Dance Nationals Quotes

Here is a lesson in creative writing. First rule: Do not use semicolons. They are transvestite hermaphrodites representing absolutely nothing. All they do is show you've been to college. And I realize some of you may be having trouble deciding whether I am kidding or not. So from now on I will tell you when I'm kidding. For instance, join the National Guard or the Marines and teach democracy. I'm kidding. We are about to be attacked by Al Qaeda. Wave flags if you have them. That always seems to scare them away. I'm kidding. If you want to really hurt your parents, and you don't have the nerve to be gay, the least you can do is go into the arts. I'm not kidding. The arts are not a way to make a living. They are a very human way of making life more bearable. Practicing an art, no matter how well or badly, is a way to make your soul grow, for heaven's sake. Sing in the shower. Dance to the radio. Tell stories. Write a poem to a friend, even a lousy poem. Do it as well as you possibly can. You will get an enormous reward. You will have created something.

Most people write me off when they see me. They do not know my story. They say I am just an African. They judge me before they get to know me. What they do not know is The pride I have in the blood that runs through my veins; The pride I have in my rich culture and the history of my people; The pride I have in my strong family ties and the deep connection to my community; The pride I have in the African music, African art, and African dance; The pride I have in my name and the meaning behind it. Just as my name has meaning, I too will live my life with meaning. So you think I am nothing? Don’t worry about what I am now, For what I will be, I am gradually becoming. I will raise my head high wherever I go Because of my African pride, And nobody will take that away from me.

Madness is too glamorous a term to convey what happens to most people who are losing their minds. That word is too exciting, too literary, too interesting in its connotations, to convey the boredom, the slowness, the dreariness, the dampness of depression…depression is pure dullness, tedium straight up. Depression is, especially these days, an overused term to be sure, but never one associated with anything wild, anything about dancing all night with a lampshade on your head and then going home and killing yourself…The word madness allows its users to celebrate the pain of its sufferers, to forget that underneath all the acting-out and quests for fabulousness and fine poetry, there is a person in huge amounts of dull, ugly agony...Remember that when you’re at the point at which you’re doing something as desperate and violent as sticking your head in an oven, it is only because the life that preceded this act felt even worse. Think about living in depression from moment to moment, and know it is not worth any of the great art that comes as its by-product.

Because children grow up, we think a child's purpose is to grow up. But a child's purpose is to be a child. Nature doesn't disdain what lives only for a day. It pours the whole of itself into the each moment. We don't value the lily less for not being made of flint and built to last. Life's bounty is in its flow, later is too late. Where is the song when it's been sung? The dance when it's been danced? It's only we humans who want to own the future, too. We persuade ourselves that the universe is modestly employed in unfolding our destination. We note the haphazard chaos of history by the day, by the hour, but there is something wrong with the picture. Where is the unity, the meaning, of nature's highest creation? Surely those millions of little streams of accident and wilfulness have their correction in the vast underground river which, without a doubt, is carrying us to the place where we're expected! But there is no such place, that's why it's called utopia. The death of a child has no more meaning than the death of armies, of nations. Was the child happy while he lived? That is a proper question, the only question. If we can't arrange our own happiness, it's a conceit beyond vulgarity to arrange the happiness of those who come after us.

Why do anything-- why wash my hair, why read Moby Dick, why fall in love, why sit through six hours of Nicholas Nickleby, why care about American intervention in Central America, why spend time trying to get into the right schools, why dance to the music when all of us are just slouching toward the same inevitable conclusion? The shortness of life, I keep saying, makes everything seem pointless when I think about the longness of death.

Ooh. Top secret angel business, huh? What’re you going to do? Dance on a pinhead? Lobby for National Cute Puppy Day?

I place my fingers upon these keys typing 2,000 dreams per minute and naked of spirit dance forth my cosmic vortex upon this crucifix called language.

The fundamentalist seeks to bring down a great deal more than buildings. Such people are against, to offer just a brief list, freedom of speech, a multi-party political system, universal adult suffrage, accountable government, Jews, homosexuals, women's rights, pluralism, secularism, short skirts, dancing, beardlessness, evolution theory, sex. There are tyrants, not Muslims. United Nations Secretary-General Kofi Annan has said that we should now define ourselves not only by what we are for but by what we are against. I would reverse that proposition, because in the present instance what we are against is a no brainer. Suicidist assassins ram wide-bodied aircraft into the World Trade Center and Pentagon and kill thousands of people: um, I'm against that. But what are we for? What will we risk our lives to defend? Can we unanimously concur that all the items in the preceding list -- yes, even the short skirts and the dancing -- are worth dying for? The fundamentalist believes that we believe in nothing. In his world-view, he has his absolute certainties, while we are sunk in sybaritic indulgences. To prove him wrong, we must first know that he is wrong. We must agree on what matters: kissing in public places, bacon sandwiches, disagreement, cutting-edge fashion, literature, generosity, water, a more equitable distribution of the world's resources, movies, music, freedom of thought, beauty, love. These will be our weapons. Not by making war but by the unafraid way we choose to live shall we defeat them. How to defeat terrorism? Don't be terrorized. Don't let fear rule your life. Even if you are scared.

A significant number of people believe tribal people still live and dress as they did 300 years ago. During my tenure as principal chief of the Cherokee Nation, national news agencies requesting interviews sometimes asked if they could film a tribal dance or if I would wear traditional tribal clothing for the interview. I doubt they asked the president of the United States to dress like a pilgrim for an interview.

I have now seen sucrose beaches and water a very bright blue. I have seen an all-red leisure suit with flared lapels. I have smelled suntan lotion spread over 2,100 pounds of hot flesh. I have been addressed as "Mon" in three different nations. I have seen 500 upscale Americans dance the Electric Slide. I have seen sunsets that looked computer-enhanced. I have (very briefly) joined a conga line.

Yes, this is the logic of the Nation. And it will never heed the voice of truth and goodness. It will go on in its ring-dance of moral corruption, linking steel unto steel, and machine unto machine; trampling under its tread all the sweet flowers of simple faith and the living ideals of man.

The music of revelation announces itself to the reader in somber brooding tones or in melodies light as air and one is invited to dance with the most captivating of partners: poetry.

The dancing vortex of a sacred metaphor clashes horns and halos to make wounded music set to the tempo of a new era in brilliant labor.

When the lyrical muse sings the creative pen dances.

I have always been fascinated by the intricate dance of power, strategy, and decision-making that unfolds within the boardroom. It is a microcosm of human interaction, where the fate of companies, communities, and sometimes even nations, is shaped.

What man most passionately wants is his living wholeness and his living unison, not his own isolate salvation of his "soul." Man wants his physical fulfillment first and foremost, since now, once and once only, he is in the flesh and potent. For man, the vast marvel is to be alive. For man, as for flower and beast and bird, the supreme triumph is to be most vividly, most perfectly alive. Whatever the unborn and the dead may know, they cannot know the beauty, the marvel of being alive in the flesh. The dead may look after the afterwards. But the magnificent here and now of life in the flesh is ours, and ours alone, and ours only for a time. We ought to dance with rapture that we should be alive and in the flesh, and part of the living, incarnate cosmos. I am part of the sun as my eye is part of me. That I am part of the earth my feet know perfectly, and my blood is part of the sea. My soul knows that I am part of the human race, my soul is an organic part of the great human soul, as my spirit is part of my nation. In my own very self, I am part of my family. There is nothing of me that is alone and absolute except my mind, and we shall find that the mind has no existence by itself, it is only the glitter of the sun on the surface of the waters.

If it were not my purpose to combine barbarian things with things Hellenic, to traverse and civilize every continent, to search out the uttermost parts of land and sea, to push the bounds of Macedonia to the farthest Ocean, and to disseminate and shower the blessings of the Hellenic justice and peace over every nation, I should not be content to sit quietly in the luxury of idle power, but I should emulate the frugality of Diogenes. But as things are, forgive me Diogenes, that I imitate Herakles, and emulate Perseus, and follow in the footsteps of Dionysos, the divine author and progenitor of my family, and desire that victorious Hellenes should dance again in India and revive the memory of the Bacchic revels among the savage mountain tribes beyond the Kaukasos…

In Russia, as I sat there day after day wearing headphones, listening to the interpreter struggle to make our words relevant, I wondered if we could establish meaningful rapport with a nation that had never seen raisins dance in dark glasses on TV...never had a garage sale.

Sometimes, two people are made for each other. They may come from opposite ends of the earth. Their nations may be sworn to destroy one another. They may be avowed enemies from the very beginning. And it doesn't matter. They belong together.

Our national love of porn and pole dancing is not the byproduct of a free and easy society with an earthy acceptance of sex. It is a desperate stab at freewheeling eroticism in a time and place characterized by intense anxiety. What are we afraid of? Everything…which includes sexual freedom and real female power.

Neither the Pilgrims nor the Indians new what they had begun. The Pilgrims called the celebration a Harvest Feast. The Indians thought of it as a Green Corn Dance. It was both and more than both. It was the first Thanksgiving. In the years that followed, President George Washington issued the first national Thanksgiving proclamation, and President Abraham Lincoln proclaimed the last Thursday in November a holiday of “thanksgiving and praise.” Today it is still a harvest festival and Green Corn Dance. Families feast with friends, give thanks and play games. Plymouth Rock did not fare as well. It has been cut in half, moved twice, dropped, split and trimmed to fit its present-day portico. It is a mere memento of its once magnificent self. Yet to Americans, Plymouth Rock is a symbol. It is larger than the mountains, wider than the prairies and stronger than all our rivers. It is the rock on which our nation began.

Germany was being run by a loudmouthed rabble-rouser, bent on baiting other nations to war and making life miserable for countless innocent citizens. And here they were, drinking champagne and dancing to Scott Joplin.

London is not a city, London is a person. Tower Bridge talks to you; National Gallery reads a poem for you; Hyde Park dances with you; Palace of Westminster plays the piano; Big Ben and St Paul’s Cathedral sing an opera! London is not a city; it is a talented artist who is ready to contact with you directly!

It is true that when single, I swiftly chased off any men whose threatened disruption of my Saturday mornings, which I set aside for breakfast on my own and a ridiculous apartment-cleaning ritual that involved dancing, I found too irritating to bear.

The only road to freedom is self-education in art. Art is not a luxury for any advanced civilization; it is a necessity, without which creative intelligence will wither and die. Even in economically troubled times, support for the arts should be a national imperative. Dance, for example, requires funding not only to secure safe, roomy rehearsal space but to preserve the indispensible continuity of the teacher-student link. American culture has become unbalanced by its obsession with the blood sport of politics, a voracious vortex consuming everything in its path. History shows that, for both individuals and nations, political power is transient. America's true legacy is its ideal of liberty, which has inspired insurgencies around the world. Politicians and partisans of both the Right and the Left must recognize that art too is a voice of liberty, requiring nurture without intrusion. Art unites the spiritual and material realms. In an age of alluring, magical machines, the society that forgets art risks losing its soul.

Wouldn't the crow, that ubiquitous trickster, make a more compelling and accurate national symbol for the United States than the bald eagle?

A myth is a hypothesis about the personality of reality itself and not the personalities of individual persons, character types, or nations.

The French are completely without scruples, energy or valor - the Great War castrated them and left them diminished, whiney, mistaking bickering for debate and shrillness for eloquence, they are a nation in such effete decline that Shickelgrubber, when he finally attacks them, might be dancing with the keys to Paris in his hand after a week or two of puny skirmishing.

Soon after our father arrived we went to a party in our old neighborhood and introduced him to our friends from the basement days. When a cumbia came on, he asked our mother to dance, and we watched our parents sway, finding each other’s rhythm as if they’d never fallen out of step, as if the past fifteen years were only a dance interrupted waiting for the next song to play. I wondered about the matrix of separation and dislocation, our years bound to the phantom pain of a lost homeland, because now that we are together again that particular hurt and sensation that something is missing has faded. And maybe there is no nation or citizenry; they’re just territories mapped in place of family, in place of love, the infinite country.

I’m going to kill her, and Miss Preston and the mayor. All of them. I’m going to gut them like fish and use them as shambler bait, then I’m going to burn both the school and the mayor’s house to the ground and dance upon the ashes.” “That’s good, Jane, that’s good. It’s good to have goals,” Katherine says, her voice trembling.

A vision of the Shining One swirling into our world, a monstrous, glorious flaming pillar of incarnate, eternal Evil--of people passing through its radiant embrace into that hideous, unearthly life-in-death which I had seen enfold the sacrifices--of armies trembling into dancing atoms of diamond dust beneath the green ray's rhythmic death--of cities rushing out into space upon the wings of that other demoniac force which Olaf had watched at work--of a haunted world through which the assassins of the Dweller's court stole invisible, carrying with them every passion of hell--of the rallying to the Thing of every sinister soul and of the weak and the unbalanced, mystics and carnivores of humanity alike; for well I knew that, once loosed, not any nation could hold the devil-god for long and that swiftly its blight would spread!

Annwyl: dear Iesu Mawr: great Jesus Hwyl fawr am nawr: good-bye for now Diolch i Dduw: Thank God Dw i’n dy garu di: I love you Owain Glyndŵr: a Welsh ruler, a figure of Welsh nationalism, and the last native Welshman to hold the title Prince of Wales. He lived from 1349–1416 Eistedfodd: a festival of Welsh literature, music, dancing, and acting

Carlin would like to see this: her library in use by a community of readers, an oasis in an entire nation starved for books. No, not even starved, Kelsea thought grimly. The Tearling was like a man who hadn’t eaten in so long that he didn’t even remember what it was like to be hungry anymore. The spark of an idea ignited in her mind, then danced away. Pen

Peace is a dance,” Zarrah said. “It only works when both nations dance to the same music, and without Keris, Maridrina will keep dancing to the drums of war. He needs to live!

The bullets will not go toward you. The prairie is large and the bullets will not go toward you.

Esteem for the army - never in this country regarded, in the continental manner, as a popular expression of the national will - implies a kind of innocence.

On taxi-dancing. She said the men prefer her because she is clean.

While I was dancing my ass off in arguably the best ballet company in the nation and earning my B.A. in English online my friends were marrying Billys.

We're hungry for a blue that will sing like a drum We're lifting our spring feet to dance this death down

Using word, dance, food and drink, each nation fosters different experiences in its members, and develops its own peculiar sensitivities.

We [Americans] became a nation of java junkies, wired from dawn to dusk intent on running faster, getting richer, dancing harder, playing longer and getting higher than anybody else.

Halfway through the second term of Franklin Roosevelt, the New Deal braintrusters began to worry about mounting popular concern over the national debt. In those days the size of the national debt was on everyone’s mind. Indeed, Franklin Roosevelt had talked himself into office, in 1932, in part by promising to hack away at a debt which, even under the frugal Mr. Hoover, the people tended to think of as grown to menacing size. Mr. Roosevelt’s wisemen worried deeply about the mounting tension ... And then, suddenly, the academic community came to the rescue. Economists across the length and breadth of the land were electrified by a theory of debt introduced in England by John Maynard Keynes. The politicians wrung their hands in gratitude. Depicting the intoxicating political consequences of Lord Keynes’s discovery, the wry cartoonist of the Washington Times Herald drew a memorable picture. In the center, sitting on a throne in front of a Maypole, was a jubilant FDR, cigarette tilted almost vertically, a grin on his face that stretched from ear to ear. Dancing about him in a circle, hands clasped together, their faces glowing with ecstasy, the braintrusters, vested in academic robes, sang the magical incantation, the great discovery of Lord Keynes: “We owe it to ourselves.” With five talismanic words, the planners had disposed of the problem of deficit spending. Anyone thenceforward who worried about an increase in the national debt was just plain ignorant of the central insight of modern economics: What do we care how much we - the government - owe so long as we owe it to ourselves? On with the spending. Tax and tax, spend and spend, elect and elect ...

Religion, with its metaphysical error of absolute guilt, dominated the broadest, the cosmic realm. From there, it infiltrated the subordinate realms of biological, social and moral existence with its errors of the absolute and inherited guilt. Humanity, split up into millions of factions, groups, nations and states, lacerated itself with mutual accusations. "The Greeks are to blame," the Romans said, and "The Romans are to blame," the Greeks said. So they warred against one another. "The ancient Jewish priests are to blame," the early Christians shouted. "The Christians have preached the wrong Messiah," the Jews shouted and crucified the harmless Jesus. "The Muslims and Turks and Huns are guilty," the crusaders screamed. "The witches and heretics are to blame," the later Christians howled for centuries, murdering, hanging, torturing and burning heretics. It remains to investigate the sources from which the Jesus legend derives its grandeur, emotional power and perseverance. Let us continue to stay outside this St. Vitus dance. The longer we look around, the crazier it seems. Hundreds of minor patriarchs, self-proclaimed kings and princes, accused one another of this or that sin and made war, scorched the land, brought famine and epidemics to the populations. Later, this became known as "history." And the historians did not doubt the rationality of this history. Gradually the common people appeared on the scene. "The Queen is to blame," the people's representatives shouted, and beheaded the Queen. Howling, the populace danced around the guillotine. From the ranks of the people arose Napoleon. "The Austrians, the Prussians, the Russians are to blame," it was now said. "Napoleon is to blame," came the reply. "The machines are to blame!" the weavers screamed, and "The lumpenproletariat is to blame," sounded back. "The Monarchy is to blame, long live the Constitution!" the burgers shouted. "The middle classes and the Constitution are to blame; wipe them out; long live the Dictatorship of the Proletariat," the proletarian dictators shout, and "The Russians are to blame," is hurled back. "Germany is to blame," the Japanese and the Italians shouted in 1915. "England is to blame," the fathers of the proletarians shouted in 1939. And "Germany is to blame," the self-same fathers shouted in 1942. "Italy, Germany and Japan are to blame," it was said in 1940. It is only by keeping strictly outside this inferno that one can be amazed that the human animal continues to shriek "Guilty!" without doubting its own sanity, without even once asking about the origin of this guilt. Such mass psychoses have an origin and a function. Only human beings who are forced to hide something catastrophic are capable of erring so consistently and punishing so relentlessly any attempt at clarifying such errors.

CAN I BE PUERTO RICAN? If I was born in Brooklyn? If I’ve never been to Puerto Rico? If I mix my English with my Spanish? If I cop quenepas from the Chino spot? If I don’t know the Boricua national anthem? If I can’t name our national heroes? Can I be Puerto Rican? If the closest I’ve come to the beach is la pompa? If I can’t dance salsa? If all I got is a feeling? Can I be Puerto Rican? If all I got is a feeling?

So you make a deal with the gods. You do these dances and they'll send rain and good crops and the whole works? And nothing bad will ever happen. Right.'… "'No, it's not like that. It's not making a deal, bad things can still happen, but you want to try not to CAUSE them to happen. It has to do with keeping things in balance…. Really, it's like the spirits have made a deal with US…. We're on our own. The spirits have been good enough to let us live here and use the utilities, and we're saying: We know how nice you're being. We appreciate the rain, we appreciate the sun, we appreciate the deer we took. Sorry if we messed up anything. You've gone to a lot of trouble, and we'll try to be good guests.'… "'Like a note you'd send somebody after you stayed in their house?' "'Exactly like that. "Thanks for letting me sleep on your couch. I took some beer out of the refrigerator, and I broke a coffee cup. Sorry, I hope it wasn't your favorite one."'… "It's a good idea,' I said. 'Especially since we're still here sleeping on God's couch. We're permanent houseguests.' "'Yep, we are. Better remember how to put everything back how we found it.' It was a new angle on religion, for me. I felt a little embarrassed for my blunt interrogation. And the more I thought about it, even more embarrassed for my bluntly utilitarian culture. 'The way they tell it to us Anglos, God put the earth here for us to use, westward-ho. Like a special little playground.' "Loyd said, 'Well, that explains a lot.'… "'But where do you go when you've pissed in every corner of your playground?'... "To people who think of themselves as God's houseguests, American enterprise must seem arrogant beyond belief. Or stupid. A nation of amnesiacs, proceeding as if there were no other day but today. Assuming the land could also forget what had been done to it.

Curiously, while drone operators are perhaps the safest of all combat troops physically, they have among the highest rates of depression and post-traumatic stress in the military and national security services. Sitting at a video console in Colorado or New York City, killing someone six thousand miles away and then collecting the kids at gymnastics or football practice, having dinner and sitting down to watch Dancing with the Stars in your suburban den was disorienting beyond belief.

NATURAL MUSIC   The old voice of the ocean, the bird-chatter of little rivers, (Winter has given them gold for silver To stain their water and bladed green for brown to line their banks) From different throats intone one language. So I believe if we were strong enough to listen without Divisions of desire and terror To the storm of the sick nations, the rage of the hunger-smitten cities, Those voices also would be found Clean as a child’s; or like some girl’s breathing who dances alone By the ocean-shore, dreaming of lovers.3

After his initial homecoming week, after he'd been taken to a bunch of sights by his cousins, after he'd gotten somewhat used to the scorching weather and the surprise of waking up to the roosters and being called Huascar by everybody (that was his Dominican name, something else he'd forgotten), after he refused to succumb to that whisper that all long-term immigrants carry inside themselves, the whisper that says You do not belong, after he'd gone to about fifty clubs and because he couldn't dance salsa, merengue, or bachata had sat and drunk Presidentes while Lola and his cousins burned holes in the floor, after he'd explained to people a hundred times that he'd been separated from his sister at birth, after he spent a couple of quiet mornings on his own, writing, after he'd given out all his taxi money to beggars and had to call his cousin Pedro Pablo to pick him up, after he'd watched shirtless shoeless seven-year-olds fighting each other for the scraps he'd left on his plate at an outdoor cafe, after his mother took them all to dinner in the Zona Colonial and the waiters kept looking at their party askance (Watch out, Mom, Lola said, they probably think you're Haitian - La unica haitiana aqui eres tu, mi amor, she retorted), after a skeletal vieja grabbed both his hands and begged him for a penny, after his sister had said, You think that's bad, you should see the bateys, after he'd spent a day in Bani (the camp where La Inca had been raised) and he'd taken a dump in a latrine and wiped his ass with a corn cob - now that's entertainment, he wrote in his journal - after he'd gotten somewhat used to the surreal whirligig that was life in La Capital - the guaguas, the cops, the mind-boggling poverty, the Dunkin' Donuts, the beggars, the Haitians selling roasted peanuts at the intersections, the mind-boggling poverty, the asshole tourists hogging up all the beaches, the Xica de Silva novelas where homegirl got naked every five seconds that Lola and his female cousins were cracked on, the afternoon walks on the Conde, the mind-boggling poverty, the snarl of streets and rusting zinc shacks that were the barrios populares, the masses of niggers he waded through every day who ran him over if he stood still, the skinny watchmen standing in front of stores with their brokedown shotguns, the music, the raunchy jokes heard on the streets, the mind-boggling poverty, being piledrived into the corner of a concho by the combined weight of four other customers, the music, the new tunnels driving down into the bauxite earth [...]

There was hope for peace, but there will be no peace here. Not soon. There was hope for quiet, but there will be no quiet here. Not in this generation. The foundations of the home we founded are somewhat shaky, and repeating earthquakes rattle it. So what we really have in this land is an ongoing adventure. An odyssey. The Jewish state does not resemble any other nation. What this nation has to offer is not security or well-being or peace of mind. What it has to offer is the intensity of life on the edge. The adrenaline rush of living dangerously, living lustfully, living to the extreme. If a Vesuvius-like volcano were to erupt tonight and end our Pompeii, this is what it will petrify: a living people. People that have come from death and were surrounded by death but who nevertheless put up a spectacular spectacle of life. People who danced the dance of life to the very end.

The power-crazed leaders of the world would certainly be surprised to find that their military leaders and troops were only masquerading sodomites who were only too eager to meet the masquerading sodomite armies of other nations in order to have dances and balls and learn some foreign dance steps.

But Little Spinoza was only interested in that satchel-bellied ten-dollar billy goat. First he jumped back like insulted when the goat lift his head at him and stare. What you think this is, son? Ain't nothing but a spotted he-goat, good for nothing save to be the horse's friend. He gone urinate in you hay and shove his head in you feed bucket and race you to you eats. You don't mind out, he win too. You want that? Medicine Ed reached down and touched that peculiar armor-plate forehead of the goat between his coin-slot eyes, and shuddered. But Little Spinoza dance around and look happy and want a billy goat all his own.

There are no gods in the universe, no nations, no money, no human rights, no laws, and no justice outside the common imagination of human beings. People easily understand that ‘primitives’ cement their social order by believing in ghosts and spirits, and gathering each full moon to dance together around the campfire. What we fail to appreciate is that our modern institutions function on exactly the same basis. Take

Q. Which is my favorite country? A. The United States of America. Not because I'm chauvinistic or xenophobic, but because I believe that we alone have it all, even if not to perfection. The U.S. has the widest possible diversity of spectacular scenery and depth of natural resources; relatively clean air and water; a fascinatingly heterogeneous population living in relative harmony; safe streets; few deadly communicable diseases; a functioning democracy; a superlative Constitution; equal opportunity in most spheres of life; an increasing tolerance of different races, religions, and sexual preferences; equal justice under the law; a free and vibrant press; a world-class culture in books,films, theater, museums, dance, and popular music; the cuisines of every nation; an increasing attention to health and good diet; an abiding entrepreneurial spirit; and peace at home.

America, like England and Scotland, had never really been a gay nation. Rather it had been heavily and noisily jocular, with a substratum of worry and insecurity, in the image of its patron saint, Lincoln of the rollicking stories and the tragic heart. But at least there had been hearty greetings, man to man; there had been clamorous jazz for dancing, and the lively, slangy catcalls of young people, and the nervous blatting of tremendous traffic.

Cade: Why are you texting me from the same table? Beau: Because you’re too terrifying to talk to. Cade: I hope our nation’s enemies don’t find out what a pussy you are. Beau: That’s rude. I think I’ll go dance with the nanny. She seems nice. Beau: Yikes. Is that face special for me? Wanna go outside and blow off some steam like when we were kids? Cade: No. You act like a chucklehead, but you know how to kill people with your bare hands. I’m not dumb enough to fight you.

Of course one’s sense of identification with the nation is inflected by all kinds of particulars, including one’s class, race, gender, and sexual identification. … But [regarding] national character …, aside from references to a national aesthetic — literary, musical, and choreographic, there are two poles I reference: minimalist and maximalist. I love them both — the cryptic poems of Emily Dickinson folded up in tiny packets and hidden away in a box, the sparse, understated choreographies of Merce; but also the “trashy, profane and obscene” poems of Whitman and Ginsberg, [and] Martha Graham’s expressionism. I am, myself, a minimalist. But I love distortion guitar and the wild exhibitionism of so many American artists. Also, these divisions are false. Emily Dickinson, in fact, can be as trashy and obscene as the best of them! Anyway, Dickinson and Whitman are at the heart of this narrative. They are the Dancing Queen and the Guitar Hero.

Every time political leaders of the world meet in those funny events called G8 or G20, the failure of political power—their lack of grasp on the future—becomes more evident. When they met in Sapporo, Hokkaido, in July 2008, and in L’Aquila in July 2009, the powerful men and women who lead the nations were supposed to make very important decisions about the crucial subject of climate change and its effects on the planetary ecosystem. But they were completely unable to say or do anything meaningful, so they have decided that, by 2050, toxic emissions will be reduced by half. How? Why? No answer. No political or technological action has been taken, no shorter deadline has been decided upon. Such a decision is like a shaman’s ritual, like a rain dance. The complexity of the problem exceeds world politicians’ powers of knowledge and influence. The future has escaped the grasp of political technique and everything has capsized, perhaps because of speed.

I preferred movies with dancing in them, singing, ceremonial masks, carved artifacts for making music: feathers, brass buttons, conch shells, drums. I liked watching these people when they were happy, not when they were miserable, starving, emaciated, straining themselves to death over some simple thing, the digging of a well, the irrigation of land, problems the civilized na-tions had long ago solved. I thought someone should just give them the technology and let them get on with it.

Now we see again, under the blue heavens where the larks are singing in the hot April sky, why the Romans called the Etruscans vicious. Even in their palmy days the Romans were not exactly saints. But they thought they ought to be. They hated the phallus and the ark, because they wanted empire and dominion and, above all, riches: social gain. You cannot dance gaily to the double flute and at the same time conquer nations or rake in large sums of money. Delenda est Carthago. To the greedy man, everybody that is in the way of its greed is vice incarnate.

Social developments often collect such a massy inertia that years pass before a tendency shows its results. The private automobile provides a good illustration. Ford perfected the under-five-hundred-dollar automobile in the first decade of the century, but it took another seventy years for this country to find itself hostage to oil-rich nations, increasingly susceptible to respiratory and oncological diseases, unable to get from A to B except through private ownership, and every fifteen years acquiring enough highway fatalities to level the city of Houston.

He rolled and thrashed in his bed, waiting for the dancing blue shadows to come in his window, waiting for the heavy knock on his door, waiting for some bodiless, Kafkaesque voice to call: Okay, open up in there! And when he finally fell asleep he did it without knowing it, because thought continued without a break, shifting from conscious rumination to the skewed world of dreams with hardly a break, like a car going from drive to low. Even in his dreams he thought he was awake, and in his dreams he committed suicide over and over: burned himself; bludgeoned himself by standing under an anvil and pulling a rope; hanged himself; blew out the stove’s pilot lights and then turned on the oven and all four burners; shot himself; defenestrated himself; stepped in front of a moving Greyhound bus; swallowed pills; swallowed Vanish toilet bowl disinfectant; stuck a can of Glade Pine Fresh aerosol in his mouth, pushed the button, and inhaled until his head floated off into the sky like a child’s balloon; committed hara-kiri while kneeling in a confessional at St. Dom’s, confessing his self-murder to a dumbfounded young priest even as his guts accordioned out onto the bench like beef stew, performing an act of contrition in a fading, bemused voice as he lay in his blood and the steaming sausages of his intestines. But most vividly, over and over, he saw himself behind the wheel of the LTD, racing the engine a little in the closed garage, taking deep breaths and leafing through a copy of National Geographic, examining pictures of life in Tahiti and Aukland and the Mardi Gras in New Orleans, turning the pages ever more slowly, until the sound of the engine faded to a faraway sweet hum and the green waters of the South Pacific inundated him in rocking warmth and took him down to a silver fathom.

Psychoanalysis: An Elegy" What are you thinking about? I am thinking of an early summer. I am thinking of wet hills in the rain Pouring water. Shedding it Down empty acres of oak and manzanita Down to the old green brush tangled in the sun, Greasewood, sage, and spring mustard. Or the hot wind coming down from Santa Ana Driving the hills crazy, A fast wind with a bit of dust in it Bruising everything and making the seed sweet. Or down in the city where the peach trees Are awkward as young horses, And there are kites caught on the wires Up above the street lamps, And the storm drains are all choked with dead branches. What are you thinking? I think that I would like to write a poem that is slow as a summer As slow getting started As 4th of July somewhere around the middle of the second stanza After a lot of unusual rain California seems long in the summer. I would like to write a poem as long as California And as slow as a summer. Do you get me, Doctor? It would have to be as slow As the very tip of summer. As slow as the summer seems On a hot day drinking beer outside Riverside Or standing in the middle of a white-hot road Between Bakersfield and Hell Waiting for Santa Claus. What are you thinking now? I’m thinking that she is very much like California. When she is still her dress is like a roadmap. Highways Traveling up and down her skin Long empty highways With the moon chasing jackrabbits across them On hot summer nights. I am thinking that her body could be California And I a rich Eastern tourist Lost somewhere between Hell and Texas Looking at a map of a long, wet, dancing California That I have never seen. Send me some penny picture-postcards, lady, Send them. One of each breast photographed looking Like curious national monuments, One of your body sweeping like a three-lane highway Twenty-seven miles from a night’s lodging In the world’s oldest hotel. What are you thinking? I am thinking of how many times this poem Will be repeated. How many summers Will torture California Until the damned maps burn Until the mad cartographer Falls to the ground and possesses The sweet thick earth from which he has been hiding. What are you thinking now? I am thinking that a poem could go on forever.

Yet none of these things [laws, justice, human rights, money] exists outside the stories that people invent and tell one another. There are no gods in the universe, no nations, no money, no human rights, no laws and no justice outside the common imagination of human beings. People easily understand that 'primitives' cement their social order by believing in ghosts and spirits, and gathering each full moon to dance together around the campfire. What we fail to appreciate is that our modern institutions function on exactly the same basis. Take for example the world of business corporations. Modern business-people and lawyers are, in fact, powerful sorcerers. The principal difference between them and tribal shamans is that modern lawyers tell far stranger stories.

In the film Death and the Maiden, there is a point during which Sigourney Weaver has duct-taped Ben Kingsley to a chair in her living room. The characters are re-enacting a reverse torture scene. To move the plot of a woman tortured toward its desire: to torture the torturer. To extract a confession. The chair is a prop. A prop is a stage object that supports the drama. If the audience suspends their disbelief the chair transforms itself in time and space. If the audience is left unconvinced the chair is silly and imaginable in anyone’s living room. In the film Romeo is Bleeding Lena Olin sits in a chair and spreads her legs so that her cunt can be seen/scene. Her nationality keeps slipping; she is what we want her to be in a million ways. Her severed arm our severed arms. Her mouth opening like a country. In the film Exotica Atom Egoyan has the male lead (primary actor, financial draw) sit in a chair immobile while a child-stripper dances excruciatingly close to his body. His hands on his thighs. His mouth open. His mind seated. Torture. In the film Barbarella Jane Fonda is trapped inside of a science fiction sexual orgasm chair. This is before her politics come. In the film Breaker Morant two men mutated soldiers lost are executed—shot through the chest—while seated in chairs. In my kitchen I jack my father off while he sits in a chair, my hand smally domestic, the back of the chair holding his back, the legs of the chair forgiving his weight, the wood of the chair blonde, the hair of the girl blonde, the room magnified to cinematic proportions.

I wonder, sometimes, if the Continentals were like shoals of fish, & the slightest flick of one fish caused dozens of others to follow suit, until the entire shimmering cloud had changed course. And were the Divinities the sum of this cloud? An embodiment, perhaps, of a national subconscious? Or were they empowered by the thoughts & praises of millions of people, yet also yoked to every one of those thoughts – giant, terrible puppets forced to dance by the strings of millions of puppeteers. This knowledge, I think, is incredibly dangerous. The Continentals derive so much pride & so much power from having Divine approval … but were they merely hearing the echoes of their own voices, magnified through strange caverns & tunnels? When they spoke to the Divinities, were they speaking to giant reflections of themselves?

The capitalist who does no useful work has the economic power to take from a thousand or ten thousand workingmen all they produce, over and above what is required to keep them in working and producing order, and he becomes a millionaire, perhaps a multi-millionaire. He lives in a palace in which there is music and singing and dancing and the luxuries of all climes. He sails the high seas in his private yacht. He is the reputed “captain of industry” who privately owns a social utility, has great economic power, and commands the political power of the nation to protect his economic interests. He is the gentleman who furnishes the “political boss” and his swarm of mercenaries with the funds with which the politics of the nation are corrupted and debauched. He is the economic master and the political ruler and you workingmen are almost as completely at his mercy as if you were his property under the law.

The independence movements in the colonies and protectorates came into being, not through return to indigenous values on the part of those concerned, but through the absorption of occidental ideas and ideologies, liberal or revolutionary as the case might be. The process of modernization - a euphemism for Westernization - far from being halted by this withdrawal, was in fact accelerated. The enthusiasm of the new rulers for everything 'modern' was not restrained, as had been the enthusiasm of their former masters, by any element of self-doubt. The irony implicit in this whole situation was tragically apparent in the Vietnam war, when the people of that country fought, not to preserve their own traditions or to gain the right to be truly themselves, but under the banner of a shoddy occidental ideology and for the privilege of imitating their former masters in terms of nationalism and socialism. The west was at war with its own mirror image in a vicious dance of death.

Taki As a prolific author and journalist, Taki has written for many top-rated publications, including the Spectator, the London Sunday Times, Vanity Fair, National Review, and many others. Greek-born and American-educated, Taki is a well-known international personality and a respected social critic all over the world. In June 1987, I was an usher at the wedding of Harry Somerset, Marquis of Worcester, to Tracy Ward. The wedding and ensuing ball took place in the grand Ward country house, attended by a large portion of British society, including the Prince and Princess of Wales. Late in the evening, while I was in my cups, a friend, Nicky Haslam, grabbed my arm and introduced me to Diana, who was coming off the dance floor. We exchanged pleasantries, me slurring my words to the extent that she suddenly took my hand, looked at me straight in the face, and articulated, “T-a-k-e y-o-u-r t-i-m-e.” She mistook my drunken state for a severe speech impediment and went into her queen-of-hearts routine. Nicky, of course, ruined it all by pulling her away and saying, “Oh, let him be, ma’am; he’s drunk as usual.

I like rainbows. We came back down to the meadow near the steaming terrace and sat in the river, just where one of the bigger hot streams poured into the cold water of the Ferris Fork. It is illegal – not to say suicidal – to bathe in any of the thermal features of the park. But when those features empty into the river, at what is called a hot pot, swimming and soaking are perfectly acceptable. So we were soaking off our long walk, talking about our favorite waterfalls, and discussing rainbows when it occurred to us that the moon was full. There wasn’t a hint of foul weather. And if you had a clear sky and a waterfall facing in just the right direction… Over the course of a couple of days we hked back down the canyon to the Boundary Creek Trail and followed it to Dunanda Falls, which is only about eight miles from the ranger station at the entrance to the park. Dunanda is a 150-foot-high plunge facing generally south, so that in the afternoons reliable rainbows dance over the rocks at its base. It is the archetype of all western waterfalls. Dunenda is an Indian name; in Shoshone it means “straight down,” which is a pretty good description of the plunge. ... …We had to walk three miles back toward the ranger station and our assigned campsite. We planned to set up our tents, eat, hang our food, and walk back to Dunanda Falls in the dark, using headlamps. We could be there by ten or eleven. At that time the full moon would clear the east ridge of the downriver canyon and would be shining directly on the fall. Walking at night is never a happy proposition, and this particular evening stroll involved five stream crossings, mostly on old logs, and took a lot longer than we’d anticipated. Still, we beat the moon to the fall. Most of us took up residence in one or another of the hot pots. Presently the moon, like a floodlight, rose over the canyon rim. The falling water took on a silver tinge, and the rock wall, which had looked gold under the sun, was now a slick black so the contrast of water and rock was incomparably stark. The pools below the lip of the fall were glowing, as from within, with a pale blue light. And then it started at the base of the fall: just a diagonal line in the spray that ran from the lower east to the upper west side of the wall. “It’s going to happen,” I told Kara, who was sitting beside me in one of the hot pots. Where falling water hit the rock at the base of the fall and exploded upward in vapor, the light was very bright. It concentrated itself in a shining ball. The diagonal line was above and slowly began to bend until, in the fullness of time (ten minutes, maybe), it formed a perfectly symmetrical bow, shining silver blue under the moon. The color was vaguely electrical. Kara said she could see colors in the moonbow, and when I looked very hard, I thought I could make out a faint line of reddish orange above, and some deep violet at the bottom. Both colors were very pale, flickering, like bad florescent light. In any case, it was exhilarating, the experience of a lifetime: an entirely perfect moonbow, silver and iridescent, all shining and spectral there at the base of Dunanda Falls. The hot pot itself was a luxury, and I considered myself a pretty swell fellow, doing all this for the sanity of city dwellers, who need such things more than anyone else. I even thought of naming the moonbow: Cahill’s Luminescence. Something like that. Otherwise, someone else might take credit for it.

Sarjomdih, which for about sixty years was another nondescript dot on a map. That part of the Chhotanagpur area which is now formally known as the Purbi Singbhum district. Sarjomdih, where most of the population is Santhal and the rest are Munda; all of them are followers of Sarna, the aboriginal faith of the Chhotanagpur area. Saijomdih, which stands atop the mineral-rich core of the Indian subcontinent. Sarjomdih, outside whose southern frontiers a mine and a copper factory were established, where the Copper Town sprang up, and which was now gradually threatening to swallow all of Sarjomdih. Sarjomdih, which bore the repercussions of development, the nationalization of the mine and the factory, the opening up of two more quarries, and the confiscation of the villagers' properties so roads and living quarters could be built. Sarjomdih, whose men were given jobs as unskilled laborers in the mines and the factory in return for their fecund land. Sarjomdih, which is a standing testimony to the collapse of an agrarian Adivasi society and the dilution of Adivasi culture, the twin gifts of industrialization and progress. Sarjomdih, which within sixty years acquired all the signs of urbanity, just like the Copper Town: concrete houses; cable television; two-wheelers; a hand-pump; a narrow, winding tarmac that everyone called the 'main road'; and a primary school...

The Lord Gives Victory See, God has come to save me. I will trust in him and not be afraid. The LORD GOD is my strength and my song; he has given me victory.” ISAIAH 12:2 NLT The first time we see the phrase “the Lord is my strength and my song” is in the book of Exodus in the song Miriam and the women danced to as Moses and Miriam and the children of Israel sang. The reason for their rejoicing was their deliverance from Pharaoh and his army. When the Israelites left Egypt, they came to the Red Sea. They realized the army of Egypt had followed them. Then the Lord opened the Red Sea, and the Israelites crossed on dry land. The Egyptians followed. But once the last Israelite was safe on the other side, the Lord closed the waters over the Egyptians who had followed them. It was a great deliverance, and the people celebrated. Later, Isaiah not only predicted God’s judgment on the people of Israel because of their sin and desire to go their own way, he also predicted that God would send salvation and deliverance once their time of judgment was complete. As God had delivered the nation of Israel in ancient times, so would He deliver His people in the future. All would know His name; all would trust Him and not be afraid; all would find strength in praise and rejoicing. And therein lies true victory. Father, faith in You brings victory in the battle against sin. May we sing praises to You for Your salvation.

Before the assassination of President John F. Kennedy, the very word conspiracy was seldom used by most Americans. The JFK assassination was the seminal national event in the lives of the Baby Boomer generation. We’ve heard all the clichés about the loss of our innocence, and the beginning of public distrust in our government’s leaders, being born with the events of November 22, 1963, but there’s a good deal of truth in that. President Kennedy tapped into our innate idealism and inspired a great many people, especially the young, like no president ever had before. John F. Kennedy was vastly different from most of our elected presidents. He was the first president to refuse a salary. He never attended a Bilderberg meeting. He was the first Catholic to sit in the Oval Office, and he almost certainly wasn’t related to numerous other presidents and/or the royal family of England, as is often the case. He was a genuine war hero, having tugged an injured man more than three miles using only a life preserver’s strap between his teeth, after the Japanese had destroyed the boat he commanded, PT-109. This selfless act seems even more courageous when one takes into account Kennedy’s recurring health problems and chronic bad back. He was an intellectual and an accomplished author who wrote many of his memorable speeches. He would never have been invited to dance naked with other powerful men and worship a giant owl, as so many of our leaders do every summer at Bohemian Grove in California.

Every July, when Eli was growing up, his mother would close the cabin and move the family to the Sun Dance. Eli would help the other men set up the tepee, and then he and Norma and Camelot would run with the kids in the camp. They would ride horses and chase each other across the prairies, their freedom interrupted only by the ceremonies. Best of all, Eli liked the men’s dancing. The women would dance for four days, and then there would be a day of rest and the men would begin. Each afternoon, toward evening, the men would dance, and just before the sun set, one of the dancers would pick up a rifle and lead the other men to the edge of the camp, where the children waited. Eli and the rest of the children would stand in a pack and wave pieces of scrap paper at the dancers as the men attacked and fell back, surged forward and retreated, until finally, after several of these mock forays, the lead dancer would breach the fortress of children and fire the rifle, and all the children would fall down in a heap, laughing, full of fear and pleasure, the pieces of paper scattering across the land. Then the dancers would gather up the food that was piled around the flagpole—bread, macaroni, canned soup, sardines, coffee—and pass it out to the people. Later, after the camp settled in, Eli and Norma and Camelot would lie on their backs and watch the stars as they appeared among the tepee poles through the opening in the top of the tent. And each morning, because the sun returned and the people remembered, it would begin again.

North American LGBT activists, wedded to epistemologies of the closet, often implicitly or explicitly equate this culture of semivisibility with the Global South’s lack of progress. In Sirena Selena, the Puerto Rican novelist Mayra Santos-Febres parodies the North’s conflation of “developing” nations’ electrical power outages and their lack of sexual enlightenment through the words of a Canadian tourist in Santo Domingo. He sighs, “I don’t want to criticize, you know — with all the problems these islands have, it’s understandable that they’re less evolved. . . . You can’t compare our problems with the atrocities a gay man has to face in these countries. . . . It’s all hanky-panky in the dark, like in the fifties in Canada.”5 But the “dark” or semivisibility of Caribbean same-sex sexuality can be something other than a blackout. It can also read as the “tender and beautiful” night that Ida Faubert imagines in “Tropical Night,” a space of alternative vision that nurtures both eroticism and resistance. The tactically obscured has been crucial to Caribbean and North American slave societies, in which dances, ceremonies, sexual encounters, abortions, and slave revolts all took place under the cover of night. Calling on this different understanding of the half seen, Édouard Glissant exhorts scholars engaging Caribbean cultures to leave behind desires for transparency and instead approach with respect for opacity: a mode of seeing in which the difference of the other is neither completely visible nor completely hidden, neither overexposed nor erased.6 The difference that Glissant asks us to (half ) look at is certainly not that of sexuality (since it is never mentioned) nor of gender (since he includes in his work a diatribe against feminism).

Let the nations be glad and sing for joy…. —Psalm 67:4 (KJV) My wife was poring over a map of Europe. “Look, Danny. My homeland is a tiny little country. I had no idea it was so small.” “I know, you could put maybe half a dozen Irelands inside the state of Texas.” It may be small, but Ireland has made a huge impression on the world. More than a dozen US presidents and some thirty-four million Americans trace their roots to Ireland, including my own auburn bride. Officially, Saint Patrick’s Day honors the missionary who came to Ireland about 1,600 years ago. There he started hundreds of churches and baptized thousands, thus raising the moral profile of Ireland. But most of his life is a mystery and forgotten. Unofficially, Saint Patrick’s Day is everybody’s opportunity to be Irish for a day, regardless of religion or nationality. By the simple act of wearing green, I can be lucky or bonny or practice a bit of blarney. In short, I can be happy for a day. There are many ways to celebrate the day. Some daring types dye their hair green or wear shamrock tattoos. Others march in parades or attend Irish festivals, where they dance an Irish jig or enjoy an Irish stew. More serious types demonstrate for green causes or go to spiritual retreats, where they pray for missionaries. Yes, I will wear green today, so I don’t get pinched. And I will listen to some fine Irish music, starting with my favorite, “Danny Boy.” I will also pray for some of my former students who are currently missionaries in Ireland. Most of all, I will try to be happy for the day. That’s what it’s really all about, isn’t it? And if I can be happy for one day, why not every day? There is much to be happy about, God. Help me find a reason to sing with joy every day. —Daniel Schantz Digging Deeper: Ps 16:9; Is 55:12

My sisters and I giggled at “Dance: Ten; Looks: Three” (“Tits and ass / bought myself a fancy pair / tightened up the derriere”) while our parents sat in the front of the car—my father at the wheel, my mom in the passenger seat—both distracted and nonplussed. We flipped through the Jacqueline Susann and Harold Robbins hardbacks in my grandmother’s bookshelf and watched The Exorcist on the Z Channel (the country’s first pay-cable network that premiered in LA in the mid-’70s) after our parents sternly told us not to watch it, but of course we did anyway and got properly freaked out. We saw skits about people doing cocaine on Saturday Night Live, and we were drawn to the allure of disco culture and unironic horror movies. We consumed all of this and none of it ever triggered us—we were never wounded because the darkness and the bad mood of the era was everywhere, and when pessimism was the national language, a badge of hipness and cool. Everything was a scam and everybody was corrupt and we were all being raised on a diet of grit. One could argue that this fucked us all up, or maybe, from another angle, it made us stronger. Looking back almost forty years later, it probably made each of us less of a wuss. Yes, we were sixth and seventh graders dealing with a society where no parental filters existed. Tube8.com was not within our reach, fisting videos were not available on our phones, nor were Fifty Shades of Grey or gangster rap or violent video games, and terrorism hadn’t yet reached our shores, but we were children wandering through a world made almost solely for adults. No one cared what we watched or didn’t, how we felt or what we wanted, and we hadn’t yet become enthralled by the cult of victimization. It was, by comparison to what’s now acceptable when children are coddled into helplessness, an age of innocence.

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

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

THE DEMANDS MADE by a work of this nature upon the generosity of specialists are very numerous, and the Editor would be wanting in all title to the generous treatment he has received were he not willing to make the fullest possible acknowledgment of his indebtedness. His thanks are due in the first place to the scholarly and accomplished Bahadur Shah, baggage elephant 174 on the Indian Register, who, with his amiable sister Pudmini, most courteously supplied the history of ‘Toomai of the Elephants’ and much of the information contained in ‘Servants of the Queen’. The adventures of Mowgli were collected at various times and in various places from a multitude of informants, most of whom desire to preserve the strictest anonymity. Yet, at this distance, the Editor feels at liberty to thank a Hindu gentleman of the old rock, an esteemed resident of the upper slopes of Jakko, for his convincing if somewhat caustic estimate of the national characteristics of his caste–the Presbytes. Sahi, a savant of infinite research and industry, a member of the recently disbanded Seeonee Pack, and an artist well known at most of the local fairs of Southern India, where his muzzled dance with his master attracts the youth, beauty, and culture of many villages, have contributed most valuable data on people, manners, and customs. These have been freely drawn upon, in the stories of ‘Tiger-Tiger!’ ‘Kaa’s Hunting’, and ‘Mowgli’s Brothers’. For the outlines of ‘Rikki-tikki-tavi’ the Editor stands indebted to one of the leading herpetologists of Upper India, a fearless and independent investigator who, resolving ‘not to live but know’, lately sacrificed his life through over-application to the study of our Eastern Thanatophidia. A happy accident of travel enabled the Editor, when a passenger on the Empress of India, to be of some slight assistance to a fellow-voyager. How richly his poor services were repaid, readers of the ‘White Seal’ may judge for themselves.

CAN WE TRUST ANYTHING THE NEW YORK TIMES SAYS ABOUT IMMIGRATION? In 2008, the world’s richest man, Carlos Slim Helu, saved the Times from bankruptcy. When that guy saves your company, you dance to his tune. So it’s worth mentioning that Slim’s fortune depends on tens of millions of Mexicans living in the United States, preferably illegally. That is, unless the Times is some bizarre exception to the normal pattern of corruption—which you can read about at this very minute in the Times. If a tobacco company owned Fox News, would we believe their reports on the dangers of smoking? (Guess what else Slim owns? A tobacco company!) The Times impugns David and Charles Koch for funneling “secret cash” into a “right-wing political zeppelin.”1 The Kochs’ funding of Americans for Prosperity is hardly “secret.” What most people think of as “secret cash” is more like Carlos Slim’s purchase of favorable editorial opinion in the Newspaper of Record. It would be fun to have a “Sugar Daddy–Off” with the New York Times: Whose Sugar Daddy Is More Loathsome? The Koch Brothers? The Olin Foundation? Monsanto? Halliburton? Every time, Carlos Slim would win by a landslide. Normally, Slim is the kind of businessman the Times—along with every other sentient human being—would find repugnant. Frequently listed as the richest man in the world, Slim acquired his fortune through a corrupt inside deal giving him a monopoly on telecommunications services in Mexico. But in order to make money from his monopoly, Slim needs lots of Mexicans living in the United States, sending money to their relatives back in Oaxaca. Otherwise, Mexicans couldn’t pay him—and they wouldn’t have much need for phone service, either—other than to call in ransom demands. Back in 2004—before the Times became Slim’s pimp—a Times article stated: “Clearly . . . the nation’s southern border is under siege.”2 But that was before Carlos Slim saved the Times from bankruptcy. Ten years later, with a border crisis even worse than in 2004, and Latin Americans pouring across the border, the Times indignantly demanded that Obama “go big” on immigration and give “millions of immigrants permission to stay.”3

I saw Clinton again during the signing of the peace treaty with Jordan in Israel’s Arava Valley in 1995. That year, I also sent him my third book on terrorism, Fighting Terrorism, and he sent me back a cordial letter. Notwithstanding his civility, I knew his administration would do anything to defeat me. In fact they did. Totally committed to the idea of a fully independent Palestine, they were not aware that Rabin himself had been opposed to such a state. Clinton sent his number one campaign strategist, James Carville, his pollster Stan Greenberg and his top team of experts to Israel to help tip the scales in Peres’s favor. Special envoy Dennis Ross would later say, “We did everything we could to help Peres,” and Clinton’s national security advisor, Sandy Berger, would also later admit, “If there was ever a time that we tried to influence an Israeli election, it was Peres vs. Netanyahu.”23 Normally such an outrageous and systemic interference in another democracy’s elections would elicit outcries of protest from the press in America and Israel alike. No such protests were heard. Totally supportive of Peres, the press in both Israel and the United States was silent. Though the odds were stacked against us, we weren’t fazed. “About Carville,” Arthur said, “we can beat him.” Clinton and Peres organized an international peace conference in Sharm el-Sheikh a few weeks before the elections. Peres, Clinton, President Hosni Mubarak of Egypt, King Hussein of Jordan, and Arafat all showed up and danced the dance. Yet a few months earlier, soon after Peres was installed without an election as replacement prime minister following Rabin’s assassination, King Hussein had sent me a message through his brother Crown Prince Hassan, asking: Would I meet Hassan secretly in London? In a London flat the crown prince and I hit it off immediately. I liked Hassan. Straightforward, with a humorous streak, he didn’t even attempt to hide his concern about a Peres victory. Though they wouldn’t admit it publicly, he and many Jordanian officials I met over the years were concerned that an armed Palestinian state could destroy the Hashemite regime and take over Jordan.

And what’s the solution of preventing this debacle? Plenty of ‘em! The Communists have a patent Solution they know will work. So have the Fascists, and the rigid American Constitutionalists—who call themselves advocates of Democracy, without any notion what the word ought to mean; and the Monarchists—who are certain that if we could just resurrect the Kaiser and the Czar and King Alfonso, everybody would be loyal and happy again, and the banks would simply force credit on small business men at 2 per cent. And all the preachers—they tell you that they alone have the inspired Solution. “Well, gentlemen, I have listened to all your Solutions, and I now inform you that I, and I alone, except perhaps for Walt Trowbridge and the ghost of Pareto, have the perfect, the inevitable, the only Solution, and that is: There is no Solution! There will never be a state of society anything like perfect! “There never will be a time when there won’t be a large proportion of people who feel poor no matter how much they have, and envy their neighbors who know how to wear cheap clothes showily, and envy neighbors who can dance or make love or digest better.” Doremus suspected that, with the most scientific state, it would be impossible for iron deposits always to find themselves at exactly the rate decided upon two years before by the National Technocratic Minerals Commission, no matter how elevated and fraternal and Utopian the principles of the commissioners. His Solution, Doremus pointed out, was the only one that did not flee before the thought that a thousand years from now human beings would probably continue to die of cancer and earthquake and such clownish mishaps as slipping in bathtubs. It presumed that mankind would continue to be burdened with eyes that grow weak, feet that grow tired, noses that itch, intestines vulnerable to bacilli, and generative organs that are nervous until the age of virtue and senility. It seemed to him unidealistically probable, for all the “contemporary furniture” of the 1930’s, that most people would continue, at least for a few hundred years, to sit in chairs, eat from dishes upon tables, read books—no matter how many cunning phonographic substitutes might be invented, wear shoes or sandals, sleep in beds, write with some sort of pens, and in general spend twenty or twenty-two hours a day much as they had spent them in 1930, in 1630.

Amy?" he breathed. Two dancers, caught up in the dance, didn't see him standing there and collided with him, nearly knocking him down. "Lord Charles!  I beg your pardon!" But he never heard them.  He never saw them.  He had eyes only for the stunning beauty who was being swept around the dance floor by Gareth's friend Perry.  She was a ravishing young woman in shimmering peacock and royal blue whose beauty commanded the eye, the attention, the heart — and made every other woman in the room pale to insignificance. Charles's mouth went dry.  His heartbeat cracked his chest and he forgot to breathe. Another set of dancers collided with him, knocking him to his senses.  Angrily, he stared into the amused eyes of Gareth's friend Neil Chilcot, another Den of Debauchery member who was partnering a grinning Nerissa.  "Gorgeous young woman, isn't she?" quipped Chilcot, sweeping Nerissa past.  "You should've stuck around to see her announced, Charles.  Not that you'll ever have a chance of claiming a dance with her now, what with all the young bucks before you already waiting . . ." Charles had heard enough.  But as he stalked across the dance floor, he heard even more. "Well, His Grace told me she's an heiress . . ." "Not just an heiress, but a princess from some vast Indian nation in America . . ." ". . . came here to offer her tribe's help in the war against the Americans . . ." Charles clenched his fists.  Lucien.  No one else could have, would have, started and circulated such a preposterously crazy rumor!  What the hell was his brother trying to do, get Amy married off to some handsome young swain and out of Charles's life forever?  This was no training for a lady's maid, that was for damned sure! His jaw tight, he stormed across the dance floor toward Amy.  He saw her hooped petticoats swirling about her legs and exposing a tantalizing bit of ankle with every step she took, the laughter in her face even though she kept glancing over Perry's shoulder in search of someone, the studied grace in her movements that, a week ago, he would've sworn she didn't have. She had not seen him yet, and as Perry, a handsome man who had something of a reputation with the ladies, led her through the steps, Charles felt a surge of jealousy so fierce, so violent, that it made him think of doing something totally irrational. Such as calling Perry out for dancing with his woman. Such as killing Lucien for whatever little game he was playing. Such

God damn you!” Alfred said. “You belong in jail!” The turd wheezed with laughter as it slid very slowly down the wall, its viscous pseudopods threatening to drip on the sheets below. “Seems to me,” it said, “you anal retentive type personalities want everything in jail. Like, little kids, bad news, man, they pull your tchotchkes off your shelves, they drop food on the carpet, they cry in theaters, they miss the pot. Put ’em in the slammer! And Polynesians, man, they track sand in the house, get fish juice on the furniture, and all those pubescent chickies with their honkers exposed? Jail ’em! And how about ten to twenty, while we’re at it, for every horny little teenager, I mean talk about insolence, talk about no restraint. And Negroes (sore topic, Fred?), I’m hearing rambunctious shouting and interesting grammar, I’m smelling liquor of the malt variety and sweat that’s very rich and scalpy, and all that dancing and whoopee-making and singers that coo like body parts wetted with saliva and special jellies: what’s a jail for if not to toss a Negro in it? And your Caribbeans with their spliffs and their potbelly toddlers and their like daily barbecues and ratborne hanta viruses and sugary drinks with pig blood at the bottom? Slam the cell door, eat the key. And the Chinese, man, those creepy-ass weird-name vegetables like homegrown dildos somebody forgot to wash after using, one-dollah, one-dollah, and those slimy carps and skinned-alive songbirds, and come on, like, puppy-dog soup and pooty-tat dumplings and female infants are national delicacies, and pork bung, by which we’re referring here to the anus of a swine, presumably a sort of chewy and bristly type item, pork bung’s a thing Chinks pay money for to eat? What say we just nuke all billion point two of ’em, hey? Clean that part of the world up already. And let’s not forget about women generally, nothing but a trail of Kleenexes and Tampaxes everywhere they go. And your fairies with their doctor’s-office lubricants, and your Mediterraneans with their whiskers and their garlic, and your French with their garter belts and raunchy cheeses, and your blue-collar ball-scratchers with their hot rods and beer belches, and your Jews with their circumcised putzes and gefilte fish like pickled turds, and your Wasps with their Cigarette boats and runny-assed polo horses and go-to-hell cigars? Hey, funny thing, Fred, the only people that don’t belong in your jail are upper-middle-class northern European men. And you’re on my case for wanting

We danced to John Michael Montgomery’s “I Swear.” We cut the seven-tiered cake, electing not to take the smear-it-on-our-faces route. We visited and laughed and toasted. We held hands and mingled. But after a while, I began to notice that I hadn’t seen any of the tuxedo-clad groomsmen--particularly Marlboro Man’s friends from college--for quite some time. “What happened to all the guys?” I asked. “Oh,” he said. “They’re down in the men’s locker room.” “Oh, really?” I asked. “Are they smoking cigars or something?” “Well…” He hesitated, grinning. “They’re watching a football game.” I laughed. “What game are they watching?” It had to be a good one. “It’s…ASU is playing Nebraska,” he answered. ASU? His alma mater? Playing Nebraska? Defending national champions? How had I missed this? Marlboro Man hadn’t said a word. He was such a rabid college football fan, I couldn’t believe such a monumental game hadn’t been cause to reschedule the wedding date. Aside from ranching, football had always been Marlboro Man’s primary interest in life. He’d played in high school and part of college. He watched every televised ASU game religiously--for the nontelevised games, he relied on live reporting from Tony, his best friend, who attended every game in person. “I didn’t even know they were playing!” I said. I don’t know why I shouldn’t have known. It was September, after all. But it just hadn’t crossed my mind. I’d been a little on the busy side, I guess, getting ready to change my entire life and all. “How come you’re not down there watching it?” I asked. “I didn’t want to leave you,” he said. “You might get hit on.” He chuckled his sweet, sexy chuckle. I laughed. I could just see it--a drunk old guest scooting down the bar, eyeing my poufy white dress and spouting off pickup lines: You live around here? I sure like what you’re wearing… So…you married? Marlboro Man wasn’t in any immediate danger. Of that I was absolutely certain. “Go watch the game!” I insisted, motioning downstairs. “Nah,” he said. “I don’t need to.” He wanted to watch the game so badly I could see it in the air. “No, seriously!” I said. “I need to go hang with the girls anyway. Go. Now.” I turned my back and walked away, refusing even to look back. I wanted to make it easy on him. I wouldn’t see him for over an hour. Poor Marlboro Man. Unsure of the protocol for grooms watching college football during their wedding receptions, he’d darted in and out of the locker room for the entire first half. The agony he must have felt. The deep, sustained agony. I was so glad he’d finally joined the guys.

Now, before you invade a foreign city. Here’s the law: Offer the fools a peace treaty. They can remain in their city as your slaves doing forced labor for you. And if they refuse your generosity? Kill every goddamned one of their men. And take their women, children, livestock, and wealth as plunder.” The same guy raised his hand and yelled, “Can we fuck these women, too?” It was a stupid question, but Moses replied patiently, “Of course. Fuck them—use them as footstools, punching bags, scarecrows—who cares? They’re slaves! Do whatever you want with them. “Just remember, all you have to do is obey Yahweh. Then you will have no worries and nothing to fear. He will take care of you. But be careful, because Yahweh will test you. He will send false prophets and phony dream interpreters. “If you encounter one? And his predictions come true? And he wants you to worship another god? Don’t be impressed! Beware! Yahweh sent him to tempt you. “So kill anyone who prophesies in the name of another god. “And kill anyone who pretends to be a prophet and is not! “And if you find a town worshipping another god—kill everyone in it! And kill their livestock! Plunder their homes! Burn that despicable town to the ground and never rebuild it! Make it a perpetual burnt offering to Yahweh. “And whatever you do, for god’s sake, do not imitate the detestable Canaanite religions! Do not incinerate your children, or practice sorcery, or witchcraft. And don’t interpret omens. These practices are detestable to Yahweh. “Above all, DO NOT worship their gods! Don’t worship the sun! Or the moon! Or the stars in the sky! Yahweh gave those to the suckers in other nations as their gods. If you worship just one of them—just one time…” Moses shuddered at the thought. “Well, let’s just say, Yahweh is jealous—real jealous! If he catches you worshipping another god, I have to tell you that the gigs up. He’ll kick your asses out of the Promised Land. And scatter you among the other nations like snake shit scattered about the desert.”   Obey Yahweh and you will live in paradise   “Just obey Yahweh. You hear me? Obey him, and you will live in paradise. He will protect you from your enemies. Send rain for your crops. Nurture your herds. You will have abundant food and wine. Maybe free dance lessons—who knows? There is no limit to Yahweh’s love! Obey him, and your lives will be perfect. Disobey him, and you are fucked! It’s just that simple.” Moses waited for the impact of this essential truth to resister in their brains. Regretfully, it did not. But he concluded, “Anyhow, I’m one-hundred and twenty years old. I cannot lead you into the Promised Land. Joshua will lead you.” He again found Joshua in the crowd. “Joshua, come on up here!” Joshua, startled awake, elbowed his way through the crowd and

The Robot With Human Hair Pt2" Said it's the coming of man And I forget when you went away Like a kick to the face Not winning the race (Lion, I've seen you from afar) I've seen her in the car Knowing that you deserve such more Deserved to know you're free Leave, I'm the director Agree to the role of the pilot inspector Breathe, pilot inspector Feed off the role of the radar detector Leave, I'm the director Agree to the role of the pilot inspector Breathe, pilot inspector Feed off the role of the radar detector Well, then, you said you could do this on your own I'm sorry baby, I can't aid you (And then you say, hands down, right now, I'll let this go) You... Well, now it's up to god to save you Save you from all of those bruised, bruised and battered wounds (Wave right with a gun in his hand wave right) Can you taste this blood Dripping sweeter than...? And over your eyes And I, and I fall to both knees Not to beg for your forgiveness But to hate the word And you speak Take a right off these cliffs The ground is staring at your wounded weapons Wounded weapons (And I can't believe that you're right) You can bank the night on this its round And glaring at your well I get hyphy Tell 'em I get hyphy And this is where it ends Well, then, you said you could do this on your own I'm sorry baby, I can't aid you (And then you say, hands down, right now, I'll let this go) You... Well, now it's up to god to save you Save you, save you Save you, save you I can't believe these long words Come from many national absurd This is a line cut across Hope, defeat, the line, the loss I can never be this lone wolf You can never see me across this earth This will be a light that I run from You thought you were so strong You pleaded to never be wrong (Brace yourself, fasten belts) Well, now that you go (Close the hatch, flip the latch) I sit here and wonder (They're not dead, speed ahead) Times have changed It's like we've been trashing silos (Well, now that you go) In the time bomb aisle (I sit here and wonder) Maybe they'll dodge the spill Oil kills, sure it will And I can't breathe the air (Hide your daughter 'cause I'm coming over) To reach for this light (You know I'm not lying about) (Trashing silos in the time bomb aisle) And you can't breathe the air (About trashing silos in the time bomb aisle) Not leaving her to reach The line, the work, the rope, the love And I have seen such worse for you It's a no, I'm not coming back It's a no, I'm not coming back It's a no, I'm not coming back And now you see the sky has turned black Why do think everyone has turned back? It's cause he's gone And now you see the sky has turned black Why do think everyone has turned back? It's cause he's gone And now you see the sky has turned black Why do think everyone has turned back? It's cause he's gone

Of course, most of us, in the service of sanity, don’t fixate on the end. We go about the world focused on worldly concerns. We accept the inevitable and direct our energies to other things. Yet the recognition that our time is finite is always with us, helping to shape the choices we make, the challenges we accept, the paths we follow. As cultural anthropologist Ernest Becker maintained, we are under a constant existential tension, pulled toward the sky by a consciousness that can soar to the heights of Shakespeare, Beethoven, and Einstein but tethered to earth by a physical form that will decay to dust. “Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.”2 According to Becker, we are impelled by such awareness to deny death the capacity to erase us. Some soothe the existential yearning through commitment to family, a team, a movement, a religion, a nation—constructs that will outlast the individual’s allotted time on earth. Others leave behind creative expressions, artifacts that extend the duration of their presence symbolically. “We fly to Beauty,” said Emerson, “as an asylum from the terrors of finite nature.”3 Others still seek to vanquish death by winning or conquering, as if stature, power, and wealth command an immunity unavailable to the common mortal. Across the millennia, one consequence has been a widespread fascination with all things, real or imagined, that touch on the timeless. From prophesies of an afterlife, to teachings of reincarnation, to entreaties of the windswept mandala, we have developed strategies to contend with knowledge of our impermanence and, often with hope, sometimes with resignation, to gesture toward eternity. What’s new in our age is the remarkable power of science to tell a lucid story not only of the past, back to the big bang, but also of the future. Eternity itself may forever lie beyond the reach of our equations, but our analyses have already revealed that the universe we have come to know is transitory. From planets to stars, solar systems to galaxies, black holes to swirling nebulae, nothing is everlasting. Indeed, as far as we can tell, not only is each individual life finite, but so too is life itself. Planet earth, which Carl Sagan described as a “mote of dust suspended on a sunbeam,” is an evanescent bloom in an exquisite cosmos that will ultimately be barren. Motes of dust, nearby or distant, dance on sunbeams for merely a moment. Still, here on earth we have punctuated our moment with astonishing feats of insight, creativity, and ingenuity as each generation has built on the achievements of those who have gone before, seeking clarity on how it all came to be, pursuing coherence in where it is all going, and longing for an answer to why it all matters. Such is the story of this book.

It’s my turn next, and I realize then that I never turned in the name of my escort--because I hadn’t planned on being here. I glance around wildly for Ryder, but he’s nowhere to be seen, swallowed up by the sea of people in cocktail dresses and suits. Crap. I thought he realized that escorting me on court was part of the deal, once I’d agreed to go. I guess he’d figured it’d be easier on me, what with the whole Patrick thing, if I was alone onstage. But I don’t want to be alone. I want Ryder with me. By my side, supporting me. Always. I finally spot him in the crowd--it’s not too hard, since he’s a head taller than pretty much everyone else--and our eyes meet. My stomach drops to my feet--you know, that feeling you get on a roller coaster right after you crest that first hill and start plummeting toward the ground. Oh my God, this can’t be happening. I’ve fallen in love with Ryder Marsden, the boy I’m supposed to hate. And it has nothing to do with his confession, his declaration that he loves me. Sure, it might have forced me to examine my feelings faster than I would have on my own, but it was there all along, taking root, growing, blossoming. Heck, it’s a full-blown garden at this point. “Our senior maid is Miss Jemma Cafferty!” comes the principal’s voice. “Jemma is a varsity cheerleader, a member of the Wheelettes social sorority, the French Honor Club, the National Honor Society, and the Peer Mentors. She’s escorted tonight by…ahem, sorry. I’m afraid there’s no escort, so we’ll just--” “Ryder Marsden,” I call out as I make my way across the stage. “I’m escorted by Ryder Marsden.” The collective gasp that follows my announcement is like something out of the movies. I swear, it’s just like that scene in Gone with the Wind where Rhett offers one hundred and fifty dollars in gold to dance with Scarlett, and she walks through the scandalized bystanders to take her place beside Rhett for the Virginia reel. Only it’s the reverse. I’m standing here doing the scandalizing, and Ryder’s doing the walking. “Apparently, Jemma’s escort is Ryder Marsden,” the principal ad-libs into the microphone, looking a little frazzled. “Ryder is…um…the starting quarterback for the varsity football team, and, um…in the National Honor Society and…” She trails off helplessly. “A Peer Mentor,” he adds helpfully as he steps up beside me and takes my hand. The smile he flashes in my direction as Mrs. Crawford places the tiara on my head is dazzling--way more so than the tiara itself. My knees go a little weak, and I clutch him tightly as I wobble on my four-inch heels. But here’s the thing: If the crowd is whispering about me, I don’t hear it. I’m aware only of Ryder beside me, my hand resting in the crook of his arm as he leads me to our spot on the stage beside the junior maid and her escort, where we wait for Morgan to be crowned queen. Oh, there’ll be hell to pay tomorrow. I have no idea what we’re going to tell our parents. Right now I don’t even care. Just like Scarlett O’Hara, I’m going to enjoy myself tonight and worry about the rest later. After all, tomorrow is another…Well, you know how the saying goes.

Depression is, especially these days, an overused term to be sure, but never one associated with anything wild, anything about dancing all night with a lampshade on your head and then going home and killing yourself.

Grant-making bodies have long channeled funds along racial lines. Many black and Hispanic organizations receive crucial funding from the Ford and Rockefeller foundations. A large number of arts councils give both public and private money to ethnic dance, theater, and other arts groups. The National Endowment for the Arts has begun to penalize grantees that do not show enough minority representation.580 The Rockefeller and Ford foundations reportedly plan to phase out their support for traditional European art forms altogether so as to concentrate on non-Western arts.581 Entirely typical of race-based grant-making was the 1990 announcement of a series of gifts by the Boston Foundation. It released $200,000, to be divided among fifteen Boston-area social service organizations for the sole purpose of hiring nonwhite employees.582 The foundation also makes grants for the arts, but only for projects that show “cultural diversity.”583

Yet against all this background of mourning despair, Paris in the summer of 1939 seemed gilded by splendid receptions, dances, right-wing festivities. The prospect of war was an ever-present ghost at every party, but even so people refused to acknowldege the reality behind the fears. Each new crisis was like a splinter of glass that scratched, might even draw a drop of blood, but was not savage enough to wound badly. The madness in the air was a last-gasp attempt to enjoy ourselves while we could, a collective national need for illusions, by a patient with an incurable disease who knows that death will come at any moment.

Photographs from Distant Places (1) In distant villages, You always see the same scenes: Farms Cattle Worship spaces Small local shops. Just basic the things humans need To endure life. (2) ‘Can you stay with me forever?’ She asked him in the airport, While hugging him tightly in her arms. ‘Sorry, I can’t. My flight leaves in two hours and a half.’ He responded with an artificially caring voice, As he kissed her on her right cheek. (3) I was walking in one of Bucharest’s old streets, In a neighborhood that looked harshly beaten by Time, And severely damaged by development and globalization. I saw a poor homeless man Combing his dirty hair In a side mirror of a modern and expensive car! (4) The shape and the color of the eyes don’t matter. What matters is that, As soon as you gaze into them, You know that they have seen a lot. All eyes that dare to bear witness To what they have seen are beautiful. (5) A stranger asked me how I chose my path in life. I told him: ‘I never chose anything, my friend.’ My path has always been like someone forced to sit In an airplane on a long flight. Forced to sit with the condition Of keeping the seatbelt on at all times, Until the end of the flight. Here I am still sitting with the seatbelt on. I can neither move Nor walk. I can’t even throw myself out of the plane’s emergency exit To end this forced flight! (6) After years of searching and observing, I discovered that despair’s favorite hiding place Is under business suits and tuxedos. Under jewelry and expensive night gowns. Despair dances at the tables where Expensive wines of corruption And delicious dinners of betrayal are served. (7) Oh, my poet friend, Did you know that The bouquet of fresh flowers in that vase On your table is not a source of inspiration or creativity? The vase is just a reminder Of a flower massacre that took place recently In a field Where these poor flowers happened to be. It was their fate to have their already short lives cut shorter, To wither and wilt in your vase, While breathing the not-so-fresh air In your room, As you sit down at your table And write your vain words. (8) Under authoritarian regimes, 99.9% of the population vote for the dictator. Under capitalist ‘democratic’ regimes, 99.9% of people love buying and consuming products Made and sold by the same few corporations. Awe to those societies where both regimes meet to create a united vicious alliance against the people! To create a ‘nation’ Of customers, not citizens! (9) The post-revolution leaders are scavengers not hunters. They master the art of eating up The dead bodies and achievements Of the fools who sacrificed themselves For the ‘revolution’ and its ideals. Is this the paradox and the irony of all revolutions? (10) Every person is ugly if you take a close look at them, And beautiful, if you take a closer look. (11) Just as wheat fields can’t thrive Under the shadow of other trees, Intellectuals, too, can’t thrive under the shadow Of any power or authority. (12) We waste so much time trying to change others. Others waste so much time thinking they are changing. What a waste! October 20, 2015

The fight over the Ten Commandments monument got Moore national news, and he became something of a cult figure for many in Alabama. But what few knew was that a video of the monument was made and sold by a company that helped Moore pay for his legal expenses over the fight that led to his removal from the supreme court.3 That little detail perfectly encapsulates the monetization of phony morality that is so common with the professional Christian conservatives. Six days after being removed from office for the second time, Moore announced his candidacy for the Republican nomination for senator in a special election to fill the seat vacated by Donald Trump’s appointment of Jeff Sessions as attorney general. Despite multiple allegations of molesting an underage girl, sexual harassment of barely legal teenage girls, and being such a general creep that he was allegedly banned from his local mall in Gadsden, Alabama, Moore defeated the appointed incumbent Luther Strange and became the Republican nominee. When Moore won the nomination, Donald Trump and the Republican National Committee endorsed him. Trump supported Moore’s denials, and on Election Day Moore won 67 percent of white voters.4 Only black voters, particularly black women who turned out at record levels, saved the state of Alabama from being represented by an accused child molester who said that he first noticed his wife when he saw her in a high school dance performance. Moore was thirty at the time.

The newer tactic of scattering bodies on city streets, as happened when Joaquín Guzmán’s goons pushed thirty-five bloody corpses (twelve of them women) off two trucks on Manuel Ávila Camacho Boulevard, near a shopping mall in the prettier part of the port city of Veracruz one day in September 2011, to terrorize their adversaries... Guzmán, known as El Chapo (Shorty) for his small stature, ran the largest airborne opera- tion in Mexico; he owned more aircraft than Aeromexico, the national air- line. Between 2006 and 2015, Mexican authorities seized 599 aircraft — 586 planes and 13 helicopters—from the Sinaloa cartel; by comparison, Aeromexico had a piddling fleet of 127 planes.... One Zeta atrocity I knew nothing about took place in 2010, in the small town of San Fernando, south of Reynosa. A roaming band of Zetas stopped two buses of migrants—men, women, and children from Central and South America, who were fleeing the violence in their countries. The Zetas demanded money. The migrants had no money. The Zetas demanded that the migrants work for them, as assassins or operatives or drug mules. The migrants refused. So they were taken to a building in the village of El Huizachal, blindfolded, their hands and legs bound, and each one was shot in the head. Seventy-two of them died. One man (from Ecuador) played dead, escaped, and raised the alarm... The gory details of this massacre became known when one of the perpetrators was arrested, Édgar Huerta Montiel, an army deserter known as El Wache, or Fat Ass. He admitted killing eleven of the migrants person- ally, in the belief (so he said) that they were working for a gang hostile to his own. A year later, near the same town, police found 47 mass graves containing 193 corpses — mostly migrants or passengers in buses hijacked and robbed while passing through this area of Tamaulipas state, about eighty miles south of the US border... But in the early 2000s headless bodies began to appear, tossed by the roadside, while human heads were displayed in public, at intersections, and randomly on the roofs of cars. This butchery was believed to be inspired by a tactic of the Guatemalan military’s elite commandos, known as Kaibiles. A man I was to meet in Matamoros, on my traverse of the border, explained how the Kaibiles were toughened by their officers. The officers encouraged recruits to raise a dog from a puppy, then, at a certain point in their training, the recruit was ordered to kill the dog and eat it.... When the Kaibiles became mercenaries in the Mexican cartels, the first beheadings occurred, the earliest known taking place in 2006: a gang in Michoacán kicked open the doors of a bar and tossed five human heads on the dance floor. Decapitations are now, according to one authority on the business, “a staple in the lexicon of violence” for Mexican cartels....

If you are as ardent a fan of the National Geographic channel as I am, some of or all the following scenes should be familiar to you. A male lion roaring to assert his dominance over a pride; female baboons with their bright sexual swelling indicating their readiness to mate; bees performing their waggle dance to show the direction and distance of flowers; a female elephant caressing her calf to soothe him; a deep-sea squid emitting light to attract prey; and a meerkat squealing to warn her family of a predatory eagle. All these are examples of signals, and no textbook on evolutionary theory is complete without a lengthy discussion on them.1 Signals emitted by a “sender” have explicitly evolved to alter the behavior of the “receiver” and are used to communicate with and influence the behavior of prey, predators, mates, competitors, friends, and family.

THE RECOGNITION We learn too late the useless way light leaves Footprints of its own…night, the first skin… Thick river, remember we were light thanking light, Slow music rising. Trees perhaps, or my own voice Out of tune. I danced a human claim for coyote In this gully. No strs. He slipped By us, old as breath, moving in the rushing dark Like moonlight through tamarack, Wave on wave of unknown country. Crazed, I can’t get close enough To this tumble wild and tangled miracle. Night is the first skin around me. Roberta Hill Whiteman, Oneida Nation Collected in: Sisters of the Earth: Women's Prose and Poetry About Nature by Lorraine Anderson

It is a grim paradox that the worst deeds that humans have ever been guilty of have been carried out by people with an easy conscience, people who felt they were definitely on the side of angels, people who were entirely sure that they had justice in hand. What unites the people who report their neighbours to the secret police, the crowds who burn their victims at stakes while dancing around their agonised bodies, the government officials who set up purification camps and the nations that wipe out their enemies with special barbarism is their consistent and overwhelming sense that they are doing the right thing – in the eyes of god, history or Truth. When trying to understand why people do evil things, never start from the position of imagining that they understood them as evil; remember that they would have carried out their nastiness cocksure that they were paragons. An impassioned feeling of being the instrument of justice has been at the heart of humanity’s most appallingly unkind moments.

I’m pretty sure that this is the guy I met the night before Easter in 1989. You see these?” He picked out Polaroids depicting a severed penis, a black male’s scalp with a large Jheri curl still attached, and a painted skull. “These belong to him.” This was the first time he kept his victim’s body parts. He met Anthony Sears at closing time in front of a dance club called La Cage. He was with a friend, a white man, and after accepting Dahmer’s offer to come home with him, the friend gave them a ride to 57th and National. They walked the remainder of the way to Grandma’s, and Dahmer gave him the drink mixed with Halcion. He had sex with him before and after death. On Easter Sunday, while Grandma attended church, Dahmer dismembered the body by severing the flesh, keeping the individual’s scalp, genitals, and skull. He wanted to preserve these body parts, so he went to a hardware store and told the clerk he was interested in drying and treating a wild rabbit pelt. They informed him that acetone would do the trick, and he purchased some. After cleaning the body parts, Dahmer treated them with the acetone for preservation. “It actually worked quite well, as you can see from the pictures. When they were dried, I wore his scalp. It helped me to fantasize and remember the night I was with him. I could suck on his penis and masturbate.

When the National Institutes of Health makes an announcement through one of its many spokespeople, who