat and pulling off his shoes, prepare to jump in and save Tommy. So he could kill him later.

yeh. billie. if someone had love u like u shud have been loved ain't no tellin what kinds of songs u wud have swung gainst this country's wite mind. or what kinds of lyrics wud have pushed us from our blue / nites. yeh. billie. if some blk / man had reallee made u feel permanentlee warm. ain't no tellen where the jazz of yo/songs wud have led us.

Doctor Girdon Face, and his American Crusade. Oh, it’s very big lately. Lectures and tent shows and local television and so on. And special phone numbers to call any time of day or night. The liberal-socialist-commy conspiracy that is gutting all the old-time virtues. It has a kind of phonied-up religious fervor about it. And it is about ten degrees to the right of the Birchers. The president is selling the country down the river with the help of the Supreme Court. Agree with us or you are a marked traitor. You know the sort of thing, all that tiresome pea-brained nonsense that attracts those people who are so dim-witted that the only way they can understand the world is to believe that it is all some kind of conspiracy. The most amusing thing about it is the way Dr. Face keeps plugging for virtue and morality. He wants to burn everything since Tom Swift, and he is not too certain about Tom. He wants a big crackdown on movies, books, plays, song lyrics, public dancing. And he wants to be the one to weed out the evil.

You know what they say” (or what Kenny Rogers would say), “‘you’ve got to know when to hold them and know when to fold them.’” This was better, Jackson thought, all he had to do was utilize the lyrics from country songs, they contained better advice than anything he could conjure up himself. Best to avoid Hank, though—I’m so lonesome I could cry. I’ll never get out of this world alive. I don’t care if tomorrow never comes. Poor old Hank, not good mental fodder for a man who had just tried to jump off a

Kennedy’s policies were intended to answer the questions, increasingly asked in the immediate post-war years, of who are the ‘folk’ anyway, and who owns their music? When Cecil Sharp and the Edwardian revivalists rambled out on their collecting trips, they effectively treated their informants as journalists do their interviewees: as free information. Sharp was happy to profit from selling his own publications of music, lyrics and dances, but there was no mechanism in place to remunerate the country folk whose memories had furnished the source material.

And O, my poor Despoina, do you think he ever hears The wail of hearts he has broken, the sound of human ill? He cares not for our virtues, our little hopes and fears, And how could it all go on, love, if he knew of laughter and tears? Ah, sweet, if a man could cheat him! If you could flee away Into some other country beyond the rosy West, To hide in the deep forests and be for ever at rest From the rankling hate of God and the outworn world's decay!

Discussing his ability to adopt lyrics that someone else has written and sing them with conviction and true emotion, Kotamaki stated that singing about the burden of loss, of a losing a clos person, and the difficulty o fdealing with emotional agony is a human experience, relatable to anyone....As a shared human experience, both the expression of emotions and the difficulty of dealing with the loss of a loved one can surely be considered appealing to 'folk' regardless of one's musical taste, nationality, or country of residence...

It is not without good reason that the literary tradition of pastoral poetry can look back on an almost uninterrupted history of over two thousand years since its beginnings in Hellenism. With the exception of the early Middle Ages, when urban and court culture was extinguished, there have been variants of this poetry in every century. Apart from the thematic material of the novel of chivalry, there is probably no other subject-matter 15 that has occupied the literature of Western Europe for so long and maintained itself against the assaults of rationalism with such tenacity. This long and uninterrupted reign shows that ‘sentimental’ poetry, in Schiller’s sense of the word, plays an incomparably greater part in the history of literature than ‘naïve’ poetry. Even the idylls of Theocritus himself owe their existence not, as might be imagined, to genuine roots in nature and a direct relationship to the life of the common people, but to a reflective feeling for nature and a romantic conception of the common folk, that is, to sentiments which have their origin in a yearning for the remote, the strange and the exotic. The peasant and the shepherd are not enthusiastic about their surroundings or about their daily work. And interest in the life of the simple folk is, as we know, to be sought neither in spatial nor social proximity to the peasantry; it does not arise in the folk itself but in the higher classes, and not in the country but in the big towns and at the courts, in the midst of bustling life and an over-civilized, surfeited society. Even when Theocritus was writing his idylls, the pastoral theme and situation were certainly no longer a novelty; it will already have occurred in the poetry of the primitive pastoral peoples, but doubtless without the note of sentimentality and complacency, and probably also without attempting to describe the outward conditions of the shepherd’s life realistically. Pastoral scenes, although without the lyrical touch of the Idylls, were to be found before Theocritus, at any rate, in the mime. They are a matter of course in the satyr plays, and rural scenes are not unknown even to tragedy. But pastoral scenes and pictures of country life are not enough to produce bucolic poetry; the preconditions for this are, above all, the latent conflict of town and country and the feeling of discomfort with civilization.

Just how did you know where this guy grew up?!" "Was it mere coincidence?! No way! This has to be deliberate! But how?! What kind of magic trick is this, Miss Yamato Nadeshiko?!" "Um, it's kind of hard to explain but... sometimes there's a certain lilt to how you pronounce your words. It sounded an awful lot like the lyrical accent unique to that area." "Huh?" "Eheh heh... when I'm not paying attention, sometimes my hometown accent slips outdo. Given your outfits and brand choices, I figured you were American... so I wondered if you were born in the South near the Gulf of Mexico... which made me think you probably had gumbo a lot growing up." "Well, I'll be! You managed to deduce all that?" "Was I right? Oh, I'm so glad!" "No way! I don't believe it! Just who are you?! How can you even figure something like that out?!" "Eheheh heh... it wasn't much. I've just been doing some studying, is all." "Voila. C'est votre monnaie. Au revoir, bonne journée." "Merci!" In the few months since earning my Seat on the Council of Ten... I took advantage of some of the perks it gave me... to visit a whole bunch of different countries. I went to all kinds of regions and met all kinds of people... learning firsthand what it feels like to live and thrive there. I experienced the "taste of home" special to each place... and incorporated it into my own cooking... so that I could improve a little as a chef! "And that's how you knew about gumbo? But still! All you did was make a dish from my hometown. That's it! There's no way it should've overwhelmed me this much! Why?! How could you manage something like that?!" "I think it's because, deep down, this is what you've truly been searching for. Um, to go back to what I mentioned to you earlier... I think you might have the wrong idea. I'm pretty sure that isn't what real hospitality is. In your heart, the kind of hospitality you're truly looking for... isn't to be pampered and treated like a king for a day. If that kind of royal luxury was all you were looking for... you wouldn't need to come all the way to Japan. You could have just reserved a suite at any international five-star hotel to get that experience. But you said you specifically liked Japan's rural hot springs resort towns. The kind of places so comfortable and familiar they tug at your heart... places that somehow quietly remind you of home. "I think... no, I know... ... that what you really want... ... is simply a warm, gentle hug.

We still tiptoe around having an honest discussion about what it really means to exist while Black in this country. All lives can’t matter if Black lives don’t matter. Demanding equality and equity isn’t radicalism. This is realism. We make these demands because the Constitution isn’t an accurate reflection of Black life in this country. If liberty escapes few, it escapes all.

Years later, when I heard friends speak sentimentally and lyrically about their place of birth, of how they’d been shaped by Northumberland or Glasgow, the Lakes or the Wirral, I’d find myself envying even the most hackneyed, stereotyped expressions of ‘belonging’. We had no sense of identity, no authentic accent, just a kind of cockney learnt from TV, applied over a slight country burr. I didn’t hate our town, but it was hard to feel lyrical or sentimental about the reservoir, the precinct, the scrappy woods where porn yellowed beneath the brambles.

opened this segment with lyrics from John Lennon’s song Imagine. These lyrics expose the subtle plan of the shadows. We’re to imagine a world without country, nothing to live or die for, and no religion. That, my friends, is the essence of chaos magic. Imagine. Use your mind to conjure up reality; for nothing is real if we do not think it is real.

HIS CONTENT IN THE COUNTRY HERE, Here I live with what my board Can with the smallest cost afford; Though ne'er so mean the viands be, They well content my Prue and me: Or pea or bean, or wort or beet, Whatever comes, Content makes sweet. Here we rejoice, because no rent We pay for our poor tenement; Wherein we rest, and never fear The landlord or the usurer. The quarter-day does ne'er affright Our peaceful slumbers in the night: We eat our own, and batten more, Because we feed on no man's score; But pity those whose flanks grow great, Swell'd with the lard of other's meat. We bless our fortunes, when we see Our own beloved privacy; And like our living, where we're known To very few, or else to none.

HIS RETURN TO LONDON From the dull confines of the drooping west, To see the day spring from the pregnant east, Ravish'd in spirit, I come, nay more, I fly To thee, blest place of my nativity! Thus, thus with hallow'd foot I touch the ground, With thousand blessings by thy fortune crown'd. O fruitful Genius! that bestowest here An everlasting plenty year by year; O place! O people! manners! framed to please All nations, customs, kindreds, languages! I am a free-born Roman; suffer then That I amongst you live a citizen. London my home is; though by hard fate sent Into a long and irksome banishment; Yet since call'd back, henceforward let me be, O native country, repossess'd by thee! For, rather than I'll to the west return, I'll beg of thee first here to have mine urn. Weak I am grown, and must in short time fall; Give thou my sacred reliques burial.

Consider the power / of the Constitution, the lyric, the tilted script. Unity / among the disparate masses. We could have been / a nation of poets, but instead we're a nation of clerks. / Laid over our country, an impossible map to follow / to figure out where the next problem will burst.

Compared with the Celt, the Northman is heavy, reserved, a child of earth, yet seemingly but half awakened. He cannot say what he feels save by vague indication, in a long, roundabout fashion. He is deeply attached to the country that surrounds him, its meadows and rivers fill him with a latent tenderness; but his home sense has not emancipated itself into love. The feeling for nature rings in muffled tones through his speech and through his myths, but he does not burst into song of the loveliness of the world. Of his relations with women he feels no need to speak, save when there is something of a practical nature to be stated; only when it becomes tragic does the subject enter into his poetry. In other words, his feelings are never revealed until they have brought about an event; and they tell us nothing of themselves save by the weight and bitterness they give to the conflicts that arise. Uneventfulness does not throw him back upon his inner resources, and never opens up a flood of musings or lyricism – it merely dulls him. The Celt meets life with open arms; ready for every impression, he is loth to let anything fall dead before him. The Teuton is not lacking in passionate feeling, but he cannot, he will not help himself so lavishly to life.

dlaurent The Ballad of Johnny Jihad (Down Desert Storm Way). © c. 2001 During the Gulf War (1990-1991), American Pro-Taliban Jihadist John Philip Walker Lindh was captured while serving with the enemy forces. Here is his tale in song and legend. My nowex at the time did not want me to run to the radio station with this, thought I’d look singularly ridiculii. The following, 'The Ballad of Johnny Jihad' is sung to the tune of 'The Ballad of Jed Clampett' (1962), commonly known as 'The Beverly Hillbillies' song, the theme tune for the TV show series starring Buddy Ebsen. (Lyrics, Paul Henning, vocals Jerry Scoggins, Lester Flatt; master musicians of the art of the ballad and bluegrass ways, Lester Flatt and Earl Scruggs). The Ballad of Johnny Jihad (Sung) Come and listen to the story of Johnny Jihad, Who left home and country to study his Islam, And then one day he was shooting at our troops, So down through the camp did the government swoop. (Voice Over): ‘Al Que-da that is, Af-ghani Tali-ban, Terror-ist . . .’ (Sung) Well, the first thing you know ol’ John from ’Frisco roamed, The lawman said ‘he’s a lad misunderstood very far from home.’ Said, ‘Californee is the place he oughta be,’ So they request his trial be moved to Berkeley . . . (Voice Over): ‘Liberals that is, group-ies, peace-activists . . .’ Announcer: The Johnny Jihad Show! (Intense bluegrass banjo pickin’ music) . . . (Sung) Now its time to say goodbye to John and all his kin, Hope ya don’t think of him as a fightin’ Taliban, You’re all invited back again to this insanity, To get yourself a heapin’ helpin’ of this travesty . . . Johnny Jihad, that’s what they call ’im now Nice guy; don’t get fooled now, y’hear? (Voice Over): ‘Lawyerin’ that is, O.J.ism, media-circus . . .’ (Music) . . . end

I slide in the driver's seat and run my hands across the wheel as his radio dial spins and lands on a country song about missing your girl when she's gone. I don't recognize the singer, and the lyrics could have been written any time in the last century. Country music is like that when it's not misogynistic and jingoistic and tedious.

Each time I visited the DPRK, I was shocked anew by their bastardization of the Korean language. Curses had taken root not only in their conversation and speeches but in their written language. They were everywhere—in poems, newspapers, in official Workers’ Party speeches, even in the lyrics of songs performed on this most hallowed day. It was like finding the words fuck and shit in a presidential speech or on the front page of the New York Times. Their spoken language was equally crude, no matter the occasion. For example, during the previous day’s speech, Lee Myung-bak and his administration were referred to as nom and paetguhri-dul (that bastard and his thugs). I was relieved that I did not hear my students speak Korean often enough to know whether they had inherited this legacy. Yet I would sometimes hear expressions that warmed my heart—archaic, innocent-sounding words that made me feel as though the entire country were a small village undisturbed by time. Instead of the prosaic soohwa, meaning sign language, North Koreans said “finger talk,” and instead of “developing photos” they said “images waking up,” which I found lovely and poetic.

world had become. I’d dropped each joy, one by one, not noticing they were gone or really remembering I’d had them at all. I stopped listening to music, stopped dancing, stopped going on country drives. I stopped enjoying food, found no pleasure in good company, but instead a temporary lessening of misery, which made me a super-fun presence. Depression is so talented at turning you from a foodie into someone who wishes they could just eat a compressed nutrition bar every day, except about everything. I started to do and fall in love with all my favorite activities again, with gusto. I remembered what it was to put a new song I loved on repeat, to make little involuntary happy noises when biting into a soft ball of burrata, to push the Miata to 6,000 rpms, to rewrite Carly Rae Jepsen lyrics to be about my dog, to put on heels and a slip to mop while “Dangerous Woman” plays out of the speakers at full volume.

Because eyes wide with wonder is a perfectly good definition of magic. Because magic could just as easily mean stargazing, in the midday sun, while looking down. Because we had so little, yet somehow, we had it all.

But then again maybe a country that routinely prefers power over strength, and living over letting live, is no country for eight-spot butterflies.

That the life of a healer was always hers to have because she was born breech under a new moon and thus had the hands for healing.

All of us—whether we choose to become human rights lawyers or corporate counsel, or choose never to practice law at all but instead become professors or entrepreneurs or disappear anonymous among the poor or stay at home and raise bright, delicious children—all of us, without exception, are qualified to participate in the rescue of the world.

That when we are in pain, we inflict pain. That when we feel we can no longer breathe, we grab other peoples’ air.

The first thing I found was a family of tree snails, which I’d spend hours watching, wondering why they moved so slowly, wondering if they could, if they had to, move swiftly enough to save their own lives. I found so many things after that. I found I could slide down the smaller slopes at the back of my house if I had just the right piece of cardboard. I found out the hard way that before one runs through an open field of sword grass, one should wear a long-sleeved shirt. I found no need for a bike. I found butterflies in abundance. I found more grasshoppers than I could count. I studied them closely, that is, when they’d let me get close. I was awed by how far their little legs could take them. I couldn’t for the life of me fathom how such small legs could support such big hops. I wondered endlessly about wings. I was envious of everything that could fly. I prayed, without knowing how to, for wings of my own.

The house where words were shouted not spoken. The house that was never a home.