Customize Clothes Quotes

Those who are conquered," wrote the philosopher Ibn Khaldun in the fourteenth century, "always want to imitate the conqueror in his main characteristics—in his clothing, his crafts, and in all his distinctive traits and customs.

We want customers who need our clothing, not just desire it.

Our wisdom is slavish prejudice, our customs consist in control, constraint, compulsion. Civilised man is born and dies a slave. The infant is bound up in swaddling clothes, the corpse is nailed down in his coffin. All his life long man is imprisoned by our institutions.

It felt like being shot with an arrow, and Will jerked back. His wineglass crashed to the floor and shattered. He lurched to his feet, leaning both hands on the table. He was vaguely aware of stares, and the landlords anxious voice in his ear, but the pain was too great to think through, almost too great to breathe through. The tightness in his chest, the one he had thought of as one end of a cord tying him to Jem, had pulled so taut that it was strangling his heart. He stumbled away from his table, pushing through a knot of customers near the bar, and passed to the front door of the inn. All he could think of was air, getting air into his lungs to breathe. He pushed the doors open and half-tumbled out into the night. For a moment the pain in his chest eased, and he fell back against the wall of the inn. Rain was sheeting down, soaking his hair and clothes. He gasped, his heart stuttering with a misture of terror and desperation. Was this just the distance from Jem affecting him? He had never felt anything like this, even when Jem was at his worst, even when he'd been injured and Will had ached with sympathetic pain. The cord snapped. For a moment everything went white, the courtyard bleeching through as if with acid. Will jackknifed to his knees, vomiting up his supper into the mud. When the spasms had passed , he staggard to his feet and blindly away from the inn, as if trying to outpace his own pain. He fetched up against the wall of the stables, beside the horse trough. He dropped to his knees to plunge his hands into the icy water-and saw his own reflection. There was his face, as white as death, and his shirt, and a spreading stain of red across the front. With wet hands he siezed at his lapels and jerked the shirt open. In the dim light that spilled from the inn, he could see that his parabati rune, just over his heart, was bleeding. His hands were covered in blood, blood mixed with rain, the same ran that was washing the blood away from his chest, showing the rune as it began to fade from black to silver, changing all that had been sense in Will's life into nonsense. Jem was dead.

The order never varies. Two slices of bread-and-butter each, and China tea. What a hide-bound couple we must seem, clinging to custom because we did so in England. Here, on this clean balcony, white and impersonal with centuries of sun, I think of half-past-four at Manderley, and the table drawn before the library fire. The door flung open, punctual to the minute, and the performance, never-varying, of the laying of the tea, the silver tray, the kettle, the snowy cloth.

The tavern keeper, a wiry man with a sharp-nosed face, round, prominent ears and a receding hairline that combined to give him a rodentlike look, glanced at him, absentmindedly wiping a tankard with a grubby cloth. Will raised an eyebrow as he looked at it. He'd be willing to bet the cloth was transferring more dirt to the tankard then it was removing. "Drink?" the tavern keeper asked. He set the tankard down on the bar, as if in preparation for filling it with whatever the stranger might order. "Not out of that," Will said evenly, jerking a thumb at the tankard. Ratface shrugged, shoved it aside and produced another from a rack above the bar. "Suit yourself. Ale or ouisgeah?" Ousigeah, Will knew, was the strong malt spirit they distilled and drank in Hibernia. In a tavern like this, it might be more suitable for stripping runt than drinking. "I'd like coffee," he said, noticing the battered pot by the fire at one end of the bar. "I've got ale or ouisgeah. Take your pick." Ratface was becoming more peremptory. Will gestured toward the coffeepot. The tavern keeper shook his head. "None made," he said. "I'm not making a new pot just for you." "But he's drinking coffee," Will said, nodding to one side. Inevitably the tavern keeper glanced that way, to see who he was talking about. The moment his eyes left Will, an iron grip seized the front of his shirt collar, twisting it into a knot that choked him and at the same time dragged him forward, off balance, over the bar,. The stranger's eyes were suddenly very close. He no longer looked boyish. The eyes were dark brown, almost black in this dim light, and the tavern keeper read danger there. A lot of danger. He heard a soft whisper of steel, and glancing down past the fist that held him so tightly, he glimpsed the heavy, gleaming blade of the saxe knife as the stranger laid it on the bar between them. He looked around for possible help. But there was nobody else at the bar, and none of the customers at the tables had noticed what was going on. "Aach...mach co'hee," he choked. The tension on his collar eased and the stranger said softly, "What was that?" "I'll...make...coffee," he repeated, gasping for breath. The stranger smiled. It was a pleasant smile, but the tavern keep noticed that it never reached those dark eyes. "That's wonderful. I'll wait here.

The young (Somali) women were very inquisitive as to European customs, and listened attentively to descriptions of the manners, education, and clothes of white ladies, as if out to complete their strategic education with the knowledge of how the males of an alien race were conquered and subdued.

Even today there still exists in the South--and in certain areas of the North--the license that our society allows to unjust officials who implement their authority in the name of justice to practice injustice against minorities. Where, in the days of slavery, social license and custom placed the unbridled power of the whip in the hands of overseers and masters, today--especially in the southern half of the nation--armies of officials are clothed in uniform, invested with authority, armed with the instruments of violence and death and conditioned to believe that they can intimidate, maim or kill Negroes with the same recklessness that once motivated the slaveowner. If one doubts this conclusion, let him search the records and find how rarely in any southern state a police officer has been punished for abusing a Negro.

I fell in love with the idea that a story could have places of origin and its own lineage, not entirely unlike a person. A fairy tale could move from one region to another, and it would change clothes. It could adopt the customs and beliefs of its new home, and it would still retain much of its core. The notion that a story could adjust to suit a new home was such a hopeful one for an immigrant kid who grew up knowing that he and his parents didn't come from the same places.

From "Not For Ourselves Alone:" In Elizabeth Cady Stanton’s time: Women were barred by custom from the pulpit and professions Those who spoke in public were thought indecent Married women were prohibited from owning or inheriting property: in fact, wives were the property of their husbands, who were entitled by law to her wages and her body. Women were prohibited from signing contracts Women had no right to their children or even their clothing in a divorce Women were not allowed to serve on juries and most were considered incompetent to testify. Women were not allowed to VOTE.

In modern affluent societies it is customary to take a shower and change your clothes every day. Medieval peasants went without washing for months on end, and hardly ever changed their clothes. The very thought of living like that, filthy and reeking to the bone, is abhorrent to us. Yet medieval peasants seem not to have minded. They were used to the feel and smell of a long-unlaundered shirt. It’s not that they wanted a change of clothes but couldn’t get it – they had what they wanted. So, at least as far as clothing goes, they were content. That’s not so surprising, when you think of it. After all, our chimpanzee cousins seldom wash and never change their clothes. Nor are we disgusted by the fact that our pet dogs and cats don’t shower or change their coats daily. We pat, hug and kiss them all the same. Small children in affluent societies often dislike showering, and it takes them years of education and parental discipline to adopt this supposedly attractive custom. It is all a matter of expectations.

The childish and savage taste of men and women for new patterns keeps how many shaking and squinting through kaleidoscopes that they may discover the particular figure which this generation requires to-day. The manufacturers have learned that this taste is merely whimsical. Of two patterns which differ only by a few threads more or less of a particular color, the one will be sold readily, the other lie on the shelf, though it frequently happens that after the lapse of a season the latter becomes the most fashionable. Comparatively, tattooing is not the hideous custom which it is called. It is not barbarous merely because the printing is skin-deep and unalterable.

Nothing about multiculturalism antagonized Rachel. She liked all kinds of food, clothing, cultural customs, and music. The one thing that held her aloof was a fear of offending through ignorance.

what allows us to behave as humans are our clothes, our homes, our cities, our stuff, which we animate through our customs and language. (This becomes clear if you ever visit a disaster zone.) The material world is not just a display of our technology and culture, it is part of us. We invented it, we made it, and in turn it makes us who we are.

When steel sagged, when clothes grew moth-eaten on haberdashery racks, when cars rusted on showroom floors for want of customers, the film industry nevertheless flourished. In bad times as in good, the only two absolute necessities were food and illusions.

Ash has a huge customized Barbie collection. Aside from Horror Movie Barbie (head lopped halfway off, torn and bloody clothes), Commando Barbie (camouflage bandana, pistol-whipping Ken with toy guns stolen from Josh), there is my personal favorite, Fat Barbie (dressed in a muumuu, sporting extra body girth and a double chin, thanks to the discreet placement of Silly Putty), I think Fat Barbie is genius but Nancy flipped out when she saw her. Our mother, whose statuesque blond Minnesouda beauty makes her look like a Barbie, is a size four on her bloated days.

Dead men don’t pay for baths, haircuts, meals, or beds. Dead men don’t buy new clothes, or ammunition, or saddles. Dead men don’t desire fancy Coffeyville boots with Texas stars laid into the shank. They don’t gamble, and they don’t spend money on liquor or whores. And that was why, when the Texans got to Dodge, there was really only one rule to remember. Don’t kill the customers. All other ordinances were, customarily, negotiable.

Then in a moment, in that vast space of rocks and sky and scorching sun, I understood that he had not meant religious faith, not exactly. He was not urging me to become a Muslim or to believe in one interpretation of God rather than another. He knew me for what I was, an old, cold, cautious scientist. That was what I was then. And he was simply pointing out to me the first step to take. The word he had used was faith, but what he meant was belief. The first step was simple: it was to believe in belief itself. I had just taken that step. At long last I understood. I had belief. I did not know, or for the moment care, what exactly it was I had to believe in. I only knew that belief in something was the first step away from believing in nothing, the first step away from a world which only recognised what it could count, measure, sell or buy. The people here still had that innocent power of belief: not the angry denial of other people’s belief of religious fanatics, but a quiet affirmation. That was what I sensed here, in this land and in this place, which made it so different from home. It was not the clothes, not the language, not the customs, not the sense of being in another century. It was none of these. It was the pervading presence of belief. I believed in belief. I didn’t exactly feel as if I was on the road to Damascus, and I was aware I could not think straight because of the power of the sun, but now I knew what the Yemen salmon project was all about. It had already worked its transformation on me. It would do the same for others.

We all travelled light, taking with us only what we considered to be the bare essentials of life. When we opened our luggage for Customs inspection, the contents of our bags were a fair indication of character and interests. Thus Margo’s luggage contained a multitude of diaphanous garments, three books on slimming, and a regiment of small bottles each containing some elixir guaranteed to cure acne. Leslie’s case held a couple of roll-top pullovers and a pair of trousers which were wrapped round two revolvers, an air-pistol, a book called Be Your Own Gunsmith, and a large bottle of oil that leaked. Larry was accompanied by two trunks of books and a brief-case containing his clothes. Mother’s luggage was sensibly divided between clothes and various volumes on cooking and gardening. I travelled with only those items that I thought necessary to relieve the tedium of a long journey: four books on natural history, a butterfly net, a dog, and a jam-jar full of caterpillars all in imminent danger of turning into chrysalids. Thus, by our standards fully equipped, we left the clammy shores of England.

Someone in the sweater business should totally try to corner that market: extra-long-sleeved sweaters so you don’t need gloves to keep your hands warm! They’d make millions. Or maybe not: everyone else at school is wearing clothes that actually fit them, so it’s possible that I’d be the only customer for a product like that.

Clothes, whips, reading material,” the customs officer had summarized, in Spanish and English, to the young American. “Just the bare essentials!” Edward Bonshaw

Garment makers are rarely in the business of making clothes that will work for actual people. Instead, they cater to a fantasy of who the customer hopes to be.

That evening Mr. Utterson came home to his bachelor house in sombre spirits and sat down to dinner without relish. It was his custom of a Sunday, when this meal was over, to sit close by the fire, a volume of some dry divinity on his reading-desk, until the clock of the neighbouring church rang out the hour of twelve, when he would go soberly and gratefully to bed. On this night, however, as soon as the cloth was taken away, he took up a candle and went into his business-room. There he opened his safe, took from the most private part of it a document endorsed on the envelope as Dr. Jekyll’s Will, and sat down with a clouded brow to study its contents. The will was holograph, for Mr. Utterson, though he took charge of it now that

A cloth seller is wandering from street to street. It’s evening, still no sales. It feels like he is walking through a desert, dying to get a drop of water, dying to make a sale. He is frustrated now. He gets angry at a customer who actually wanted to buy a lot of clothes from him. Those who walk miles and miles through a desert often die just a few feet away from water.

The retail industry has its own headache: it loses $16 billion a year to customers who buy clothes, wear them with the tags tucked in, and return these secondhand clothes for a full refund.

The body is a vessel for the soul. A home. According to Muslim custom, a body must be buried as quickly as possible, preferably the same day, as soon as Allah has taken the soul. In the house of the deceased, we hang a scrap of white cloth from a nail, and it stays there for forty days. At night, the soul flies home and perches on the cloth. It listens to familiar voices and feels glad. Then it flies back.

Time can lessen the hurt; the empty place we have can seem smaller as other things and experiences fill our life; we can forget for periods and feel as if our loved one didn't die; we can find sense in the death and understand that perhaps this death does fit into a bigger design in the world; we can learn to remember the good and hold on to that. But we cannot 'get over it,' because to get over it would mean we were not changed by the experience. It would mean we did not grow by the experience. It would mean that our loved one's death made no difference in our life. There is an interesting discussion in the Talmud, an ancient Jewish writing. Those Jews had the custom of rending their garments - literally tearing their clothes —to symbolize the ripping apart that death brings. But the question was raised, after the period of mourning, could you sew the garment up and use it again? The teachers answered yes, but when you mended it, you should not tuck the edges under so it would look as if it had never been torn. This symbolized the fact that life after grief is not the same as before. The rent will show.

Then the voice - which identified itself as the prince of this world, the only being who really knows what happens on Earth - began to show him the people around him on the beach. The wonderful father who was busy packing things up and helping his children put on some warm clothes and who would love to have an affair with his secretary, but was terrified on his wife's response. His wife who would like to work and have her independence, but who was terrified of her husband's response. The children who behave themselves because they were terrified of being punished. The girl who was reading a book all on her own beneath the sunshade, pretending she didn't care, but inside was terrified of spending the rest of her life alone. The boy running around with a tennis racuqet , terrified of having to live up to his parents' expectations. The waiter serving tropical drinks to the rich customers and terrified that he could be sacket at any moment. The young girl who wanted to be a dance, but who was studying law instead because she was terrified of what the neighbours might say. The old man who didn't smoke or drink and said he felt much better for it, when in truth it was the terror of death what whispered in his ears like the wind. The married couple who ran by, splashing through the surf, with a smile on their face but with a terror in their hearts telling them that they would soon be old, boring and useless. The man with the suntan who swept up in his launch in front of everybody and waved and smiled, but was terrified because he could lose all his money from one moment to the next. The hotel owner, watching the whole idyllic scene from his office, trying to keep everyone happy and cheerful, urging his accountants to ever greater vigilance, and terrified because he knew that however honest he was government officials would still find mistakes in his accounts if they wanted to. There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed out because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects of one's merits.

And just what do you think that would do to incentive?” “You mean fright about not getting enough to eat, about not being able to pay the doctor, about not being able to give your family nice clothes, a safe, cheerful, comfortable place to live, a decent education, and a few good times? You mean shame about not knowing where the Money River is?” “The what?” “The Money River, where the wealth of the nation flows. We were born on the banks of it—and so were most of the mediocre people we grew up with, went to private schools with, sailed and played tennis with. We can slurp from that mighty river to our hearts’ content. And we even take slurping lessons, so we can slurp more efficiently.” “Slurping lessons?” “From lawyers! From tax consultants! From customers’ men! We’re born close enough to the river to drown ourselves and the next ten generations in wealth, simply using dippers and buckets. But we still hire the experts to teach us the use of aqueducts, dams, reservoirs, siphons, bucket brigades, and the Archimedes’ screw. And our teachers in turn become rich, and their children become buyers of lessons in slurping.” “I wasn’t aware that I slurped.” Eliot was fleetingly heartless, for he was thinking angrily in the abstract. “Born slurpers never are. And they can’t imagine what the poor people are talking about when they say they hear somebody slurping. They don’t even know what it means when somebody mentions the Money River. When one of us claims that there is no such thing as the Money River I think to myself, ‘My gosh, but that’s a dishonest and tasteless thing to say.

The more harried a customer, the more they purchased precooked or frozen food, the more likely they were to be poor. And I knew they were poor because of the clothes they wore or because they purchased their food with food stamps.

At the same moment when massive global institutions seem to rule the world, there is an equally strong countermovement among regular people to claim personal agency in our own lives. We grow food in backyards. We brew beer. We weave cloth and knit blankets. We shop local. We create our own playlists. We tailor delivery of news and entertainment. In every arena, we customize and personalize our lives, creating material environments to make meaning, express a sense of uniqueness, and engage causes that matter to us and the world. It makes perfect sense that we are making our spiritual lives as well, crafting a new theology. And that God is far more personal and close at hand than once imagined.

Massino’s crew stashed stolen expensive men’s suits in a warehouse in the Corona section of Queens, and propelled the clothes on a rope line attached to a haberdashery across the street whenever customers showed up for a cut-rate sale.

She put an end to the custom of eating in the kitchen and whenever anyone was hungry, and she imposed the obligation of doing it at regular hours at the large table in the dining room, covered with a linen cloth and with silver candlesticks and table service.

Dictionaries for futuristic alien societies. Wiki boards all about hairstyles and social strata from a specific time period. These are all “worlds” where we can imagine ourselves thriving socially—worlds with fixed, clear customs, clothing, and languages that leave a whole lot less room for mistakes.

Ran to the hallway, screaming for help. The girls and a few Sunday customers crowded into the room. Kate was writhing on the floor. Two of the regulars lifted her onto Faye’s bed and tried to straighten her out, but she screamed and doubled up again. The sweat poured from her body and wet her clothes.

When selling something, we know what is given, but not necessarily the value it generated for the customer. It would be much easier to understand the gain behind the purchase, like someone buying clothes may either want to just cover themselves / impress someone or look good & feel better, the gain always influences the capacity to purchase.

Margherita was not allowed to play in the 'portego,' for one never knew when a customer would come, and the room must always be clean and tidy and respectable. It was only ever used by the family on special occasions, and so Margherita's eyes widened when she saw that her mother had spread the table with a spotless white cloth and the best pewter bowls and mugs. A small bunch of 'margherita' daisies was in a fat blue jug, and three sweet oranges sat in an earthenware bowl. Coarse brown bread stood ready on a wooden board, next to a bowl of soft white cheese floating in golden oil and thyme sprigs. Soup made with fish and clams and fennel and scattered with sprigs of fresh parsley steamed in a big clay pot.

There's a fortune of Authentic Vintage French Linen Tea Towels on every clothes line. These are the exact kind of linens that specialty shops in America sell for top dollar to affluent customers who pay dearly to add that touch of French Farmhouse Fabulousness to their million-dollar McMansions. Flaubert is so wrong. Even wash day in Normandy is achingly chic.

I’ve learned to make really quick decisions that shape the future in a positive way. One talent that I bring to the table is my ability to insult the clothing. For example, “the colors of those pants look like hospital scrubs” or “the shape of that dress is for a toddler.” This ability has served me well and has probably saved the customer from some questionable choices.

God’s truth is not in a “holy” book, is not delivered by prophets, has no connection with churches, synagogues and mosques, with commandments and religious prohibitions, with customs, rules, regulations, restrictions on diet and clothing etc. God’s truth is within us and our task is to find the key that unlocks the direct knowledge of God. Everyone has the key, but many will never use it.

People might benefit from considering how they want to spend their time and resources…. If you are attached to a bunch of crap that requires you to work ungodly hours to pay for it, you are missing something…. If you have weight or health issues, work yourself to death, have a closet full of clothes you never wear, and a house full of crap you never use, then maybe you need to do some thinking about how you approach your life.

There were some hours to spare before his ship sailed, and having deposited his luggage, including a locked leather despatch-case, on board, he lunched at the Cafe Tewfik near the quay. There was a garden in front of it with palm trees and trellises gaily clad in bougainvillias: a low wooden rail separated it from the street, and Morris had a table close to this. As he ate he watched the polychromatic pageant of Eastern life passing by: there were Egyptian officials in broad-cloth frock coats and red fezzes; barefooted splay-toed fellahin in blue gabardines; veiled women in white making stealthy eyes at passers-by; half-naked gutter-snipe, one with a sprig of scarlet hibiscus behind his ear; travellers from India with solar tepees and an air of aloof British Superiority; dishevelled sons of the Prophet in green turbans, a stately sheik in a white burnous; French painted ladies of a professional class with lace-rimmed parasols and provocative glances; a wild-eyed dervish in an accordion-pleated skirt, chewing betel-nut and slightly foaming at the mouth. A Greek boot-black with box adorned with brass plaques tapped his brushes on it to encourage customers, an Egyptian girl squatted in the gutter beside a gramophone, steamers passing into the Canal hooted on their syrens. ("Monkeys")

On one hand the Christian missionaries sought to convert the heathen, by fire and sword if need be, to the gospel of peace, brotherhood, and heavenly beatitude; on the other, the more venturesome spirits wished to throw off the constraining traditions and customs, and begin life afresh, levelling distinctions of class, eliminating superfluities and luxuries, privileges and distinctions, and hierarchical rank. In short, to go back to the Stone Ages, before the institutions of Bronze Age civilization had crystallized. Though the Western hemisphere was indeed inhabited, and many parts of it were artfully cultivated, so much of it was so sparsely occupied that the European thought of it as a virgin continent against whose wildness he pitted his manly strength. In one mood the European invaders preached the Christian gospel to the native idolaters, subverted them with strong liquors, forced them to cover their nakedness with clothes, and worked them to an early death in mines; in another, the pioneer himself took on the ways of the North American Indian, adopted his leather costume, and reverted to the ancient paleolithic economy: hunting, fishing, gathering shellfish and berries, revelling in the wilderness and its solitude, defying orthodox law and order, and yet, under pressure, improvising brutal substitutes. The beauty of that free life still haunted Audubon in his old age.

By December 1975, a year had passed since Mr. Harvey had packed his bags, but there was still no sign of him. For a while, until the tape dirtied or the paper tore, store owners kept a scratchy sketch of him taped to their windows. Lindsey and Samuel walked in the neighboorhood or hung out at Hal's bike shop. She wouldn't go to the diner where the other kids went. The owner of the diner was a law and order man. He had blown up the sketch of George Harvey to twice its size and taped it to the front door. He willingly gave the grisly details to any customer who asked- young girl, cornfield, found only an elbow. Finallly Lindsey asked Hal to give her a ride to the police station. She wanted to know what exactly they were doing. They bid farewell to Samuel at the bike shop and Hal gave Lindsey a ride through a wet December snow. From the start, Lindsey's youth and purpose had caught the police off guard. As more and more of them realized who she was, they gave her a wider and wider berth. Here was this girl, focused, mad, fifteen... When Lindsey and Hal waited outside the captain's office on a wooden bench, she thought she saw something across the room that she recognized. It was on Detective Fenerman's desk and it stood out in the room because of its color. What her mother had always distinguished as Chinese red, a harsher red than rose red, it was the red of classic red lipsticks, rarely found in nature. Our mother was proud of her ability fo wear Chinese red, noting each time she tied a particular scarf around her neck that it was a color even Grandma Lynn dared not wear. Hal,' she said, every muscle tense as she stared at the increasingly familiar object on Fenerman's desk. Yes.' Do you see that red cloth?' Yes.' Can you go and get it for me?' When Hal looked at her, she said: 'I think it's my mother's.' As Hal stood to retrieve it, Len entered the squad room from behind where Lindsey sat. He tapped her on the shoulder just as he realized what Hal was doing. Lindsey and Detective Ferman stared at each other. Why do you have my mother's scarf?' He stumbled. 'She might have left it in my car one day.' Lindsey stood and faced him. She was clear-eyed and driving fast towards the worst news yet. 'What was she doing in your car?' Hello, Hal,' Len said. Hal held the scarf in his head. Lindsey grabbed it away, her voice growing angry. 'Why do you have m mother's scarf?' And though Len was the detective, Hal saw it first- it arched over her like a rainbow- Prismacolor understanding. The way it happened in algebra class or English when my sister was the first person to figure out the sum of x or point out the double entendres to her peers. Hal put his hand on Lindsey's shoulder to guide her. 'We should go,' he said. And later she cried out her disbelief to Samuel in the backroom of the bike shop.

There was just enough room for the tonga to get through among the bullock-carts, rickshaws, cycles and pedestrians who thronged both the road and the pavement--which they shared with barbers plying their trade out of doors, fortune-tellers, flimsy tea-stalls, vegetable-stands, monkey-trainers, ear-cleaners, pickpockets, stray cattle, the odd sleepy policeman sauntering along in faded khaki, sweat-soaked men carrying impossible loads of copper, steel rods, glass or scrap paper on their backs as they yelled 'Look out! Look out!' in voices that somehow pierced though the din, shops of brassware and cloth (the owners attempting with shouts and gestures to entice uncertain shoppers in), the small carved stone entrance of the Tinny Tots (English Medium) School which opened out onto the courtyard of the reconverted haveli of a bankrupt aristocrat, and beggars--young and old, aggressive and meek, leprous, maimed or blinded--who would quietly invade Nabiganj as evening fell, attempting to avoid the police as they worked the queues in front of the cinema-halls. Crows cawed, small boys in rags rushed around on errands (one balancing six small dirty glasses of tea on a cheap tin tray as he weaved through the crowd) monkeys chattered in and bounded about a great shivering-leafed pipal tree and tried to raid unwary customers as they left the well-guarded fruit-stand, women shuffled along in anonymous burqas or bright saris, with or without their menfolk, a few students from the university lounging around a chaat-stand shouted at each other from a foot away either out of habit or in order to be heard, mangy dogs snapped and were kicked, skeletal cats mewed and were stoned, and flies settled everywhere: on heaps of foetid, rotting rubbish, on the uncovered sweets at the sweetseller's in whose huge curved pans of ghee sizzled delicioius jalebis, on the faces of the sari-clad but not the burqa-clad women, and on the horse's nostrils as he shook his blinkered head and tried to forge his way through Old Brahmpur in the direction of the Barsaat Mahal.

How do you judge the professionals you patronize? Too many people judge them by display factors. Extra points are given to those who wear expensive clothes, drive luxury automobiles, and live in exclusive neighborhoods. They assume a professional is likely to be mediocre, even incompetent, if he lives in a modest home and drives a three-year-old Ford Crown Victoria. Very, very few people judge the quality of the professionals they use by net worth criteria. Many professionals have told us they must look successful to convince their customers/clients that they are.

the impression made upon them by the first view of a camel equipped and loaded for the desert. Custom, so fatal to other novelties, affects this feeling but little. At the end of long journeys with caravans, after years of residence with the Bedawin, the Western-born, wherever they may be, will stop and wait the passing of the stately brute. The charm is not in the figure, which not even love can make beautiful; nor in the movement, the noiseless stepping, or the broad careen. As is the kindness of the sea to a ship, so that of the desert to its creature. It clothes him with all its mysteries;

WOMEN HAVE ALWAYS BEEN THE property of men. It’s a truth written into social customs, old legal doctrines, some would say it’s written into the very laws of nature itself. In the Bible, women are told that their husbands shall rule over them. Fathers give their daughters away on their wedding day. The new owner is the groom. Much of history is based on the practice. In Europe, kings gave their daughters as peace offerings to other nations. Peasants gave their daughters in marriage to landowners as a means of trading their way out of feudal servitude. In other lands, tribes and clans gave their women as sacrifices to their enemies or gifts to their heroes. A beautiful daughter was prized not because of who she was or what she was capable of, but for what she could be bartered for. The entire marriage ceremony, to this day, is a complicated, ritualized human sacrifice. It is a custom of bondage and ownership. The bride is adorned in the most intricate, delicate and expensive clothing possible. She represents wealth, a high dowry, a prized possession. She is walked down the aisle by her father, the current owner, and delivered, in payment for something, always in payment for something, to her new owner, her groom.

Many, Lorenzo, have held and still hold the opinion, that there is nothing which has less in common with another, and that is so dissimilar, as civilian life is from the military. Whence it is often observed, if anyone designs to avail himself of an enlistment in the army, that he soon changes, not only his clothes, but also his customs, his habits, his voice, and in the presence of any civilian custom, he goes to pieces; for I do not believe that any man can dress in civilian clothes who wants to be quick and ready for any violence; nor can that man have civilian customs and habits, who judges those customs to be effeminate and those habits not conducive to his actions; nor does it seem right to him to maintain his ordinary appearance and voice who, with his beard and cursing, wants to make other men afraid: which makes such an opinion in these times to be very true. But if they should consider the ancient institutions, they would not find matter more united, more in conformity, and which, of necessity, should be like to each other as much as these (civilian and military); for in all the arts that are established in a society for the sake of the common good of men, all those institutions created to (make people) live in fear of the laws and of God would be in vain, if their defense had not been provided for and which, if well arranged, will maintain not only these, but also those that are not well established. And so (on the contrary), good institutions without the help of the military are not much differently disordered than the habitation of a superb and regal palace, which, even though adorned with jewels and gold, if it is not roofed over will not have anything to protect it from the rain. And, if in any other institutions of a City and of a Republic every diligence is employed in keeping men loyal, peaceful, and full of the fear of God, it is doubled in the military; for in what man ought the country look for greater loyalty than in that man who has to promise to die for her? In whom ought there to be a greater love of peace, than in him who can only be injured by war? In whom ought there to be a greater fear of God than in him who, undergoing infinite dangers every day, has more need for His aid? If these necessities in forming the life of the soldier are well considered, they are found to be praised by those who gave the laws to the Commanders and by those who were put in charge of military training, and followed and imitated with all diligence by others.

Isn't that the key to our easy divorces? If we cared for women in the old barbarous possessive way do you suppose we'd give them up as readily as we do? The real paradox is the fact that the men who make, materially, the biggest sacrifices for their women, should do least for them ideally and romantically. And what's the result—how do the women avenge themselves? All my sympathy's with them, poor deluded dears, when I see their fallacious little attempt to trick out the leavings tossed them by the preoccupied male—the money and the motors and the clothes—and pretend to themselves and each other that THAT'S what really constitutes life!

The military authorities were concerned that soldiers going home on leave would demoralize the home population with horror stories of the Ostfront. ‘You are under military law,’ ran the forceful reminder, ‘and you are still subject to punishment. Don’t speak about weapons, tactics or losses. Don’t speak about bad rations or injustice. The intelligence service of the enemy is ready to exploit it.’ One soldier, or more likely a group, produced their own version of instructions, entitled ‘Notes for Those Going on Leave.’ Their attempt to be funny reveals a great deal about the brutalizing affects of the Ostfront. ‘You must remember that you are entering a National Socialist country whose living conditions are very different to those to which you have been accustomed. You must be tactful with the inhabitants, adapting to their customs and refrain from the habits which you have come to love so much. Food: Do not rip up the parquet or other kinds of floor, because potatoes are kept in a different place. Curfew: If you forget your key, try to open the door with the round-shaped object. Only in cases of extreme urgency use a grenade. Defense Against Partisans: It is not necessary to ask civilians the password and open fire upon receiving an unsatisfactory answer. Defense Against Animals: Dogs with mines attached to them are a special feature of the Soviet Union. German dogs in the worst cases bite, but they do not explode. Shooting every dog you see, although recommended in the Soviet Union, might create a bad impression. Relations with the Civil Population: In Germany just because someone is wearing women’s clothes does not necessarily mean that she is a partisan. But in spite of this, they are dangerous for anyone on leave from the front. General: When on leave back to the Fatherland take care not to talk about the paradise existence in the Soviet Union in case everybody wants to come here and spoil our idyllic comfort.

Although this custom has been abolished, and the cage is now boarded up, the miserable and destitute condition of these unhappy persons remains the same. We no longer suffer them to appeal at the prison gates to the charity and compassion of the passersby; but we still leave unblotted the leaves of our statute book, for the reverence and admiration of succeeding ages, the just and wholesome law which declares that the sturdy felon shall be fed and clothed, and that the penniless debtor shall be left to die of starvation and nakedness. This is no fiction. Not a week passes over our head, but, in every one of our prisons for debt, some of these men must inevitably expire in the slow agonies of want, if they were not relieved by their fellow-prisoners.

For too long we have been the playthings of massive corporations, whose sole aim is to convert our world into a gargantuan shopping 'mall'. Pleasantry and civility are being discarded as the worthless ephemera of a bygone age; an age where men doffed their hats at ladies, and children could be counted on to mind your Jack Russell while you took a mild and bitter in the pub. The twinkly-eyed tobacconist, the ruddy-cheeked landlord and the bewhiskered teashop lady are being trampled under the mighty blandness of 'drive-thru' hamburger chains. Customers are herded in and out of such places with an alarming similarity to the way the cattle used to produce the burgers are herded to the slaughterhouse. The principal victim of this blandification is Youth, whose natural propensity to shun work, peacock around the town and aggravate the constabulary has been drummed out of them. Youth is left with a sad deficiency of joie de vivre, imagination and elegance. Instead, their lives are ruled by territorial one-upmanship based on brands of plimsoll, and Youth has become little more than a walking, barely talking advertising hoarding for global conglomerates. ... But now, a spectre is beginning to haunt the reigning vulgarioisie: the spectre of Chappism. A new breed of insurgent has begun to appear on the streets, in the taverns and in the offices of Britain: The Anarcho-Dandyist. Recognisable by his immaculate clothes, the rakish angle of his hat and his subtle rallying cry of "Good day to you sir/ madam!

If you want waiters in tuxedos with white linen cloths over their arms, menus with unpronounceable words all over them, and high-priced wines served in silver ice buckets when you go out for Italian food, our little restaurant is not the place to come. But if you mostly want good, solid, home-cooked pasta with tasty sauces made with real vegetables and spices by a real Italian Mama and will trade white linen for red-and-white checked plastic tablecloths, you'll like our place just fine. If you're okay with a choice of just two wines, red or white, we'll give you as much of it as you want, from our famous bottomless wine bottle — free with your dinner. This restaurant owner took competitive disadvantages and turned them into a good, solid, “fun” selling story.

Cheat propped his elbows on his knees and gazed up at Kestrel. He scrutinized her: the long, loosely clasped hands, the folds of her dress. Kestrel’s clothes had mysteriously appeared in the suite’s wardrobe, probably while she had slept, and she was glad. The dueling ensemble had served well enough, but wearing a dress fit for society made Kestrel feel ready for different kinds of battle. “Where is Arin?” Cheat said. “In the mountains.” “Doing what?” “I don’t know. I imagine that, since the Valorian reinforcements will come through the mountain pass, he is analyzing its values and drawbacks as a battleground.” Cheat gave her a gleeful smirk. “Does it bother you, being a traitor?” “I don’t see how I am.” “You just confirmed that the reinforcements will come through the pass. Thank you.” “It’s hardly worth thanking me,” she said. “Almost every useful ship in the empire has been sent east, which means there is no other way into the city. Anyone with brains could figure that out, which is why Arin is in the mountains, and you are here.” A flush began to build under Cheat’s skin. He said, “My feet are dusty.” Kestrel had no idea how to respond to that. “Wash them,” he said. “What?” He took off his boots, stretched out his legs, and leaned back against the bench. Kestrel, who had been quite still, became stone. “It’s Herrani custom for the lady of the house to wash the feet of special guests,” said Cheat. “Even if such a custom existed, it died ten years ago. And I’m not the lady of the house.” “No, you’re a slave. You’ll do as I command.

Cultural artifacts like clothing, music, or speech are aspects of indigenous culture that are generally not considered by teachers to be related to education, but are one of the first things a teacher identifies when interacting with neoindigenous students. The wrong clothing or speech will get neoindigenous students labeled as unwilling to learn and directly impact their academic lives much in the way that it affects the indigenous. For example, if one were to ask the average person in the United States, Australia, or New Zealand to describe the indigenous peoples in their respective countries, the responses would probably be very similar, and include exoticized references to scanty clothing, “odd” living arrangements, “strange” speech, “weird” customs, and “primitive” art and music.

Anne. It’s true that they seem younger than Claudia and me (they don’t care much about clothes or boys yet—although Kristy did just go to her first dance), and Mary Anne is unbelievably shy, and Kristy’s sort of a tomboy. But they’re my friends, and I belong with them. Which is more than I can say about certain traitors I left behind in New York. “All right, here’s one plan,” Kristy was saying. “It’s a school afternoon. Mrs. Newton realizes that it’s time to go to the hospital. She calls Mr. Newton or a cab or whatever, then calls us, and one of us goes to stay with Jamie.” “What if we’re all busy?” I asked. “Hmm,” said Kristy. “Maybe from now on, one of us should be free each afternoon so Mrs. Newton will be guaranteed a baby-sitter. It will be a special service for her, since the Newtons are such good customers.

There is a passage in the Old French Queste del Saint Graal that epitomizes the true spirit of Western man. It tells of a day when the knights of Arthur’s court gathered in the banquet hall waiting for dinner to be served. It was a custom of that court that no meal should be served until an adventure had come to pass. Adventures came to pass in those days frequently so there was no danger of Arthur’s people going hungry. On the present occasion the Grail appeared, covered with a samite cloth, hung in the air a moment, and withdrew. Everyone was exalted, and Gawain, the nephew of King Arthur, rose and suggested a vow. “I propose,” he said, “that we all now set forth in quest to behold that Grail unveiled.” And so it was that they agreed. There then comes a line that, when I read it, burned itself into my mind. “They thought it would be a disgrace to go forth in a group. Each entered the forest at the point that he himself had chosen, where it was darkest, and there was no way or path.” No way or path! Because where there is a way or path, it is someone else’s path. And that is what marks the Western spirit distinctly from the Eastern. Oriental gurus accept responsibility for their disciples’ lives. They have an interesting term, “delegated free will.” The guru tells you where you are on the path, who you are, what to do now, and what to do next. The romantic quality of the West, on the other hand, derives from an unprecedented yearning, a yearning for something that has never yet been seen in this world. What can it be that has never yet been seen? What has never yet been seen is your own unprecedented life fulfilled. Your life is what has yet to be brought into being.

Many people assume that working from home is like a vacation, where you get to do what you want when you want. This was not the case for me. The demands of eBay put me on the strictest schedule I’d ever endured. Because my auctions were timed, there were very real consequences for missing deadlines. The prime time for auctions to go live was Sunday evening. If mine went up late, that meant my customers, who were likely waiting to pounce on my latest batch of vintage gems, might end up disappointed, instead giving another seller their business. If I took too long to respond to a customer inquiry, she might get impatient, choosing to bid on something else. Shipping orders out late might result in negative feedback, and if I didn’t steam and prep all the clothes the night before a shoot, there wouldn’t be time to get through everything in one day.

The office of midwife was hereditary in the family of the basket-maker. It belonged to his wife. She might not be competent, but the office was hers, anyway. Her pay was not high—25 cents for a boy, and half as much for a girl. The girl was not desired, because she would be a disastrous expense by and by. As soon as she should be old enough to begin to wear clothes for propriety's sake, it would be a disgrace to the family if she were not married; and to marry her meant financial ruin; for by custom the father must spend upon feasting and wedding-display everything he had and all he could borrow—in fact, reduce himself to a condition of poverty which he might never more recover from. It was the dread of this prospective ruin which made the killing of girl-babies so prevalent in India in the old days before England laid the iron hand of her prohibitions upon the piteous slaughter.

She sat facing the window, and he marvelled a little at the contrast between the elegant sophistication of her appearance and the enchanting simplicity of her spirit. She looked as if she should view life from the weary eminence of a throne, and she viewed it like an eager child. He was sub-consciously aware of the significance of the attitude of the inn-keeper and the waitress towards her. Chitterne, in his twenty-seven years, had entertained all kinds of women from all strata of society, and he was aware, without examining the knowledge, that the inn people accepted her as his natural companion. From all those subtle shades of manner which their kind employ to customers they used the one they would have used to Ursula. Her clothes were fashionable and well cut, of course; but clothes alone would not have produced that tribute. There was an aloofness in her beauty, a stillness, something that was almost scorn.

Where the hell were the sales ladies? The ones every store had to help relieve customers of guys with panic stricken eyes and the sudden need to drink away the pain of the credit card swipe. Ah! Nice. A female employee turned towards us and started walking. Thank god someone finally recognized the look of horror. She paused in front of us. "Do you need help?" "Yes!" I damn near shouted in the poor thing's face. She was only around five foot and that was with the tallest red heels I'd ever seen. Her face was clean of makeup except for bright red lipstick. She looked like she knew what she was doing. So I did what any sane man would do. I pushed Amy towards her and said, "Can you dress her?" The ladies eyes narrowed. "That came out wrong." I grumbled. "Can you help her find some clothes? She needs a whole new wardrobe. Shoes, under things." I coughed into my hand and looked away. Bar. Bar. Where was a freaking bar?

From the very start, when the Islamists attempted to impose their laws against women, there were massive demonstrations, with hundreds of thousands of women pouring into the streets of Tehran protesting against the new laws. When Khomeini announced the imposition of the veil, there were protests in which women took to the streets with the slogans: “Freedom is neither Eastern nor Western; it is global” and “Down with the reactionaries! Tyranny in any form is condemned!” Soon the protests spread, leading to a memorable demonstration in front of the Ministry of Justice, in which an eight-point manifesto was issued. Among other things, the manifesto called for gender equality in all domains of public and private life as well as for the guarantee of fundamental freedoms for both men and women. It also demanded that “the decision over women’s clothing, which is determined by custom and the exigencies of geographical location, be left to women.” Women

You might think that as people get older, they spend money more freely out of the sheer desire to make the most of it before it’s truly too late. But the opposite tends to happen. In general, spending among American households declines as people age. For example, the Consumer Expenditure Survey, conducted by the Bureau of Labor Statistics, found that in 2017, average annual spending for households headed by 55-to-64-year-olds was $65,000; average spending fell to $55,000 for those between 65 and 74; and spending fell again to $42,000 for those 75 and older. This overall decline occurred despite a rise in healthcare expenses, because most other expenses, such as clothing and entertainment, were much lower. The decline in spending over time was even more acute for retirees with more than $1 million in assets, according to separate research conducted by J.P. Morgan Asset Management, which analyzed data from more than half a million of its customers.

It was no mere astronomic festival, then, that the Pagans celebrated at the winter solstice. That festival at Rome was called the feast of Saturn, and the mode in which it was celebrated there, showed whence it had been derived. The feast, as regulated by Caligula, lasted five days; loose reins were given to drunkenness and revelry, slaves had a temporary emancipation, and used all manner of freedoms with their masters. This was precisely the way in which, according to Berosus, the drunken festival of the month Thebeth, answering to our December, in other words. the festival of Bacchus, was celebrated in Babylon. "It was the custom," says he, "during the five days it lasted, for masters to be in subjection to their servants, and one of them ruled the house, clothed in a purple garment like a king." This "purple-robed" servant was called "Zoganes," the "Man of sport and wantonness," and answered exactly to the "Lord of Misrule," that in the dark ages, was chosen in all Popish countries to head the revels of Christmas.

Most of our readers will remember, that, until within a very few years past, there was a kind of iron cage in the wall of the Fleet Prison, within which was posted some man of hungry looks, who, from time to time, rattled a money-box, and exclaimed in a mournful voice, ‘Pray, remember the poor debtors; pray remember the poor debtors.’ The receipts of this box, when there were any, were divided among the poor prisoners; and the men on the poor side relieved each other in this degrading office. Although this custom has been abolished, and the cage is now boarded up, the miserable and destitute condition of these unhappy persons remains the same. We no longer suffer them to appeal at the prison gates to the charity and compassion of the passersby; but we still leave unblotted the leaves of our statute book, for the reverence and admiration of succeeding ages, the just and wholesome law which declares that the sturdy felon shall be fed and clothed, and that the penniless debtor shall be left to die of starvation and nakedness. This is no fiction.

He and Blake had been busy, and I’d been busy talking to customers about random stuff while they waited. I was surprised by how nice everyone had been—with the exception of Dex's dumb face. There hadn't been a single biker in the shop either. Weird. All of this assured me that I’d avoided having to interact much with my boss. The owner. The bleeding mouth sore. The snot-faced ass**le that I only kind-of, sort-of hoped came down with an infectious illness in his private parts. But you know, something he could get medicine for. I tried my best to keep from replaying the scenario in the office but it was impossible. It wasn't his tone but the words that had seared me. And each time, it made me want to cry. It didn’t get any easier or any less painful. How the hell could someone be so rude? I didn't understand and I couldn't get over it. Every cycle had me coming up with different things to call him. A dick. A slimy bastard. A slimy, small-dicked bastard. Right? Maybe he wouldn't be so mad at the world if his pubic hair wasn’t longer than his full-blown erection. God, I felt awkward thinking about what he had under his clothes but it was the best insult I could come up with.

From outside the shelter came children's voices. The shrill squeals brought the excitement of their unseen game into the opaque quiet of Setsuko's world and made her smile. "No war can go on forever. And human beings are the toughest creatures on earth, you know. There's no sense in being in a hurry to die. You MUST LIVE, whatever happens." Shoichi Wakui had squeezed her hand and told her this with an almost violent urgency, though his grasp was weak and his voice halting. Were those the Sugiwaras' children she could hear? The barber had had the presence of mind to rescue his kit when he fled through the flames of his burning shop, and now he was doing a brisk trade, seating his customers on cushions atop piled stones from the foundations. To house his family he'd put a lean-to against the railway embankment, barely enough to keep out the weather, but at least the children were no longer starving. Even in defeat the locally garrisoned soldiers all had some supplies of food, and while waiting to board trains for their hometowns from Yokohama Station they'd sit on the stone seat of the Sugawara Barbershop and have a good shave, leaving the children something to eat as payment. Setsuko no longer felt the rage that had overwhelmed her at the disbanding ceremony. If they had fought on home ground, one hundred million Japanese sworn to die before they would surrender, those children would have had to die too. Those young lives and spirits would have been extinguished in terror and pain and they wouldn't even have understood why. They have a right to go on living, and the strength to do it, Setsuko thought. For their sakes, if no one else's, I should rejoice that the war ended before an invasion reached the home front. Shoichi Wakui's words came back clearly: "Even when a war is lost, people's lives still go on." And Naomis, in the gray notebook: "Every war comes to an end, and when peace is restored Paris rises like a phoenix." But what about those who'd already died? It was agony to think of those who would not rise: the dead would be left where they fell at the ends of the earth while the living would come home with their knapsacks of clothing and food. Whether they had gone to the front or stayed at home, the people had staked their lives for country and Emperor, and after they had lost, the country and the Emperor were still there. Then what had it all meant? Adrift and floundering in despair, Setsuko slipped back into a restless sleep.

Let us have peace." But there was the black man looming like a dark ghost on the horizon. He was the child of force and greed, and the father of wealth and war. His labor was indispensable, and the loss of it would have cost many times the cost of the war. If the Negro has been silent, his very presence would have announced his plight. He was not silence. He was in usual evidence. He was writing petitions, making speeches, parading with returned soldiers, reciting his adventures as slave and freeman. Even dumb and still, he must be noticed. His poverty has to be relieved, and emancipation in his case had to mean poverty. If he had to work, he had to have land and tools. If his labor was in reality to be free labor, he had to have legal freedom and civil rights. His ignorance could only be removed by that very education which the law of the South had long denied him and the custom of the North had made exceedingly difficult. Thus civil status and legal freedom, food, clothes and tools, access to land and help to education, were the minimum demands of four million laborers, and these demands no man could ignore, Northerner or Southerner, Abolitionist or Copperhead, laborer or captain of industry. How did the nation face this paradox and dilemma?

It was also then that the women of Ak&‌ccedil;ah started a new custom. Underneath their garments they wrapped cloth bands around their waists to squeeze them tight. They were so awed by Zekiye's thin waist that, for a while, they ignored Atiye when she reminded them that this waist-thinning method wouldn't work unless they had started very young. But the women kept their waistbands on until the sheep-mating season to see what would happeend. Then they all began to wheeze. They found that in their zeal for having thin waists they had afflicted themselves with shortness of breath, coughing, flushes and sweating. A few had sores on their hands, faces and other parts of their bodies. Three women had problems with their eyes and speech. And when their waists started to swell up like logs, they all took off the cloth bands. "We're well past the age of waist-thinning," they said. All the same, they considered it their duty as mothers to raise their daughters to be as slender as Zekiye. They took lessons in the art of waist-thinning from Atiye and soon discovered that plastic bags were more effective than cloth bands. Thereafter, whenever they had girl babies, they would wash them with three bowls of water as soon as the umbilical cord was cut and then wrap plastic bags around their waists, blowing prayers on them all the while.

Pedro Algorta, a lawyer, showed me the fat dossier about the murder of two women. The double crime had been committed with a knife at the end of 1982, in a Montevideo suburb. The accused, Alma Di Agosto, had confessed. She had been in jail more than a year, and was apparently condemned to rot there for the rest of her life. As is the custom, the police had raped and tortured her. After a month of continuous beatings they had extracted several confessions. Alma Di Agosto's confessions did not much resemble each other, as if she had committed the same murder in many different ways. Different people appeared in each confession, picturesque phantoms without names or addresses, because the electric cattle prod turns anyone into a prolific storyteller. Furthermore, the author demonstrated the agility of an Olympic athlete, the strength of a fairground Amazon, and the dexterity of a professional matador. But the most surprising was the wealth of detail: in each confession, the accused described with millimetric precision clothing, gestures, surroundings, positions, objects..... Alma Di Agosto was blind. Her neighbours, who knew and loved her, were convinced she was guilty: 'Why?' asked the lawyer. 'Because the papers say so.' 'But the papers lie,' said the lawyer. 'But the radio said so too,' explained the neighbours. 'And the TV!

Beatriz breathed in the sweet aromas that lately appealed to her. Those at the forefront were of various honeys in the wooden honey pots anchoring the tablecloth: lavender, orange blossom, and eucalyptus. But the room was a cornucopia of visual and olfactory treats. Marcona almonds were roasting in Reuben's old wood oven, and from the kitchen downstairs wafted scents of all the spices they would be offering their customers fresh over the counter in cloth bags: cinnamon stalks, cloves, anise, ground ginger, juniper berries, finely grated nutmeg. Nora and Beatriz packaged all the spices themselves. They would also offer ribbon-tied bags of Phillip's tea creations served in the café: loose leaves of lemon verbena, dried pennyroyal, black tea with vanilla. All around the room, on the floor, shelves, and counters, were baskets and baskets and baskets of irresistible delights: jars of marmalades and honeys and pure, dark, sugarless chocolate pieces ready to melt with milk at home for the richest hot chocolate. Customers could even buy jars of chocolate shavings, to sprinkle over warmed pears and whipped cream, or over the whipped cream on their hot chocolates. They sold truffles white and dark, with or without rum, biscuits with every variation of nuts and spices, bars small or large of their own chocolate, and dried fruits dipped in chocolate.

He does not care for me. He brought me to the village to feed his child." "He gave you Red Star." Jesse denied its significance. "That was only so that I would not shame him." "He brought many skins for a new tepee. He brought you elk skins for a new dress." Jesse explained. "We needed those things because of the fire.All of the people needed new tepees, new clothing." "He sits with you every evening outside the tepee." "That is so I can read from the Book." Prairie Flower grew impatient. "Walks the Fire! I tell you truth.Rides the Wind wishes you to be his wife.You know nothing of Lakota ways.I will tell you!" Jesse started to protest, but Prairie Flower interrupted. "No! You listen! When a man wishes to show he wants a woman, he dresses in his finest clothing and comes to her outside her tepee.They sit and talk.He gives gifts to her parents. Not every custom is followed, because you are not a young Lakota woman. But I tell you, Rides the Wind cares for you. After the fire, when Medicine Hawk came-when you were as one dying-you did not see him. I saw him. Rides the Wind did not eat. He did not sleep.He thought only of Walks the Fire.He hunted healing herbs.He hunted the elk for your dress.He took Two Mothers to Yellow Bird's tepee so that his cries would not disturb your rest.He trusted no one but Old One, and himself, and me to care for you.

Mr. Quincy told me that he will be working for you in London. I am glad, for both your sakes, that you’ve given him such an opportunity. He will be an excellent valet.” “For what I’m paying him,” Winterborne said, “he’d better be the best in England.” Helen was briefly nonplussed. “I have no doubt he will be,” she ventured. Meticulously Winterborne neatened the stack of paper. “He wants to start by disposing of my shirts.” “Your shirts,” Helen repeated, perplexed. “One of my managers brought some of my clothes from London. Quincy could tell that the shirts were ready-made.” He glanced at her warily, assessing her reaction. “To be accurate,” he continued, “they’re sold half finished, so they can be tailored to the customer’s preference. The quality of the fabric is as high as any bespoke shirt, but Quincy still turns up his nose.” Helen considered her reply carefully. “A man of Quincy’s profession has an exacting eye when it comes to details.” She probably should have left it at that. The discussion of a man’s clothing was entirely improper, but she felt that she should help him to understand Quincy’s concerns. “It’s more than just the fabric. The stitching is different in a bespoke shirt: The seams are perfectly straight and flat-felled, and the buttonholes are often hand-worked with a keyhole shape at one side to reduce the stress of the button’s shank.” She paused with a smile. “I would elaborate about plackets and cuffs, but I fear you would fall asleep in the chair.

she feels lucky to have a job, but she is pretty blunt about what it is like to work at Walmart: she hates it. She’s worked at the local Walmart for nine years now, spending long hours on her feet waiting on customers and wrestling heavy merchandise around the store. But that’s not the part that galls her. Last year, management told the employees that they would get a significant raise. While driving to work or sorting laundry, Gina thought about how she could spend that extra money. Do some repairs around the house. Or set aside a few dollars in case of an emergency. Or help her sons, because “that’s what moms do.” And just before drifting off to sleep, she’d think about how she hadn’t had any new clothes in years. Maybe, just maybe. For weeks, she smiled at the notion. She thought about how Walmart was finally going to show some sign of respect for the work she and her coworkers did. She rolled the phrase over in her mind: “significant raise.” She imagined what that might mean. Maybe $2.00 more an hour? Or $2.50? That could add up to $80 a week, even $100. The thought was delicious. Then the day arrived when she received the letter informing her of the raise: 21 cents an hour. A whopping 21 cents. For a grand total of $1.68 a day, $8.40 a week. Gina described holding the letter and looking at it and feeling like it was “a spit in the face.” As she talked about the minuscule raise, her voice filled with anger. Anger, tinged with fear. Walmart could dump all over her, but she knew she would take it. She still needed this job. They could treat her like dirt, and she would still have to show up. And that’s exactly what they did. In 2015, Walmart made $14.69 billion in profits, and Walmart’s investors pocketed $10.4 billion from dividends and share repurchases—and Gina got 21 cents an hour more. This isn’t a story of shared sacrifice. It’s not a story about a company that is struggling to keep its doors open in tough times. This isn’t a small business that can’t afford generous raises. Just the opposite: this is a fabulously wealthy company making big bucks off the Ginas of the world. There are seven members of the Walton family, Walmart’s major shareholders, on the Forbes list of the country’s four hundred richest people, and together these seven Waltons have as much wealth as about 130 million other Americans. Seven people—not enough to fill the lineup of a softball team—and they have more money than 40 percent of our nation’s population put together. Walmart routinely squeezes its workers, not because it has to, but because it can. The idea that when the company does well, the employees do well, too, clearly doesn’t apply to giants like this one. Walmart is the largest employer in the country. More than a million and a half Americans are working to make this corporation among the most profitable in the world. Meanwhile, Gina points out that at her store, “almost all the young people are on food stamps.” And it’s not just her store. Across the country, Walmart pays such low wages that many of its employees rely on food stamps, rent assistance, Medicaid, and a mix of other government benefits, just to stay out of poverty. The

And just what do you think that would do to incentive?” “You mean fright about not getting enough to eat, about not being able to pay the doctor, about not being able to give your family nice clothes, a safe, cheerful, comfortable place to live, a decent education, and a few good times? You mean shame about not knowing where the Money River is?” “The what?” “The Money River, where the wealth of the nation flows. We were born on the banks of it—and so were most of the mediocre people we grew up with, went to private schools with, sailed and played tennis with. We can slurp from that mighty river to our hearts’ content. And we even take slurping lessons, so we can slurp more efficiently.” “Slurping lessons?” “From lawyers! From tax consultants! From customers’ men! We’re born close enough to the river to drown ourselves and the next ten generations in wealth, simply using dippers and buckets. But we still hire the experts to teach us the use of aqueducts, dams, reservoirs, siphons, bucket brigades, and the Archimedes’ screw. And our teachers in turn become rich, and their children become buyers of lessons in slurping.” “I wasn’t aware that I slurped.” Eliot was fleetingly heartless, for he was thinking angrily in the abstract. “Born slurpers never are. And they can’t imagine what the poor people are talking about when they say they hear somebody slurping. They don’t even know what it means when somebody mentions the Money River. When one of us claims that there is no such thing as the Money River I think to myself, ‘My gosh, but that’s a dishonest and tasteless thing to say.

Linnaeus divided the genus Homo into two species, Homo sapiens (man) and Homo troglodytes (ape), and divided Homo sapiens into four natural varieties—H. sapiens americanus, H. sapiens europaeus, H. sapiens asiaticus, and H. sapiens afer—linked to the four known regions of the world, America, Europe, Asia, and Africa. He color-coded the subspecies red, white, yellow, and black and assigned each a set of physical, personality, cultural, and social traits. Linnaeus was influenced by the classical concept of the Great Chain of Being described by Saint Thomas Aquinas, which placed everything in the universe—from stones to angels—in a grand hierarchy established by God. At the pinnacle of beauty and intelligence Linnaeus placed H. sapiens europaeus: “Vigorous, muscular. Flowing blond hair. Blue eyes. Very smart, inventive. Covered by tight clothing. Ruled by law.” H. sapiens americanus, according to Linnaeus, was “Ill-tempered, impassive. Thick straight black hair; wide nostrils; harsh face; beardless. Stubborn, contented, free. Paints himself with red lines. Ruled by custom.” Linnaeus described H. sapiens asiaticus as “Melancholy, stern. Black hair; dark eyes. Strict, haughty, greedy. Covered by loose garments. Ruled by opinion.” And at the bottom, he placed H. sapiens afer: “Sluggish, lazy. Black kinky hair; silky skin; flat nose; thick lips; females with genital flap and elongated breasts. Crafty, slow, careless. Covered by grease. Ruled by caprice.” Here lies the origin of the color scheme for mankind American children still sing about in Sunday school: red, yellow, black, and white.

robbery by European nations of each other's territories has never been a sin, is not a sin to-day. To the several cabinets the several political establishments of the world are clotheslines; and a large part of the official duty of these cabinets is to keep an eye on each other's wash and grab what they can of it as opportunity offers. All the territorial possessions of all the political establishments in the earth—including America, of course—consist of pilferings from other people's wash. No tribe, howsoever insignificant, and no nation, howsoever mighty, occupies a foot of land that was not stolen. When the English, the French, and the Spaniards reached America, the Indian tribes had been raiding each other's territorial clothes-lines for ages, and every acre of ground in the continent had been stolen and re-stolen 500 times. The English, the French, and the Spaniards went to work and stole it all over again; and when that was satisfactorily accomplished they went diligently to work and stole it from each other. In Europe and Asia and Africa every acre of ground has been stolen several millions of times. A crime persevered in a thousand centuries ceases to be a crime, and becomes a virtue. This is the law of custom, and custom supersedes all other forms of law. Christian governments are as frank to-day, as open and above-board, in discussing projects for raiding each other's clothes-lines as ever they were before the Golden Rule came smiling into this inhospitable world and couldn't get a night's lodging anywhere. In 150 years England has beneficently retired garment after garment from the Indian lines, until there is hardly a rag of the original wash left dangling anywhere. In 800 years an obscure tribe of Muscovite savages has risen to the dazzling position of Land-Robber-in-Chief; she found a quarter of the world hanging out to dry on a hundred parallels of latitude, and she scooped in the whole wash. She keeps a sharp eye on a multitude of little lines that stretch along the northern boundaries of India, and every now and then she snatches a hip-rag or a pair of pyjamas. It is England's prospective property, and Russia knows it; but Russia cares nothing for that. In fact, in our day land-robbery, claim-jumping, is become a European governmental frenzy. Some have been hard at it in the borders of China, in Burma, in Siam, and the islands of the sea; and all have been at it in Africa. Africa has been as coolly divided up and portioned out among the gang as if they had bought it and paid for it. And now straightway they are beginning the old game again—to steal each other's grabbings. Germany found a vast slice of Central Africa with the English flag and the English missionary and the English trader scattered all over it, but with certain formalities neglected—no signs up, "Keep off the grass," "Trespassers-forbidden," etc.—and she stepped in with a cold calm smile and put up the signs herself, and swept those English pioneers promptly out of the country. There is a tremendous point there. It can be put into the form of a maxim: Get your formalities right—never mind about the moralities. It was an impudent thing; but England had to put up with it. Now, in the case of Madagascar, the formalities had originally been observed, but by neglect they had fallen into desuetude ages ago. England should have snatched Madagascar from the French clothes-line. Without an effort she could have saved those harmless natives from the calamity of French civilization, and she did not do it. Now it is too late. The signs of the times show plainly enough what is going to happen. All the savage lands in the world are going to be brought under subjection to the Christian governments of Europe. I am

But what should he wear? I thought about having him laid to rest in his uniform. But the truth is he hated wearing it. He really needed to be dressed in something he was comfortable in. And that wasn’t going to be in a suit, either: he hated being in a jacket and tie even more than in a uniform. Tie? Ha! I got a pair of his best pressed jeans. They had a nice crease in the pants leg, just like he liked. I found one of his plaid button-down shirts, another favorite. Kryptek, which produces tactical gear and apparel and was one of Chris’s favorite companies, had presented him with a big silver belt buckle that he loved. It was very cowboy, and in that way very much who Chris was. “You think I can pull this off?” he’d asked, showing me how it looked right after he got it. “Hell, yeah,” I told him. I made sure that was with him as well. But if there was any item of clothing that really touched deep into Chris’s soul, it was his cowboy boots. They were a reminder of who he was when he was young, and they were part of who he’d been since getting out of the military. He had a really nice pair of new boots that had been custom made. He hadn’t had a chance to wear them much, and I couldn’t decide whether to bury him in those or another pair that were well worn and very comfortable. I asked the funeral director for his opinion. “We usually don’t do shoes,” he said. It can be very difficult to get them onto the body. “But if it’s important to you, we can do it.” I thought about it. Was the idea of burying them with Chris irrational? The symbolism seemed important. But that could work the other way, too--they would surely be important to Bubba someday. Maybe I should save them for him. In the end, I decided to set them near Chris’s casket when his body was on view, then collect them later for our son. But Chris had the last word. Through a miscommunication--or maybe something else--they were put in the casket when he was laid to rest. So obviously that was the way it should have been.

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking [281] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. [282] They have a common table, but not a common bed. [283] They are in the flesh, but they do not live after the flesh. [284] They pass their days on earth, but they are citizens of heaven. [285] They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. [286] They are poor, yet make many rich; [287] they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; [288] they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

Hey, can I help you—whoa!” As he wheeled around and settled into his attack stance, the black human salesperson jumped back and put his palms up. “Forgive me,” Xcor muttered. At least he hadn’t outed one of his weapons. “No problem.” The handsome, well-dressed man smiled. “You looking for something specific?” Xcor glanced around, and nearly walked back to that fancy stairwell. “I require a new shirt.” “Oh, cool, you got a hot date?” “And pants. And socks.” Come to think of it, he never wore underwear. “And undergarments. And a jacket.” The salesman smiled and raised a hand as if he were going to clap his customer on the shoulder—but then caught himself as he clearly rethought the contact. “What kind of look are you going for?” he asked instead. “Clothed.” The guy paused like he wasn’t sure whether that was a joke. “Ah . . . okay, I can work with non-naked. Plus it’s legal. Come on with me.” Xcor followed, because he didn’t know what else to do—he’d gotten this ball rolling; there was no reason not to follow through. The man stopped in front of a display of shirts. “So I’m going to go with the it’s-a-date thing, unless you tell me otherwise. Casual? You didn’t mention a suit.” “Casual. Yes. But I want to look. . . .” Well, not like himself, at any rate. “Presentable.” “Then I think what you’re going to want is a button-down.” “A button-down.” The guy regarded him steadily. “You’re not from here, are you.” “No, I’m not.” “I can tell by the accent.” The salesman passed a hand over the dizzying array of folded-up squares with collars. “These are our traditional cuts. I can tell without measuring you that the European stuff isn’t going to do you right—you’re too muscled in the shoulders. Even if we could get the neck and arm size right, you’d bust out of them. Do you like any of these colors?” “I don’t know what to like.” “Here.” The man picked up a blue one that reminded Xcor of the backdrop on his phone. “This is good with your eyes. Not that I go that way—but you gotta work with what you got. Do you have any idea of your size?” “XXXL.” “We need to be a little more exact.

The people are pieces of software called avatars. They are the audiovisual bodies that people use to communicate with each other in the Metaverse. Hiro's avatar is now on the Street, too, and if the couples coming off the monorail look over in his direction, they can see him, just as he's seeing them. They could strike up a conversation: Hiro in the U-Stor-It in L.A. and the four teenagers probably on a couch in a suburb of Chicago, each with their own laptop. But they probably won't talk to each other, any more than they would in Reality. These are nice kids, and they don't want to talk to a solitary crossbreed with a slick custom avatar who's packing a couple of swords. Your avatar can look any way you want it to, up to the limitations of your equipment. If you're ugly, you can make your avatar beautiful. If you've just gotten out of bed, your avatar can still be wearing beautiful clothes and professionally applied makeup. You can look like a gorilla or a dragon or a giant talking penis in the Metaverse. Spend five minutes walking down the Street and you will see all of these. Hiro's avatar just looks like Hiro, with the difference that no matter what Hiro is wearing in Reality, his avatar always wears a black leather kimono. Most hacker types don't go in for garish avatars, because they know that it takes a lot more sophistication to render a realistic human face than a talking penis. Kind of the way people who really know clothing can appreciate the fine details that separate a cheap gray wool suit from an expensive hand-tailored gray wool suit. You can't just materialize anywhere in the Metaverse, like Captain Kirk beaming down from on high. This would be confusing and irritating to the people around you. It would break the metaphor. Materializing out of nowhere (or vanishing back into Reality) is considered to be a private function best done in the confines of your own House. Most avatars nowadays are anatomically correct, and naked as a babe when they are first created, so in any case, you have to make yourself decent before you emerge onto the Street. Unless you're something intrinsically indecent and you don't care.

The diversity of India is tremendous; it is obvious: it lies on the surface and anybody can see it. It concerns itself with physical appearances as well as with certain mental habits and traits. There is little in common, to outward seeming, between the Pathan of the Northwest and the Tamil in the far South. Their racial stocks are not the same, though there may be common strands running through them; they differ in face and figure, food and clothing, and, of course, language … The Pathan and Tamil are two extreme examples; the others lie somewhere in between. All of them have still more the distinguishing mark of India. It is fascinating to find how the Bengalis, the Marathas, the Gujaratis, the Tamils, the Andhras, the Oriyas, the Assamese, the Canarese, the Malayalis, the Sindhis, the Punjabis, the Pathans, the Kashmiris, the Rajputs, and the great central block comprising the Hindustani-speaking people, have retained their peculiar characteristics for hundreds of years, have still more or less the same virtues and failings of which old tradition or record tells us, and yet have been throughout these ages distinctively Indian, with the same national heritage and the same set of moral and mental qualities.    There was something living and dynamic about this heritage, which showed itself in ways of living and a philosophical attitude to life and its problems. Ancient India, like ancient China, was a world in itself, a culture and a civilization which gave shape to all things. Foreign influences poured in and often influenced that culture and were absorbed. Disruptive tendencies gave rise immediately to an attempt to find a synthesis. Some kind of a dream of unity has occupied the mind of India since the dawn of civilization. That unity was not conceived as something imposed from outside, a standardization of externals or even of beliefs. It was something deeper and, within its fold, the widest tolerance of beliefs and customs was practiced and every variety acknowledged and even encouraged.    In ancient and medieval times, the idea of the modern nation was non-existent, and feudal, religious, racial, and cultural bonds had more importance. Yet I think that at almost any time in recorded history an Indian would have felt more or less at home in any part of India, and would have felt as a stranger and alien in any other country. He would certainly have felt less of a stranger in countries which had partly adopted his culture or religion. Those, such as Christians, Jews, Parsees, or Moslems, who professed a religion of non-Indian origin or, coming to India, settled down there, became distinctively Indian in the course of a few generations. Indian converts to some of these religions never ceased to be Indians on account of a change of their faith. They were looked upon in other countries as Indians and foreigners, even though there might have been a community of faith between them.6

If we take God’s Word seriously, we should avoid debt when possible. In those rare cases where we go into debt, we should make every effort to get out as soon as we can. We should never undertake debt without prayerful consideration and wise counsel. Our questions should be, Why go into debt? Is the risk called for? Will the benefits of becoming servants to the lender really outweigh the costs? What should we ask ourselves before going into debt? Before we incur debt, we should ask ourselves some basic spiritual questions: Is the fact that I don’t have enough resources to pay cash for something God’s way of telling me it isn’t his will for me to buy it? Or is it possible that this thing may have been God’s will but poor choices put me in a position where I can’t afford to buy it? Wouldn’t I do better to learn God’s lesson by foregoing it until—by his provision and my diligence—I save enough money to buy it? What I would call the “debt mentality” is a distorted perspective that involves invalid assumptions: • We need more than God has given us. • God doesn’t know best what our needs are. • God has failed to provide for our needs, forcing us to take matters into our own hands. • If God doesn’t come through the way we think he should, we can find another way. • Just because today’s income is sufficient to make our debt payments, tomorrow’s will be too (i.e., our circumstances won’t change). Those with convictions against borrowing will normally find ways to avoid it. Those without a firm conviction against going into debt will inevitably find the “need” to borrow. The best credit risks are those who won’t borrow in the first place. The more you’re inclined to go into debt, the more probable it is that you shouldn’t. Ask yourself, “Is the money I’ll be obligated to repay worth the value I’ll receive by getting the money or possessions now? When it comes time for me to repay my debt, what new needs will I have that my debt will keep me from meeting? Or what new wants will I have that will tempt me to go further into debt?” Consider these statements of God’s Word: • “True godliness with contentment is itself great wealth. After all, we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content” (1 Timothy 6:6-8). • “Those who love money will never have enough. How meaningless to think that wealth brings true happiness!” (Ecclesiastes 5:10). • “My child, don’t lose sight of common sense and discernment. Hang on to them, for they will refresh your soul. They are like jewels on a necklace. They keep you safe on your way, and your feet will not stumble. You can go to bed without fear; you will lie down and sleep soundly. You need not be afraid of sudden disaster or the destruction that comes upon the wicked, for the LORD is your security. He will keep your foot from being caught in a trap” (Proverbs 3:21-26). • “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2).

Mathetes AD 130 Epistle to Diognetus 5 – Christians follow the customs of their native lands in regard to marriage, food, clothing, and conduct. They marry and have children, but they never have abortions. They obey all the laws of their country.

Why Build a House? When people hear I’m an architect, some ask, “Why would I ever want to build a house? Isn’t that a lot of trouble to go through? Why wouldn’t I just want to buy a house that’s already built?” It’s a great question, and it’s worth spending a moment or two to consider. Essentially, when you design and build a house, you get to adjust the house to fit your needs and desires instead of having to adjust yourself to fit an existing house. It’s a little like going to the clothing store and having a suit custom made for you instead of buying a suit coat off the rack that almost fits. Yes, the custom-made suit costs more, but you feel so good when you wear it. It fits perfectly, it looks great, and you find yourself walking taller and being happier just because you’re wearing that beautiful suit.

Why Build a House? When people hear I’m an architect, some ask, “Why would I ever want to build a house? Isn’t that a lot of trouble to go through? Why wouldn’t I just want to buy a house that’s already built?” It’s a great question, and it’s worth spending a moment or two to consider. Essentially, when you design and build a house, you get to adjust the house to fit your needs and desires instead of having to adjust yourself to fit an existing house. It’s a little like going to the clothing store and having a suit custom made for you instead of buying a suit coat off the rack that almost fits. Yes, the custom-made suit costs more, but you feel so good when you wear it. It fits perfectly, it looks great, and you find yourself walking taller

I turned and flipped the latch on the door, then pulled hard on the handle, stumbling over the threshold into the fresh air. I would have fallen in the dirt for the second time that day except that someone standing outside caught me. Terrified that my escape was being thwarted, I struck out at whoever it was, feeling a sharp pain when my fist connected with the person’s jaw. “Empress, you hit hard!” a male voice exclaimed, then he captured my arms and trapped them behind my back. By the strange expletive he had used, I knew him to be Cokyrian--my luck was golden. “What’s going on here?” The butcher staggered into the doorway, squinting in the sunlight. “Your girl’s a thief,” he muttered at sight of the man who held me, sparing a glower for me as though warning me to be quiet. I ground my teeth and looked away, intending to do just that. Now that I had stopped struggling, the Cokyrian soldier released me, and I considered whether or not to run. Then I saw who had been restraining me--Saadi, the man with whom Narian and my uncle had dealt after my failed prank. There would be no point in running if he remembered who I was. “My girl?” Saadi repeated, his pale blue eyes calculating. “She is no Cokyrian. Besides, I would expect you to show any comrade of mine more respect than that.” “My apologies,” the butcher forced himself to say, and rage filled me at his newly respectful attitude. “She broke into my store and I assumed from her clothing…I also assume you’ll see her punished for her crime.” “You were about to punish her yourself, weren’t you?” Saadi scrutinized me, noting the red marks around my wrists and perhaps the beginnings of the bruises I would have across my mouth. “In Cokyri, you would be killed for what you did to her--what you tried to do.” “It’s good we’re not in Cokyri then,” the butcher sneered. Saadi’s jaw clenched, and he seemed to be fighting a deep urge to pummel the merchant who stood before him. “I should take you to join the men at the gallows.” “I would welcome it.” “I can see why,” Saadi coldly retorted, with a subtle look up and down at the heavyset man. “But I’m afraid the lack of your business might dampen the economy in the province, and that is something my sister would frown upon. She’ll be disappointed, though--she does so enjoy seeing men like you hang.” “And I enjoy seeing women in skirts as God intended.” Another strained moment passed, then Saadi laughed. “Perhaps if your God had paid less attention to clothing and more to abilities, you and your kind wouldn’t be in this position right now.” The butcher shifted uncomfortably, and Saadi quickly dispensed with him. “If you want me to arrest her for thievery, I’ll also arrest you for assault. So I would advise that you go back to your meat and your customers, may they be few.” The man did not need to be told twice. He slammed the door in our faces, and I could hear the lock click into place. It was then that I noticed the canvas bag at Saadi’s feet. He must have seen flight in my eyes, for he started running at almost the same moment I did.

In contrast to earlier textually-focused studies, recent scholarship on worship also highlights diversity and change. Projects to create new rituals and to redesign familiar ones, particularly in ways that make them more fluid and open-ended, have been a hallmark of much Western religious life since the 1960s.7 To take one example within Judaism, some couples now personalize or customize the traditional huppah or canopy beneath which they are married. In some instances, guests decorate a panel of cloth, and meet before the ceremony to offer the bride and groom their encouragement and advice, and join the pieces together. Vanessa Ochs characterizes this as part of a broader, explicit drive ‘to personalize and to create community’ within contemporary Judaism.

It made lords of everyone in the dominant caste, as law and custom stated that “submission is required of the Slave, not to the will of the Master only, but to the will of all other White Persons.” It was not merely a torn thread in “an otherwise perfect cloth,” wrote the sociologist Stephen Steinberg. “It would be closer to say that slavery provided the fabric out of which the cloth was made.

Later, he had wandered off. The huge ship was an enchanted ocean in which you could never drown, and he threw himself into it to try to understand if not it, then the people who had built it. He walked for days, stopping at bars and restaurants whenever he felt thirsty, hungry or tired; mostly they were automatic and he was served by little floating trays, though a few were staffed by real people. They seemed less like servants and more like customers who’d taken a notion to help out for a while. “Of course I don’t have to do this,” one middle-aged man said, carefully cleaning the table with a damp cloth. He put the cloth in a little pouch, sat down beside him. “But look, this table’s clean.” He agreed that the table was clean. “Usually,” the man said. “I work on alien — no offense — alien religions; Directional Emphasis In Religious Observance; that’s my speciality . . . like when temples or graves or prayers always have to face in a certain direction; that sort of thing? Well, I catalog, evaluate, compare; I come up with theories and argue with colleagues, here and elsewhere. But . . . the job’s never finished; always new examples, and even the old ones get reevaluated, and new people come along with new ideas about what you thought was settled . . . but” — he slapped the table — “when you clean a table you clean a table. You feel you’ve done something. It’s an achievement.” “But in the end, it’s still just cleaning a table.” “And therefore does not really signify on the cosmic scale of events?” the man suggested. He smiled in response to the man’s grin, “Well, yes.” “But then, what does signify? My other work? Is that really important, either? I could try composing wonderful musical works, or day-long entertainment epics, but what would that do? Give people pleasure? My wiping this table gives me pleasure. And people come to a clean table, which gives them pleasure. And anyway” — the man laughed — “people die; stars die; universes die. What is any achievement, however great it was, once time itself is dead? Of course, if all I did was wipe tables, then of course it would seem a mean and despicable waste of my huge intellectual potential. But because I choose to do it, it gives me pleasure. And,” the man said with a smile, “it’s a good way of meeting people. So where are you from, anyway?

he ordered that all his officials should start adopting European customs and clothing,

Billie has not yet heard of Savile Row. It will be many months later that she learns about custom clothing and realizes that he has been her introduction to proper tailoring.

Some special companies see trust as a public good (like clean air and water), and customers return the trust. One company in which I personally have a lot of faith is Timberland, the maker of outdoor clothing. I once attended a talk by Jeff Swartz, the CEO, in which he detailed many of the ways that Timberland is trying to reduce CO2 emissions, recycle, use sustainable materials, and treat its employees fairly. At the end of Jeff’s talk, another CEO asked him, “What are the returns on these investments?” Jeff answered that he has been trying to find an economic return for these actions but that he had not yet found it in the data. He further added that it would be nice if being environmentally and socially responsible was also financially rewarding but that he didn’t really feel it was necessary. He simply wanted to make sure that his company followed the moral principles he wanted his kids to live by. After hearing this, I went and bought my first pair of Timberland shoes.

She was a regular customer at the deli and you couldn’t miss her. It was her size and those awful clothes, as if she didn’t give a shit what she looked like, or what people thought of her.

Transcendence: Brands that invite customers to participate in a larger movement offer a greater, more impactful life along with their products and services. Tom’s Shoes built a name for itself by selling stylish shoes while simultaneously giving a pair to somebody in need in what they called a “one for one” model. Those who wore the shoes claimed a major factor in deciding to make the purchase was a sense of involvement with a larger movement. At less than ten years old, the for-profit brand sold for more than $700 million. Another example of a brand that helps customers achieve a level of transcendence is Daymond John’s clothing brand FUBU, an acronym for “For Us By Us,” in reference to the African American community being represented in the marketplace. The brand offers more than fashion; it offers a sense of unity, transcendence, and entrepreneurialism for the African American community.

From the moment Seadon set foot on this earth, we set our intention to build a sustainable outdoor brand and product experience that echoed the environment. One that worked with nature, not against it. All Seadon fabrics, materials and packaging are made from recycled resources to limit our - and your - environmental footprint. Operating as an official Climate Neutral company with WRAP compliance, we're all for being human-kind so nature's not left behind. We specialize entirely in men's and women's sustainable clothing that's ethical and 100% eco-friendly. From hiking pants to sustainable t-shirts to tote bags and more, we're committed wholeheartedly to our customers as well as our beautiful planet.

The revolver was chambered for .442 rounds, which meant there was only room for five. "These are large caliber bullets for such a short gun," Merritt remarked. "It's designed to stop someone at close range," Ethan said, absently arching up to rub a spot on his chest. "Being hit by one of those bullets feels like a kick from a mule." "Why is the hammer bobbed?" "To keep it from catching on the holster or clothing, if I have to draw it fast." Keeping the muzzle of the gun pointed away from him, Merritt reassembled the revolver, slid the extractor rod into place, and locked it deftly. "Well done," Ethan commented, surprised by her assurance. "You're familiar with guns, then." "Yes, my father taught me. May I shoot it?" "What are you going to aim for?" By this time, the others had come out from the parlor to watch. "Uncle Sebastian," Merritt asked, "are those pottery rabbits on the stone wall valuable?" Kingston smiled slightly and shook his head. "Have at it." "Wait," Ethan said calmly. "That's a twenty-yard distance. You'll need a longer-range weapon." With meticulous care, he took the revolver from her and replaced it in his coat. "Try this one." Merritt's brows lifted slightly as he pulled a gun from a cross-draw holster concealed by his coat. This time, Ethan handed the revolver to her without bothering to disassemble it first. "It's loaded, save one chamber," he cautioned. "I put the hammer down to prevent accidental discharge." "A Colt single-action," Merritt said, pleased, admiring the elegant piece, with its four-and-a-half-inch barrel and custom engraving. "Papa has one similar to this." She eased the hammer back and gently rotated the cylinder. "It has a powerful recoil," Ethan warned. "I would expect so." Merritt held the Colt in a practiced grip, the fingers of her support hand fit neatly underneath the trigger guard. "Cover your ears," she said, cocking the hammer and aligning the sights. She squeezed the trigger. An earsplitting report, a flash of light from the muzzle, and one of the rabbit sculptures on the wall shattered. In the silence that followed, Merritt heard her father say dryly, "Go on, Merritt. Put the other bunny out of its misery." She cocked the hammer, aimed and fired again. The second rabbit sculpture exploded. "Sweet Mother Mary," Ethan said in wonder. "I've never seen a woman shoot like that." "My father taught all of us how to shoot and handle firearms safely," Merritt said, giving the revolver back to him grip-first.

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My closet is separated into various sections. Shirts, ties, slacks, blazers, and boots. Socks, gloves, scarves, and coats. Everything is arranged according to color, then shades within each color. Every article of clothing it contains is meticulously chosen and custom made to fit the exact measurements of my body.