Death Parade Quotes

The worst thing is not that the world is unfree, but that people have unlearned their liberty. The more indifferent people are to politics, to the interests of others, the more obsessed they become with their own faces. The individualism of our time. Not being able to fall asleep and not allowing oneself to move: the marital bed. If high culture is coming to an end, it is also the end of you and your paradoxical ideas, because paradox as such belongs to high culture and not to childish prattle. You remind me of the young men who supported the Nazis or communists not out of cowardice or out of opportunism but out of an excess of intelligence. For nothing requires a greater effort of thought than arguments to justify the rule of nonthought… You are the brilliant ally of your own gravediggers. In the world of highways, a beautiful landscape means: an island of beauty connected by a long line with other islands of beauty. How to live in a world with which you disagree? How to live with people when you neither share their suffering nor their joys? When you know that you don’t belong among them?... our century refuses to acknowledge anyone’s right to disagree with the world…All that remains of such a place is the memory, the ideal of a cloister, the dream of a cloister… Humor can only exist when people are still capable of recognizing some border between the important and the unimportant. And nowadays this border has become unrecognizable. The majority of people lead their existence within a small idyllic circle bounded by their family, their home, and their work... They live in a secure realm somewhere between good and evil. They are sincerely horrified by the sight of a killer. And yet all you have to do is remove them from this peaceful circle and they, too, turn into murderers, without quite knowing how it happened. The longing for order is at the same time a longing for death, because life is an incessant disruption of order. Or to put it the other way around: the desire for order is a virtuous pretext, an excuse for virulent misanthropy. A long time a go a certain Cynic philosopher proudly paraded around Athens in a moth-eaten coat, hoping that everyone would admire his contempt for convention. When Socrates met him, he said: Through the hole in your coat I see your vanity. Your dirt, too, dear sir, is self-indulgent and your self-indulgence is dirty. You are always living below the level of true existence, you bitter weed, you anthropomorphized vat of vinegar! You’re full of acid, which bubbles inside you like an alchemist’s brew. Your highest wish is to be able to see all around you the same ugliness as you carry inside yourself. That’s the only way you can feel for a few moments some kind of peace between yourself and the world. That’s because the world, which is beautiful, seems horrible to you, torments you and excludes you. If the novel is successful, it must necessarily be wiser than its author. This is why many excellent French intellectuals write mediocre novels. They are always more intelligent than their books. By a certain age, coincidences lose their magic, no longer surprise, become run-of-the-mill. Any new possibility that existence acquires, even the least likely, transforms everything about existence.

We all recognize grief in moments that should be celebrations; it is the salt in the pudding. Didn't Roman generals hire slaves to march beside them in a triumphant parade and remind them that they too would die? Even your narrator, one morning after what should have been a happy occasion, was found shivering at the end of the bed (spouse: "I really wish you weren't crying right now"). Don't little children, awakened one morning and told, "Now you're five!" - don't they wail at the universe's descent into chaos? The sun slowly dying, the spiral arm spreading, the molecules drifting apart second by second toward our inevitable heat death - shouldn't we all wail to the stars?

You see in such a world as this, an idealist -or perhaps it's only a sentimentalist-must be stoned to death. He makes the others so uncomfortable. He haunts them at their golf.

Fire         i   The morning you were made to leave she sat on the front steps, dress tucked between her thighs, a packet of Marlboro Lights near her bare feet, painting her nails until the polish curdled. Her mother phoned–   What do you mean he hit you? Your father hit me all the time but I never left him. He pays the bills and he comes home at night, what more do you want?   Later that night she picked the polish off with her front teeth until the bed you shared for seven years seemed speckled with glitter and blood.       ii   On the drive to the hotel, you remember “the funeral you went to as a little boy, double burial for a couple who burned to death in their bedroom. The wife had been visited by her husband’s lover, a young and beautiful woman who paraded her naked body in the couple’s kitchen, lifting her dress to expose breasts mottled with small fleshy marks, a back sucked and bruised, then dressed herself and walked out of the front door. The wife, waiting for her husband to come home, doused herself in lighter fluid. On his arrival she jumped on him, wrapping her legs around his torso. The husband, surprised at her sudden urge, carried his wife to the bedroom, where she straddled him on their bed, held his face against her chest and lit a match.       iii   A young man greets you in the elevator. He smiles like he has pennies hidden in his cheeks. You’re looking at his shoes when he says the rooms in this hotel are sweltering. Last night in bed I swear I thought my body was on fire.

[Hitler] has grasped the falsity of the hedonistic attitude to life. Nearly all western thought since the last war, certainly all “progressive” thought, has assumed tacitly that human beings desire nothing beyond ease, security, and avoidance of pain. In such a view of life there is no room, for instance, for patriotism and the military virtues. Hitler, because in his own joyless mind he feels it with exceptional strength, knows that human beings don’t only want comfort, safety, short working-hours, hygiene, birth-control and, in general, common sense; they also, at least intermittently, want struggle and self-sacrifice, not to mention drums, flag and loyalty-parades ... Whereas Socialism, and even capitalism in a grudging way, have said to people “I offer you a good time,” Hitler has said to them “I offer you struggle, danger and death,” and as a result a whole nation flings itself at his feet

Soldier and civilian, they died in their tens of thousands because death had been concocted for them, morality hitched like a halter round the warhorse so that we could talk about 'target-rich environments' and 'collateral damage' - that most infantile of attempts to shake off the crime of killing - and report the victory parades, the tearing down of statues and the importance of peace. Governments like it that way. They want their people to see war as a drama of opposites, good and evil, 'them' and 'us', victory or defeat. But war is primarily not about victory or defeat but about death and the infliction of death. It represents a total failure of the human spirit.

Dying's a bitch, and I would know.

When I try to picture heaven, I see a place where it's always December, every radio station plays hair bands, and every time I check my pockets they're full of Hershey's Kisses. There's a Christmas parade on every street, every day is my birthday, and the sun always sets at 4:58 p.m.

i believe in living. i believe in the spectrum of Beta days and Gamma people. i believe in sunshine. In windmills and waterfalls, tricycles and rocking chairs; And i believe that seeds grow into sprouts. And sprouts grow into trees. i believe in the magic of the hands. And in the wisdom of the eyes. i believe in rain and tears. And in the blood of infinity. i believe in life. And i have seen the death parade march through the torso of the earth, sculpting mud bodies in its path i have seen the destruction of the daylight and seen bloodthirsty maggots prayed to and saluted i have seen the kind become the blind and the blind become the bind in one easy lesson. i have walked on cut grass. i have eaten crow and blunder bread and breathed the stench of indifference i have been locked by the lawless. Handcuffed by the haters. Gagged by the greedy. And, if i know anything at all, it's that a wall is just a wall and nothing more at all. It can be broken down. i believe in living i believe in birth. i believe in the sweat of love and in the fire of truth. And i believe that a lost ship, steered by tired, seasick sailors, can still be guided home to port.

For this world, which lives only through belief, being forgotten is our ultimate death curse. Had you not come, we would have slowly faded until nothing remained. Do not blame yourself for the machinations of fate.

The Death of Allegory I am wondering what became of all those tall abstractions that used to pose, robed and statuesque, in paintings and parade about on the pages of the Renaissance displaying their capital letters like license plates. Truth cantering on a powerful horse, Chastity, eyes downcast, fluttering with veils. Each one was marble come to life, a thought in a coat, Courtesy bowing with one hand always extended, Villainy sharpening an instrument behind a wall, Reason with her crown and Constancy alert behind a helm. They are all retired now, consigned to a Florida for tropes. Justice is there standing by an open refrigerator. Valor lies in bed listening to the rain. Even Death has nothing to do but mend his cloak and hood, and all their props are locked away in a warehouse, hourglasses, globes, blindfolds and shackles. Even if you called them back, there are no places left for them to go, no Garden of Mirth or Bower of Bliss. The Valley of Forgiveness is lined with condominiums and chain saws are howling in the Forest of Despair. Here on the table near the window is a vase of peonies and next to it black binoculars and a money clip, exactly the kind of thing we now prefer, objects that sit quietly on a line in lower case, themselves and nothing more, a wheelbarrow, an empty mailbox, a razor blade resting in a glass ashtray. As for the others, the great ideas on horseback and the long-haired virtues in embroidered gowns, it looks as though they have traveled down that road you see on the final page of storybooks, the one that winds up a green hillside and disappears into an unseen valley where everyone must be fast asleep.

The indispensability of play-acting in the grim business of dying and killing is particularly evident in the case of armies. Their uniforms, flags, emblems, parades, music, and elaborate etiquette and ritual are designed to separate the soldier from his flesh-and-blood self and mask the overwhelming reality of life and death.

Every year, Kansas watches the world die. Civilizations of wheat grow tall and green; they grow old and golden, and then men shaped from the same earth as the crop cut those lives down. And when the grain is threshed, and the dances and festivals have come and gone, then the fields are given over to fire, and the wheat stubble ascends into the Kansas sky, and the moon swells to bursting above a blackened earth. The fields around Henry, Kansas, had given up their gold and were charred. Some had already been tilled under, waiting for the promised life of new seed. Waiting for winter, and for spring, and another black death. The harvest had been good. Men, women, boys and girls had found work, and Henry Days had been all hot dogs and laughter, even without Frank Willis's old brown truck in the parade. The truck was over on the edge of town, by a lonely barn decorated with new No Trespassing signs and a hole in the ground where the Willis house had been in the spring and the early summer. Late summer had now faded into fall, and the pale blue farm house was gone. Kansas would never forget it.

Holland stared at his own hand, the knife’s edge crimson. They left they body where it fell. And brought another in. “No,” snarled Holland at the sight of him. A boy from the kitchens, hardly fourteen, who looked at him with wide, uncertain eyes. “Help,” he begged. Then they brought another. And another. One by one, Athos and Astrid paraded the remains of Vor’s life before Holland, instructing him again and again to cut their throats. Every time, he tried to fight the order. Every time, he failed. Every time, he had to look them in their eyes and see the hatred, the betrayal, the anguished confusion before he cut them down. The bodies piled. Athos watched. Astrid grinned. Holland’s hand moved on its puppet string. And his mind screamed until it finally lost its voice.

He turned and snarled at me, eyes blazing. “Eep!” I said, because even though it was scary, it was still a scary unicorn, and I couldn’t help but fall in love just a little bit more. “If you ever lock yourself in a room like a spoiled brat again, I will track down my horn, go on a quest to get said horn, defeat whatever creature has the horn, restore it to its rightful place atop my head, come back to the City of Lockes, march in a parade in my honor, and then come up to your room and gore you to death. Do you understand?” “Your eyelashes are made of stars,” I whispered reverently. “I know,” he hissed angrily. “It’s because I’m beautiful. Now are we clear?

What I did experience when alone was a sort of general neurotic horror, a common attack of nerves and self-loathing magnified to the power of ten. Every cruel or fatuous thing I’d ever said came back to me with an amplified clarity, no matter how I talked to myself or jerked my head to shake the thoughts away: old insults and guilts and embarrassments stretching clear back to childhood—the crippled boy I’d made fun of, the Easter chick I’d squeezed to death—paraded before me one by one, in vivid and mordant splendor.

It cannot be too often repeated that what destroyed the Family in the modern world was Capitalism. No doubt it might have been Communism, if Communism had ever had a chance, outside that semi-Mongolian wilderness where it actually flourishes. But, so far as we are concerned, what has broken up households and encouraged divorces, and treated the old domestic virtues with more and more open contempt, is the epoch and Power of Capitalism. It is Capitalism that has forced a moral feud and a commercial competition between the sexes; that has destroyed the influence of the parent in favour of the influence of the employer; that has driven men from their homes to look for jobs; that has forced them to live near their factories or their firms instead of near their families; and, above all, that has encouraged, for commercial reasons, a parade of publicity and garish novelty, which is in its nature the death of all that was called dignity and modesty by our mothers and fathers.

You see in such a world as this, an idealist — or perhaps it’s only a sentimentalist — must be stoned to death.

A collective insanity seemed to have seized the nation and turned them into something worse than beasts. The princess de Lamballe, Marie Antoinette's intimate friend, was literally torn to pieces; her head, breasts, and pudenda were paraded on pikes before the windows of the Temple, where the royal family was imprisoned, while a man boasted drunkenly at a cafe that he had eaten the princess' heart, which he probably had.

Maman’s death: perhaps it is the one thing in my life that I have not responded to neurotically. My grief has not been hysterical, scarcely visible to others (perhaps because the notion of “theatralizing” my mother’s death would have been intolerable); and doubtless, more hysterically parading my depression, driving everyone away, ceasing to live socially, I would have been less unhappy. And I see that the non-neurotic is not good, not the right thing at all.

When human beings are ill, they often make a show of their injuries and parade them so that others may see and give them sympathy. It is just the reverse with an animal living in its natural state. Asking no sympathy, deeming rather that weakness of any kind is something to be ashamed of, it crawls away into some hidden corner and there, alone, it awaits the outcome – either recovery or death.

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.

In the opening scene of the film, Bond glides through the mêlée in a skeleton mask and tux and slips into a hotel with a masked woman. Except, here’s the trick. The Días de los Muertos parade did not inspire the James Bond film. The James Bond film inspired the parade. The Mexican government, afraid that people around the world would see the film and expect that the parade exists when it did not, recruited 1,200 volunteers and spent a year re-creating the four-hour pageant.

The discovery of the horror tale at an early age was fortuitous for me. This sort of tale serves, in many ways, the very same purpose as fairy tales did in our childhood. It operates as a theater of the mind in which internal conflicts are played out. In these tales we can parade the most reprehensible aspects of our being: cannibalism, incest, parricide. It allows us to discuss our anxieties and even to contemplate the experience of death in absolute safety. And again, like a fairy tale, horror can serve as a liberating or repressive social tool, and it is always an accurate reflection of the social climate of its time and the place where it gets birthed.

And Ŗeżżőcħ came like a summer storm, hard and fast, wielding magic more powerful than we had ever known. In his sleep, his hunger had grown strong.” “I know the feeling,” I say. “Sometimes when I wake up, I’m just craving a Baby Ruth, like—” “Jack!” Quint whispers. “Oh. Right. Story time.” Bardle chuckles. “Ŗeżżőcħ did not crave ‘Baby Ruths.’ Ŗeżżőcħ craved death. He is the destructor.” I

To Americans, time always sounds like a parade chez vous [at your house], a triumphant parade, like armies with banners entering a town . . . as though with enough time and all that fearful energy and virtue you people have, everything will be settled, solved, put in its place. . . . I mean all the serious, dreadful things, like pain and death and love, in which you Americans do not believe.

People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

Stannard believes that by the end of the 16th century, the Spanish had been directly or indirectly responsible for the deaths of between 60 and 80 million indigenous people in the Caribbean, Mexico, and Central America. Even if one were to discount the millions of deaths resulting from diseases, this would still make the Spanish conquest of the New World the greatest act of genocide in recorded history. These types of numbers, which are subject to considerable academic debate, are often overlooked during Columbus Day parades and related festivities.

The falseness of the seventeenth century became a large measure of the truth by the nineteenth. Money made the man, or at least went a long way toward doing so; and death became the occasion for a final accounting, a stocktaking of worldly success. Of course, there were other metrics: virtue, martyrdom, political standing, fraternal ties. But it took money to publicize them. The funeral became more and more a standardized commodity whose cost could be matched with exquisite precision to the class and degree of 'respectability' of the deceased. When one bought a funeral, one bought a more or less splendid parade, each additional bauble, each horse, each feather or set of nails adding to the base price. Bit by bit, finery accumulated, and by looking at the account books of an undertaker who specialized in pauper funerals, we can begin to see the bounds of decency in death.

How could anything be the same? The red of blood lay over the market road in slick pools mingled with a yellow spread of dal someone must have brought in anticipation of a picnic after the parade, and there were flies on it, left behind odd slippers, and a sad pair of broken spectacles, even a tooth. It was rather like the government warning about safety that appeared in the cinema before the movie with the image of a man cycling to work, a poor man but with a wife who loved him, and she had sent his lunch with him in a tiffin container; then came a blowing of horns and small, desperate cycle tinkle, and a messy blur clearing into the silent still image of a spread of food mingled with blood. Those mismatched colors, domesticity shuffled with death, sureness running into the unexpected, kindness replaced by the image of violence, always made the cook feel like throwing up and weeping both together.

The Días de los Muertos parade did not inspire the James Bond film. The James Bond film inspired the parade. The Mexican government, afraid that people around the world would see the film and expect that the parade exists when it did not, recruited 1,200 volunteers and spent a year re-creating the four-hour pageant.

Why, Aza Chorn is dead. Just dead. About his monument, the ghosts parade. The zephyrs shriek and howl and tear apart the clouds, rail uselessly at death and in frustration snatch up blossoms shaped like human lips, and fling them like blood-red confetti from Olympus to those mortal pastures far below, a rain of angry kisses showering down upon those tiny, distant lives...

Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? And am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us? I am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you this day rejoice are not enjoyed in common. The rich inheritance of justice, liberty, prosperity, and independence bequeathed by your fathers is shared by you, not by me. The sunlight that brought life and healing to you has brought stripes and death to me. This Fourth of July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me, by asking me to speak today? What, to the American slave, is your Fourth of July? I answer: a day that reveals to him, more than all other days of the year, the gross injustice and cruelty to which he is a constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are, to Him, mere bombast, fraud, deception, impiety, and hypocrisy—a thin veil to cover up crimes that would disgrace a nation of savages. There is not a nation of the earth guilty of practices more shocking and bloody than are the people of these United States at this very hour. At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could reach the nation’s ear, I would, to-day, pour forth a stream, a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and the crimes against God and man must be proclaimed and denounced.

fortuitous for me. This sort of tale serves, in many ways, the very same purpose as fairy tales did in our childhood: It operates as a theater of the mind in which internal conflicts are played out. In these tales we can parade the most reprehensible aspects of our being: cannibalism, incest, parricide. It allows us to discuss our anxieties and even to contemplate the experience of death in absolute safety.

Do you really think I’ve been murdered?” Michael’s voice was soft, but I still heard it from across the bedroom. He stood in the doorway with a rather solemn expression. Words failed me. Would he really want to hear the answer? If it were me, would I want to know if someone killed me? Maybe. I took a deep breath. “I’ll be honest with you. It doesn’t look good. The fact that no one knows you’re dead yet makes me worry that your death might have been intentional.” I stepped closer to him, staring all the way up into his face. “But if you want the truth, I don’t think the reason you died was your fault. You’re a pain in the ass, but you’re a good guy. I’m sorry this happened to you.” He gazed at me for a handful of seconds before nodding and his hair slid forward into his eyes. For some reason, it was the first time Michael seemed human. He was always so amiable and confident that seeing him be vulnerable felt odd. “Thank you.” “Come on. Let’s go find some answers.

Johannes Kepler, who was one of the first to apply mathematics to the motion of the planets, was an imperial adviser to Emperor Rudolf Il and perhaps escaped persecution by piously including religious elements in his scientific work. The former monk Giordano Bruno was not so lucky. In 1600, he was tried and sentenced to death for heresy. He was gagged, paraded naked in the streets of Rome, and finally burned at the stake. His chief crime? Declaring that life may exist on planets circling other stars.

What I did experience when alone was a sort of general neurotic horror, a common attack of nerves and self-loathing magnified to the power of ten. Every cruel or fatuous thing I'd ever said came back to me with an amplified clarity, no matter how I talked to myself or jerked my head to shake the thoughts away; old insults and guilts and embarrassments stretching clear back to childhood—the crippled boy I'd made fun of, the Easter chick I'd squeezed to death—paraded before me one by one, in vivid and mordant splendor.

On the labour front in 1919 there was an unprecedented number of strikes involving many millions of workers. One of the lager strikes was mounted by the AF of L against the United States Steel Corporation. At that time workers in the steel industry put in an average sixty-eight-hour week for bare subsistence wages. The strike spread to other plants, resulting in considerable violence -- the death of eighteen striking workers, the calling out of troops to disperse picket lines, and so forth. By branding the strikers Bolsheviks and thereby separating them from their public support, the Corporation broke the strike. In Boston, the Police Department went on strike and governor Calvin Coolidge replaced them. In Seattle there was a general strike which precipitated a nationwide 'red scare'. this was the first red scare. Sixteen bombs were found in the New York Post Office just before May Day. The bombs were addressed to men prominent in American life, including John D. Rockefeller and Attorney General Mitchell Palmer. It is not clear today who was responsible for those bombs -- Red terrorists, Black anarchists, or their enemies -- but the effect was the same. Other bombs pooped off all spring, damaging property, killing and maiming innocent people, and the nation responded with an alarm against Reds. It was feared that at in Russia, they were about to take over the country and shove large cocks into everyone's mother. Strike that. The Press exacerbated public feeling. May Day parades in the big cities were attacked by policemen, and soldiers and sailors. The American Legion, just founded, raided IWW headquarters in the State of Washington. Laws against seditious speech were passed in State Legislatures across the country and thousands of people were jailed, including a Socialist Congressman from Milwaukee who was sentenced to twenty years in prison. To say nothing of the Espionage and Sedition Acts of 1917 which took care of thousands more. To say nothing of Eugene V. Debs. On the evening of 2 January 1920, Attorney General Palmer, who had his eye on the White House, organized a Federal raid on Communist Party offices throughout the nation. With his right-hand assistant, J. Edgar Hoover, at his right hand, Palmer effected the arrest of over six thousand people, some Communist aliens, some just aliens, some just Communists, and some neither Communists nor aliens but persons visiting those who had been arrested. Property was confiscated, people chained together, handcuffed, and paraded through the streets (in Boston), or kept in corridors of Federal buildings for eight days without food or proper sanitation (in Detroit). Many historians have noted this phenomenon. The raids made an undoubted contribution to the wave of vigilantism winch broke over the country. The Ku Klux Klan blossomed throughout the South and West. There were night raidings, floggings, public hangings, and burnings. Over seventy Negroes were lynched in 1919, not a few of them war veterans. There were speeches against 'foreign ideologies' and much talk about 'one hundred per cent Americanism'. The teaching of evolution in the schools of Tennessee was outlawed. Elsewhere textbooks were repudiated that were not sufficiently patriotic. New immigration laws made racial distinctions and set stringent quotas. Jews were charged with international conspiracy and Catholics with trying to bring the Pope to America. The country would soon go dry, thus creating large-scale, organized crime in the US. The White Sox threw the Series to the Cincinnati Reds. And the stage was set for the trial of two Italian-born anarchists, N. Sacco and B. Vanzetti, for the alleged murder of a paymaster in South Braintree, Mass. The story of the trial is well known and often noted by historians and need not be recounted here. To nothing of World War II--

For every equation, every formula in the superficial world, there is a corresponding curve or solid. For irrational formulas, for my √ –1, we know of no corresponding solids, we’ve never seen them. . . . But that’s just the whole horror—that these solids, invisible, exist. They absolutely inescapably must exist. Because in mathematics their eccentric prickly shadows, the irrational formulas, parade in front of our eyes as if they were on a screen. And mathematics and death never make a mistake. And if we don’t see these solids in our surface world, there is for them, there inevitably must be, a whole immense world there, beneath the surface.

[Galba] was killed beside the Lake of Curtius​ and was left lying just as he was, until a common soldier, returning from a distribution of grain, threw down his load and cut off the head. Then, since there was no hair by which to grasp it, he put it under his robe, but later thrust his thumb into the mouth and so carried it to Otho. He handed it over to his servants and camp followers, who set it on a lance and paraded it about the camp with jeers, crying out from time to time, "Galba, thou Cupid, exult in thy vigour!" From these it was bought by a freedman of Patrobius Neronianus for a hundred pieces of gold and thrown aside in the place where his patron had been executed by Galba's order. ... [Galba's] hands and feet were so distorted by gout that he could not endure a shoe for long, unroll a book, or even hold one. The flesh on his right side too had grown out and hung down to such an extent, that it could with difficulty be held in place by a bandage. He was more inclined to unnatural desire,​a and in gratifying it preferred full-grown, strong men. They say that when Icelus, one of his old-time favourites, brought him news in Spain of Nero's death, he not only received him openly with the fondest kisses, but begged him to prepare himself without delay and took him aside.

No, you have been brought up with the lies that books have told you, and granted they are far more comforting and aesthetically pleasing than the truth. I will not rip the illusion from you. Keep it, hold it, love it, let it give solace on dark days. Let the truth die a noble death, with no marker, no troubadours singing its songs, no glorious parades or the trotting out of its many lustrous icons on saint days. Let the truth die with the man who holds it. If there was anything I learned while teaching, it is that truth is overrated. The lies are just as, if not more, beautiful and poetic. And after centuries, if the lies have survived, they become the truth, as such.

When I say my wound became political in the years that followed, I don't mean that my involvement in the anti-war movement was somehow insincere or that I have any regrets about my activism. As a champion of the downtrodden, the disenfranchised, the poor, and the oppressed, I found a new outlet for the somewhat irrational but nevertheless strong sense I had of being an outsider in a group - uncomfortable, awkward, and quick to feel a slight. Political feeling can't exist without identification, and mine inevitably went to people without power, In contrast, right-wing ideologies often appeal to those who want to link themselves to authority, people for whom the sight of military parades or soldiers marching off to war is aggrandizing, not painful. Inevitably, there is sublimation in politics, too. It becomes an avenue for suppressed aggression and anger, and I was no exception. And so it was that armed with passion and gorged on political history, I became a firebrand at fourteen. For three years, I read and argued and demonstrated. I marched against the Vietnam War, helped print strike T-shirts at Carleton College after the deaths of four students at Kent State, attended rallies, raised money for war-torn Mozambique, signed petitions, licked envelopes for the American Indian Movement, and turned into a feminist. But even then, I didn't believe all the rhetoric.

One article on reproductive strategies was titled "Sneaky Fuckers." Kya laughed. As is well known, the article began, in nature, usually the males with the most prominent secondary sexual characteristics, such as the biggest antlers, deepest voices, broadest chests, and superior knowledge secure the best territories because they have fended off weaker males. The females choose to mate with these imposing alphas and are thereby inseminated with the best DNA around, which is passed on to the female's offspring- one of the most powerful phenomena in the adaptation and continuance of life. Plus, the females get the best territory for their young. However, some stunted males, not strong, adorned, or smart enough to hold good territories, possess bags of tricks to fool the females. They parade their smaller forms around in pumped-up postures or shout frequently- even if in shrill voices. By relying on pretense and false signals, they manage to grab a copulation here or there. Pint-sized male bullfrogs, the author wrote, hunker down in the grass and hide near an alpha male who is croaking with great gusto to call in mates. When several females are attracted to his strong vocals at the same time, and the alpha is busy copulating with one, the weaker male leaps in and mates one of the others. The imposter males were referred to as "sneaky fuckers." Kya remembered, those many years ago, Ma warning her older sisters about young men who overrevved their rusted-out pickups or drove jalopies around with radios blaring. "Unworthy boys make a lot of noise," Ma had said. She read a consolation for females. Nature is audacious enough to ensure that the males who send out dishonest signals or go from one female to the next almost always end up alone. Another article delved into the wild rivalries between sperm. Across most life-forms, males compete to inseminate females. Male lions occasionally fight to the death; rival bull elephants lock tusks and demolish the ground beneath their feet as they tear at each other's flesh. Though very ritualized, the conflicts can still end in mutilations. To avoid such injuries, inseminators of some species compete in less violent, more creative methods. Insects, the most imaginative. The penis of the male damselfly is equipped with a small scoop, which removes sperm ejected by a previous opponent before he supplies his own. Kya dropped the journal on her lap, her mind drifting with the clouds. Some female insects eat their mates, overstressed mammal mothers abandon their young, many males design risky or shifty ways to outsperm their competitors. Nothing seemed too indecorous as long as the tick and the tock of life carried on. She knew this was not a dark side to Nature, just inventive ways to endure against all odds. Surely for humans there was more.

The Americans are funny. You have a funny sense of time--or perhaps you have no sense of time at all, I can't tell. Time always sounds like a parade chez vous--a triumphant parade, like armies with banners entering a town. As though, with enough time, and that would not need to be so very much for Americans, n'est-ce pas?" and he smiled, giving me a mocking look, but I said nothing. "Well then," he continued, "as though with enough time and all that fearful energy and virtue you people have, everything will be settled, solved, put in its place. And when I say everything," he added, grimly, "I mean all the serious, dreadful things, like pain and death and love, in which you Americans do not believe.

At the same time that he was devising a response to the Afghanistan incursion, Carter had to confront a much more acute crisis in Iran, where he had brought the greatest disaster of his presidency down upon himself. In November 1977, he welcomed the shah of Iran to the White House, and on New Year’s Eve in Tehran, raising his glass, he toasted the ruler. Though the shah was sustained in power by a vicious secret police force, Carter praised him as a champion of “the cause of human rights” who had earned “the admiration and love” of the Iranian people. Little more than a year later, his subjects, no longer willing to be governed by a monarch imposed on them by the CIA, drove the shah into exile. Critically ill, he sought medical treatment in the United States. Secretary of State Cyrus Vance warned that admitting him could have repercussions in Iran, and Carter hesitated. But under pressure from David Rockefeller, Henry Kissinger, and the head of the National Security Council, Zbigniew Brzezinski, he caved in. Shortly after the deposed shah entered the Mayo Clinic, three thousand Islamic militants stormed the US embassy compound in Tehran and seized more than fifty diplomats and soldiers. They paraded blindfolded US Marine guards, hands tied behind their backs, through the streets of Tehran while mobs chanted, “Death to Carter, Death to the Shah,” as they spat upon the American flag and burned effigies of the president—scenes recorded on camera that Americans found painful to witness.

They were flying back from a big show in London, the whole roster on the plane. The story goes that much alcohol was consumed and things quickly got uncomfortable: Hennig and Scott Hall went wild with some shaving cream; Dustin Rhodes awkwardly serenaded his ex-wife, Terri; the legendary wrestler turned booker Michael “P.S.” Hayes got punched out by JBL and later, after he had fallen asleep, had his ponytail chopped off by Sean Waltman; Ric Flair paraded in front of a flight attendant in nothing but his sequined ring robe; and, to top it all off, Hennig challenged collegiate wrestling star (and WWE golden boy) Brock Lesnar to a Greco-Roman wrestling match that ended when Lesnar tackled Hennig into the exit door, and they were pulled apart just before they jeopardized the flight.

The poet Keith Douglas, a twenty-four-year-old captain in the Sherwood Rangers Yeomanry, wrote to Edmund Blunden, that poet of the previous war, ‘I’ve been fattened up for the slaughter and am simply waiting for it to start.’ Douglas was one of a number of men who harboured a strong sense of imminent death and spoke to their closest friends about it. It is striking how many turned out to have been right, and yet perhaps such a belief somehow turned into a self-fulfilling prophecy. Douglas went to church parade on the last Sunday. He walked afterwards with the regimental padre, who recorded that Douglas was reconciled to his approaching death and not morbid about it. In the view of a fellow officer, he was fatalistic because he felt that he had used up his ration of luck in the desert war. Almost

Oh, sure, they all went through the motions. For almost two weeks, they paraded out witnesses and experts and walked us through a chain of custody and exhibits A to Z, all of which I guess gave legitimacy to what was already a foregone conclusion. I was guilty. Hell, as far as the police and the prosecutor and the judge and even my own defense attorney were concerned, I was born guilty. Black, poor, without a father most of my life, one of ten children—it was actually pretty amazing I had made it to the age of twenty-nine without a noose around my neck. But justice is a funny thing, and in Alabama, justice isn't blind. She knows the color of your skin, your education level, and how much money you have in the bank. I may not have had any money, but I had enough education to understand exactly how justice was working in this trial and exactly how it was going to turn out. The good old boys had traded in their white robes for black robes, but it was still a lynching.

The people we find truly anathema are the ones who reduce the past to caricature and distort it to fit their own bigoted stereotypes. We’ve gone to events that claimed to be historic fashion shows but turned out to be gaudy polyester parades with no shadow of reality behind them. As we heard our ancestors mocked and bigoted stereotypes presented as facts, we felt like we had gone to an event advertised as an NAACP convention only to discover it was actually a minstrel show featuring actors in blackface. Some so-called “living history” events really are that bigoted. When we object to history being degraded this way, the guilty parties shout that they are “just having fun.” What they are really doing is attacking a past that cannot defend itself. Perhaps they are having fun, but it is the sort of fun a schoolyard brute has at the expense of a child who goes home bruised and weeping. It’s time someone stood up for the past. I have always hated bullies. The instinct to attack difference can be seen in every social species, but if humans truly desire to rise above barbarism, then we must cease acting like beasts. The human race may have been born in mud and ignorance, but we are blessed with minds sufficiently powerful to shape our behavior. Personal choices form the lives of individuals; the sum of all interactions determine the nature of societies. At present, it is politically fashionable in America to tolerate limited diversity based around race, religion, and sexual orientation, yet following a trend does not equate with being truly open-minded. There are people who proudly proclaim they support women’s rights, yet have an appallingly limited definition of what those rights entail. (Currently, fashionable privileges are voting, working outside the home, and easy divorce; some people would be dumbfounded at the idea that creating beautiful things, working inside the home, and marriage are equally desirable rights for many women.) In the eighteenth century, Voltaire declared, “I disagree with what you say but I will fight to the death for your right to say it.”3 Many modern Americans seem to have perverted this to, “I will fight to the death for your right to agree with what I say.” When we stand up for history, we are in our way standing up for all true diversity. When we question stereotypes and fight ignorance about the past, we force people to question ignorance in general.

Johannes Kepler, who was one of the first to apply mathematics to the motion of the planets, was an imperial adviser to Emperor Rudolf Il and perhaps escaped persecution by piously including religious elements in his scientific work. The former monk Giordano Bruno was not so lucky. In 1600, he was tried and sentenced to death for heresy. He was gagged, paraded naked in the streets of Rome, and finally burned at the stake. His chief crime? Declaring that life may exist on planets circling other stars. The great Galileo, the father of experimental science, almost met the same fate. But unlike Bruno, Galileo recanted his theories on pain of death. Nonetheless, he left a lasting legacy with his telescope, perhaps the most revolutionary and seditious invention in all of science. With a telescope, you could see with your own eyes that the moon was pockmarked with craters; that Venus had phases consistent with its orbiting the sun; that Jupiter had moons, all of which were heretical ideas. Sadly, he was placed under house arrest, isolated from visitors, and eventually went blind. (It was said because he once looked directly at the sun with his telescope.) Galileo died a broken man. But the very year that he died, a baby was born in England who would grow up to complete Galileo's and Kepler's unfinished theories, giving us a unified theory of the heavens.

At first glance, a militant conception of revolution seems more impractical than a nonviolent conception, but this is because it is realistic. People need to understand that capitalism, the state, white supremacy, imperialism, and patriarchy all constitute a war against the people of this planet. And revolution is an intensification of that war. We cannot liberate ourselves and create the worlds we want to live in if we think of fundamental social change as shining a light in the darkness, winning hearts and minds, speaking truth to power, bearing witness, capturing people’s attention, or any other passive parade. Millions of people die every year on this planet for no better reason than a lack of clean drinking water. Because the governments and corporations that have usurped control of the commons have not found a way to profit from those people’s lives, they let them die. Millions of people die every year because a few corporations and their allied governments do not want to allow the production of generic AIDS drugs and other medicine. Do you think the institutions and the elite individuals who hold the power of life or death over millions give a fuck about our protests? They have declared war on us, and we need to take it back to them. Not because we are angry (though we should be), not to get revenge, and not because we are acting impulsively, but because we have weighed the possibility of freedom against the certainty of shame from living under whatever form of domination we are faced with in our particular corner of the globe; because we realize that some people are already fighting, often alone, for their liberation, and that they have a right to and we should support them; and because we understand that the overlapping prisons that entomb our world have by now been so cleverly constructed that the only way to free ourselves is to fight and destroy these prisons and defeat the jailers by whatever means necessary.

Yet at least he had believed in the cars. Maybe to excess: how could he not, seeing people poorer than him come in, Negro, Mexican, cracker, a parade seven days a week, bringing the most godawful of trade-ins: motorized, metal extensions of themselves, of their families and what their whole lives must be like, out there so naked for anybody, a stranger like himself, to look at, frame cockeyed, rusty underneath, fender repainted in a shade just off enough to depress the value, if not Mucho himself, inside smelling hopelessly of children, supermarket booze, two, sometimes three generations of cigarette smokers, or only of dust and when the cars were swept out you had to look at the actual residue of these lives, and there was no way of telling what things had been truly refused (when so little he supposed came by that out of fear most of it had to be taken and kept) and what had simply (perhaps tragically) been lost: clipped coupons promising savings of .05 or .10, trading stamps, pink flyers advertising specials at the markets, butts, tooth-shy combs, help-wanted ads, Yellow Pages torn from the phone book, rags of old underwear or dresses that already were period costumes, for wiping your own breath off the inside of a windshield with so you could see whatever it was, a movie, a woman or car you coveted, a cop who might pull you over just for drill, all the bits and pieces coated uniformly, like a salad of despair, in a gray dressing of ash, condensed exhaust, dust, body wastesit made him sick to look, but he had to look. If it had been an outright junkyard, probably he could have stuck things out, made a career: the violence that had caused each wreck being infrequent enough, far enough away from him, to be miraculous, as each death, up till the moment of our own, is miraculous. But the endless rituals of trade-in, week after week, never got as far as violence or blood, and so were too plausible for the impressionable Mucho to take for long. Even if enough exposure to the unvarying gray sickness had somehow managed to immunize him, he could still never accept the way each owner, each shadow, filed in only to exchange a dented, malfunctioning version of himself for another, just as futureless, automotive projection of somebody else's life. As if it were the most natural thing. To Mucho it was horrible. Endless, convoluted incest.

So she’s a super-hot lady, and she’s a Marine?” Jase scoffed and took a drink of his beer. “I give you a fucking week before she breaks your neck between her thighs.”   “If you’re lucky,” said Will.   “Dude, that would be the most legendary and spectacular death a warrior could ask for,” said Ghost, pointing hard at Jase. “And you fucking put my casket on parade if that’s how I die. You make sure every asshole in this town knows how it went down!

As pessoas não vivem para que um dia venham a morrer. É por estarem vivas que um dia morrerão.

February 17: Andre de Dienes publishes a color photograph of Norma Jeane on the cover of Parade. He shoots her from her left side. She is wearing a green sweater and yellow-gold slacks in a strongly diagonal shot that shows her posed against a mountainside, her right and left hands touching a rock face, her right knee bent as though she is climbing. She is smiling and looking directly at the camera. Her sleeves are rolled up, and on her left arm is a lady’s watch. The photograph was taken in Death Valley in 1945.

Meditation on Wilderness In the evening’s orange and umber light, There comes vagrant ducks skidding on the pond. Together they veer inward to the reeds. The forest—aspen, oak, and pine—recedes, And the sky is smudged on the ridge beyond. There is more in my soul than in my sight. I would move to the other side of sound; I would be among the bears, keeping still, Not watching, waiting instead. I would dream, And in that old bewilderment would seem Whole in a beyond of dreams, primal will Drawn to the center of this dark surround. The sacred here emerges and abides. The day burns down, the hours dissolve in time; The bears parade the deeper continent As silences pervade the firmament, And wind wavers on the radiant rime. Here is the house where wilderness resides.

The photos hide everything: the twenties that do not roar for the Hoels. The Depression that costs them two hundred acres and sends half the family to Chicago. The radio shows that ruin two of Frank Jr.’s sons for farming. The Hoel death in the South Pacific and the two Hoel guilty survivals. The Deeres and Caterpillars parading through the tractor shed. The barn that burns to the ground one night to the screams of helpless animals. The dozens of joyous weddings, christenings, and graduations. The half dozen adulteries. The two divorces sad enough to silence songbirds. One son’s unsuccessful campaign for the state legislature. The lawsuit between cousins. The three surprise pregnancies. The protracted Hoel guerrilla war against the local pastor and half the Lutheran parish. The handiwork of heroin and Agent Orange that comes home with nephews from ’Nam. The hushed-up incest, the lingering alcoholism, a daughter’s elopement with the high school English teacher. The cancers (breast, colon, lung), the heart disease, the degloving of a worker’s fist in a grain auger, the car death of a cousin’s child on prom night. The countless tons of chemicals with names like Rage, Roundup, and Firestorm, the patented seeds engineered to produce sterile plants. The fiftieth wedding anniversary in Hawaii and its disastrous aftermath. The dispersal of retirees to Arizona and Texas. The generations of grudge, courage, forbearance, and surprise generosity: everything a human being might call the story happens outside his photos’ frame. Inside the frame, through hundreds of revolving seasons, there is only that solo tree, its fissured bark spiraling upward into early middle age, growing at the speed of wood.

will dampen a parade real quick. Everyone goes home. Deeply distressed, David returns to Jerusalem. The ark is kept at the home of Obed-Edom while David sorts things out. Apparently, he succeeds, because at the end of three months David returns, reclaims the ark, and resumes the parade. This time there is no death. There is dancing. David enters Jerusalem with rejoicing. And “David danced before the Lord with all his might” (6:14). Uzzah’s tragedy teaches this: God comes on his own terms. Two men. One dead. The other dancing. What do they teach us? Specifically, what do they teach us about invoking the presence of God? This is what David wants to know: “How can the ark of the Lord come to me?” (6:9). In the story of David and his giants, this is one giant-size issue. Is God a distant deity?

Every evening for weeks, Amina and the several other Ethiopians who lived in the building by then crowded into my flat to watch in horror as a parade of bodies on the verge of crumbling into dust crawled across the screen. We were sickened with ourselves for being riveted by the spectacle of this death march. We were ashes to ashes fascinated by this movement, heaven bound invariably, for there is no hell anymore when it has arrived here on earth.

The little orange, trapezoidal, translucent sail on the river, the boatmen keeping their balance. Further on, the bride in her palanquin, and the husband on horseback ahead of her. A whole parade of luminous figures. In fact, what we have here is a fake traditional Korean wedding and a TV shoot. But whether or not the ritual is authentic, there is the same racial beauty in all the faces. The Diagonal of the Madman, The Parallax of Evil, The Ecliptic of Sex, The Hypotenuse of Death. Given the low likelihood of a meeting in this life or a future existence, the only hope is for a meeting in a previous life.

Boston would see many young men march through over the next five years: parades both ebullient and somber, strutting off toward glory or trudging homeward, shattered, from the fields of death. The Wide Awake rally of October 16, 1860—the last great parade of the peace—was an unwitting dress rehearsal for all that would follow.

ling chi, which translated either as death by a thousand cuts, the lingering death, or slow slicing.   In ling chi, an executioner would use a knife to methodically remove portions of the body over an extended period of time, eventually resulting in death. According to lore, ling chi began when the torturer, wielding an extremely sharp knife, put out the victim’s eyes, rendering him incapable of seeing the remainder of the torture and ratcheting up the psychological terror of the procedure. Successive cuts removed any small body part that just happened to be sticking out, be it an ear, nose, finger, toe, tongue, or even testicle, followed by the removal of large chunks of flesh from thighs and shoulders. The entire process was said to last three days, and to total three thousand six hundred cuts, after which the butchered carcasses were paraded for the public to see.

Of course it’s fairly obvious where it’s coming from. Even the most casual Democratic voters understand by now that there is a schism within the party, one that pits “party insiders” steeped in the inside-baseball muck of Washington money culture against . . . well, against us, the actual voters. The insiders have for many years running now succeeded in convincing their voters that their actual beliefs are hopeless losers in the general electoral arena, and that certain compromises must be made if the party is ever to regain power. This defeatist nonsense is sold to the public in the form of beady-eyed party hacks talking to one another in the opinion pages of national media conglomerates, where, after much verbose and solemn discussion, the earnest and idealistic candidate the public actually likes is dismissed on the grounds that “he can’t win.” In his place is trotted out the guy the party honchos insist to us is the real “winner”—some balding, bent little bureaucrat who has grown prematurely elderly before our very eyes over the course of ten or twenty years of sad, compromise-filled service in the House or the Senate. This “winner” is then given a lavish parade and sent out there on the trail, and we hold our noses as he campaigns in our name on a platform of Jesus, the B-2 bomber, and the death penalty for eleven-year-olds, consoling ourselves that he at least isn’t in favor of repealing the Voting Rights Act. (Or is he? We have to check.) Then he loses to the Republicans anyway and we start all over again—beginning with the next primary election, when we are again told that the antiwar candidate “can’t win” and that the smart bet is the corporate hunchback still wearing two black eyes from the last race. No

Life is really a travesty of will: it is a parade of learning how to lose people and improve at feigning indifference. I suspect I shall always fail at this, and fail miserably. I do not know whether that is winning at life or failing at happiness.

What? What?” I sat up, looking around the table. And then it hit me. “You guys don’t trust me, do you?” Lea was the first to meet my eyes. “Okay. I’ll rain on this happy parade. How do we know you’re still not connected to Seth?” “She’s not.” Aiden said, picking up the empty cartons and tossing them in a black trash bag he carried. “Trust me, she’s not connected to him anymore.” Deacon snorted. I glared at him. Lea settled back in her chair, folding her arms. “Is there any other concrete proof, other than you telling us to trust you?” Aiden glanced at me and I quickly looked away. I doubted Lea wanted to hear about that kind of proof. “I’m not connected to Seth. I promise you.” “Promises are weak; you could be faking it,” she shot back. “Lea, dear, she has no reason to fake it.” Laadan smiled gently. “If she was connected to the First, she wouldn’t be sitting here.” “And my brother wouldn’t be cleaning up after us, right?” Deacon slumped back, as if it had just occurred to him that Aiden had been seconds away from death. I wanted to hide under the table as Deacon shook his head, dumbfounded. “Gods, we’d have to get a maid then or something.” Aiden smacked the back of Deacon’s head as he passed by. “I feel the love.” His brother tipped his head back, grinning.

Cynthia Haden learned about the murder from juror Choclate Harris, who called her at her home that evening. Quickly, word of Singletary’s death traveled to all the jurors and alternates; and that night few of them slept well. They were all haunted by the prospect of Richard Ramirez being responsible in some way. They had seen his groupies and the Satanists parading in and out of the courtroom daily for the last fourteen months. Charles Manson had, they all knew, sent people to kill Sharon Tate and her friends and Mr. and Mrs. LaBianca. After all, this was Southern California. Anything was possible.

You write about the people you owe your discomfort to, and no one reads you, you denounce the conditions you work in and no one notices, you scream and no one hears, everything remains as it is, unresolved, in your lecture hall and in the world, so that exhaustion sets in and you say who gives a fuck, bring on the catastrophe, let everything go to hell, when we hit rock bottom we'll feel the impact, and then the sparks will finally fly, iron to iron, and everything will go up in flames, and then we'll rebuild the right way. But, meanwhile, as we wait for that to happen, life goes by, and goes by ever more debased, ours and those of the children who parade past us year after year, and we never really hit rock bottom, debasement yes, old age yes, death yes, but never the bottom, no, it can always get worse. Therefore, I concluded, I'll tell you how I see it. I don't want to feel like I have to declare that the best would still be the best even if I weren't their teacher, and the worst are still the worst even though I'm their teacher. Shitty pay or not, forthcoming apocalypse or not, I want to say, here, quietly, that I feel less sad - yes, less sad - if I work like a slave because the ones who would do well anyway do better thanks to my work, and because those who would, in any case, do poorly learn to do better thanks to me.

I can't take another parade where everything centers on the dead and we all act as though we may as well be dead too, even though we're not.

One Headlight" So long ago, I don't remember when That's when they say I lost my only friend Well they said she died easy of a broken heart disease As I listened through the cemetery trees I seen the sun coming up at the funeral at dawn The long broken arm of human law Now it always seemed such a waste She always had a pretty face So I wondered how she hung around this place Hey, come on try a little Nothing is forever There's got to be something better than In the middle But me and Cinderella We put it all together We can drive it home With one headlight She said it's cold It feels like Independence Day And I can't break away from this parade But there's got to be an opening Somewhere here in front of me Through this maze of ugliness and greed And I seen the sun up ahead At the county line bridge Saying all is good and nothingness is dead We'd run until she's out of breath She ran until there's nothing left She hit the end, it's just her window ledge Hey, come on try a little Nothing is forever There's got to be something better than In the middle But me and Cinderella We put it all together We can drive it home With one headlight This place is old It feels just like a beat up truck I turn the engine, but the engine doesn't turn What smells of cheap wine and cigarettes This place is always such a mess Sometimes I think I'd like to watch it burn I'm so alone, I feel just like somebody else Man, I ain't changed, but I know I ain't the same But somewhere here in between the city walls of dying dreams I think her death it must be killing me Hey Hey Hey, come on try a little Nothing is forever There's got to be something better than In the middle But me and Cinderella We put it all together We can drive it home With one headlight The Wallflowers, Bringing Down the Horse (1996)

Early in his life, Dostoevsky underwent a virtual resurrection. He had been arrested for belonging to a group judged treasonous by Tsar Nicholas I, who, to impress upon the young parlor radicals the gravity of their errors, sentenced them to death and staged a mock execution. A firing squad stood at the ready. Bareheaded, robed in white burial shrouds, hands bound tightly behind them, they were paraded through the snow before a gawking crowd. At the very last instant, as the order, “Ready, aim!” was heard and rifles were cocked and lifted, a horseman galloped up with a message from the tsar: he would mercifully commute their sentences to hard labor. Dostoevsky never recovered from this experience. He had peered into the maw of death, and from that moment life became for him precious beyond all calculation. “Now my life will change,” he said; “I shall be born again in a new form.” As he boarded the convict train toward Siberia, a devout woman handed him a New Testament, the only book allowed in prison. Believing that God had given him a second chance to fulfill his calling, Dostoevsky pored over that New Testament during his confinement. After ten years he emerged from exile with unshakable Christian convictions, as expressed in a letter to the woman who had given him the New Testament, “If anyone proved to me that Christ was outside the truth … then I would prefer to remain with Christ than with the truth.” Prison offered Dostoevsky another opportunity, which at first seemed a curse: it forced him to live at close quarters with thieves, murderers, and drunken peasants. His shared life with these prisoners later led to unmatched characterizations in his novels, such as that of the murderer Raskolnikov in Crime and Punishment. Dostoevsky’s liberal view of the inherent goodness in humanity could not account for the pure evil he found in his cell mates, and his theology had to adjust to this new reality. Over time, though, he also glimpsed the image of God in the lowest of prisoners. He came to believe that only through being loved is a human being capable of love.

A women was beat to death by the police in the hall of the east entrance, and another woman was shot inside. The woman beat to death was Rosanne Boyland. The media reported she died from a drug overdose, and that her fellow protestors trampled her. It is not hard, however, to find the video of a female officer striking her repeatedly, until she was motionless, until the officer’s baton breaks. That officer was commended for her actions. She was invited to the Super Bowl. She was paraded around like a hero. Good job beating a white female conservative unconscious. Good job continuing to beat her to death.

While he could feel the energy of it emitting from the opening of the cave, it was strange to see Death’s Scythe assembled before him. The toe of the blade at home with the rest of its pieces. A whole.

The radical acceptance of the accumulations of our lives is born in the giving up, the acknowledgment of the artifice. It is what journalist Ken Fuson exudes in his self-penned obituary. Having been unshackled from pretense by a public struggle with addiction and freed from performance by impending bodily death, Fuson delivered a remarkable eulogy for himself: He attended the university’s famous School of Journalism, which is a clever way of saying, “almost graduated but didn’t.” . . . In 1996, Ken took the principled stand of leaving the Register because The Sun in Baltimore offered him more money. Three years later, having blown most of that money at Pimlico Race Track, he returned to the Register, where he remained until 2008. For most of his life, Ken suffered from a compulsive gambling addiction that nearly destroyed him. But his church friends, and the loving people at Gamblers Anonymous, never gave up on him. Ken last placed a bet on Sept. 5, 2009. He died clean. He hopes that anyone who needs help will seek it, which is hard, and accept it, which is even harder. Miracles abound.9 Fuson evinces true authenticity, something close to real freedom, and it is beautiful. His prose is not a parade of accomplishments but a catalog of embarrassing details and defeats—the kind that makes a reader’s heart beam with appreciation, identification, laughter, and hope.

The Romans had a phrase, memento mori, which roughly translates to “remember death.” Legend has it that when the generals returned victorious from battle and paraded down the street, they had a servant whisper this phrase into their ear over and over, to keep them humble and focused.

With the passing of its last marcher, Rube Marquard, the parade vanished into the mists of time, leaving in its wake only memories of the men and deeds gone by.

Caesar finally got back to Rome in 46 BC, having defeated most of the Western world, and he decided to throw himself the biggest party ever. He had a huge parade, he changed the calendar, he staged a fight where gladiators killed four hundred lions, and he flooded one of the chariot courses to stage a naval battle. He even had two armies of captured soldiers fight to the death for entertainment. Four thousand people were killed. That means ten times more people died at Caesar’s party than at the Battle of Yorktown at the end of the American Revolution. Ancient Rome was a crazy place.

The concrete core of the Meta Sudans was still visible until 1936 when Mussolini had it and the base of the Colossus of Sol removed because they were unattractive and because he wished to orchestrate parades of soldiers through the Arch of Constantine to the Via dell’Impero, the modern road he built that wraps around the Colosseum (figure 3.4). Before

Is was easy to follow the parade of coffins and imagine these last two deaths as inevitabilities, the natural consequence of violent rhetoric from above and wholesale impunity below.

Here is a true story. A sixteen-year-old prisoner in a Nazi concentration camp was raped by a guard. Knowing that any prisoner who appeared without a cap on morning parade was immediately shot, the guard stole his victim’s cap. The victim once shot, the rape could not be uncovered. The prisoner knew that his only chance of life was to find a cap. So he stole the cap of another camp inmate, asleep in bed, and lived to tell the tale. The other prisoner was shot. Roman Frister, the prisoner who stole the cap, describes the death of his fellow inmate as follows: The officer and the kapo walked down the lines.… I counted the seconds as they counted the prisoners. I wanted it to be over. They were up to row four. The capless man didn’t beg for his life. We all knew the rules of the game, the killers and the killed alike. There was no need for words. The shot rang out without warning. There was a short, dry, echoless thud. One bullet to the brain. They always shot you in the back of the skull. There was a war on. Ammunition had to be used sparingly. I didn’t want to know who the man was. I was delighted to be alive. What does morality say the young prisoner ought to have done? It says that human life has no price. Very well. Should he therefore have consented to lose his life? Or does the pricelessness of life mean that he was justified in doing anything to save his own? Morality is supposed to be universal and categorical. But the lesson of Roman Frister’s story is that it is a convenience, to be relied upon only in normal times.

I also knew that I was number one on the Yankees Cap hit parade. That settled me down. There's nothing like immident death to sharpen a guy's outlook.

Here was a separate world, with different wrestlers and a wholly different concept of the wrestling enterprise. Where the NWA as a whole—and GCW in particular—had become increasingly gritty and realistic, the WWF was gaudy and cartoonish, a parade of outsize gimmickry. Where GCW was filled with angst, the WWF was all bombast. If GCW was a well-choreographed brawl in a bar parking lot, the WWF had the glittery sheen of a major boxing spectacle. They were in many ways similar, but to the Southern fan attuned to the traditional NWA sensibility, the WWF couldn’t have been more alien.

Retort on Mordaunt's "The Call" I hate that drum's discordant sound, parading round, and round: To thoughtless youth it pleasure yields, and lures from cities and from fields, to sell their liberty for charms of tawdry lace, and glittering arms; and when Ambition's voice commands, to march, and fight, and fall in foreign lands. I hate that drum's discordant sound, parading round and round; to me it talks of ravag'd plains, and burning towns, and ruin'd swains, and mangled limbs, and dying groans, and widows' tears, and orphans' moans; and all that Misery's hand bestows, to fill the catalogue of human woes.

On August 12, 1933, President Machado fled Cuba with ABC terrorists shooting at his laden airplane as it prepared to take off from the long hot runway. He left Cuba without any continuity of leadership and a smooth transfer of authority to the next administration became impossible in Havana. American envoy, Sumner Welles stepped into the vacuum and encouraged Carlos Manuel de Céspedes y Quesada to accept the office of Provisional President of Cuba. Céspedes was a Cuban writer and politician, born in New York City, son of Carlos Manual de Céspedes del Castillo who was a hero of the Cuban War of Independence. Wearing a spotlessly clean, crisp white suit, Céspedes was installed as the Provisional President of Cuba, on what was his 62nd birthday. This expedient political move failed to prevent the violence that broke out in the streets. Mobs looted and behaved with viciousness that lasted for six long hours and created a mayhem not witnessed since Cuba’s Independence from Spain. Students from the university ransacked the previously pro-Machado newspaper “Heraldo de Cuba.” The Presidential Palace was stormed and severely damaged, with the culprits leaving a “For Rent” sign hanging on the front gate. The temperament of the mob that rallied against the Machado supporters, including the hated Porristas who had been left behind, was ferocious. They wounded over 200 hapless souls and cost 21 people their lives. Five members of the Porristas as well as Colonel Antonio Jimenez, the head of Machado’s secret police, were summarily shot to death and trampled upon. The rioters then tied the mutilated body of Jimenez to the top of a car and paraded his bullet-riddled carcass through the streets of Havana, showing it off as a trophy. When the howling throng of incensed people finally dumped him in front of the hospital, it was determined that he had been shot 40 times. Students hammered away at an imposing bronze statue of Machado, until piece by piece it was totally destroyed. Shops owned by the dictator’s friends were looted and smashed, as were the homes of Cabinet members living in the affluent suburbs.

If a woman had been my general. Well, I think the battles would have been shorter, for one thing.” “Why?” “It is probably not right to say that women are softer,” he began, “because they can be hard when they want to be.” His lips thinned, and she felt a stab of jealousy at whatever female had given him such an impression. “But they are far more reasonable when honor is involved.” He met her gaze, a hint of laughter in his eyes. “Back to honor again,” he said. “Now that I am no longer in it, I have to say that there is very little honor in battle. There is courage, and strength, and forethought. But when it comes down to it”—and he shook his head almost mournfully—“the only honor is the false honor paraded around to puff up the people who are determined to lead men to their deaths.

Looking down at someone you were, with total disapproval and denial, as a celebration.   Celebrating the death of the last thing you tried to be.   So

So it was, and so imperially attired they went away from the Gardens, away from that house weighed down by death into the parade that celebrated life; and so, running toward life and any from death, they found death waiting for them, as the old story had prophesied, in Samarra, which was to say, on Sixth Avenue between Fourth Street and Washington Place. Death in a Joker costume carrying an AR-15.(...) Guns were alive in America and death was their random gift

The parade led by Evangelists screaming about sin and death and damnation.

The barrier undulated and shimmered as the blood flowed. Too small a death, the tribute was dismissed. They waited, hissing at the man and his droning praise. Praise, tribute and promise called it, but all was in order and there would be no rift. Their eyes burning, demons clawed the thinning wall, a barrier that separated two different universes. Like pearls on a string, each universe was unique. One was home to the darkest of energies and the endless chaos of destruction. The other was a teetering mass of creation, springing from a blend of order and chaos. Within the dark universe, life of a different sort fashioned its own world. It was already old when, peering though the shifting folds of the barrier, it had glimpsed our world. For eons, it observed Earth’s smoldering beginning, then its parade of life and the rise of Man. Then it entered our dreams, whispering, cajoling, and hissing promises of glory and power.

REPEATED SIGHTINGS OF THE majestic gothic spires of King’s College Chapel cannot dull their impact. As the visitor to Cambridge ambles south from St. John’s Street into Trinity, Trinity into King’s Parade, the Chapel never fails to catch the eye unawares, often bringing the stroller to a standstill,

A new happiness had settled over him and he seemed relieved. She wondered if he’d been testing himself: how long until she trusted him, would she ever? A king must inspire trust. And for her, a miracle too: she’d chosen this, or felt like she had. He needed her. To keep him calm. To map out every one of a thousand horrible deaths that might befall him in the coming months or years. He was afraid of his destiny, chokingly, overwhelmingly afraid, and suddenly it didn’t matter whether he believed in magic or she did or if it was real or if her mother was right and they were all just fools walking in a pointless, bloody parade toward the end of time. Her eyes were open. She could run or not, she could love him or not, she could miss her brother or hate him forever. It was all going to hurt.

Mr. Gingham had the true spirit of his profession, and such words as "funeral" or "coffin" or "hearse" never passed his lips. He spoke always of "interments," of "caskets," and "coaches," using terms that were calculated rather to bring out the majesty and sublimity of death than to parade its horrors.

I no longer have a deeply trusted, patient and abiding life partner to share all comments and observations about life’s passing parade. I don’t have her to share my confidences. There is nothing more precious than that. That deep sense of home in another person. Gone.

I have ridden at the head of parades and stood before cheering throngs. And each time, amid the adoration and the chanting of my name, I have tried to remember those who served with me, the legions of brave men and women ignored by glory, whose only legacy for combat and struggle is pain and death.

Nika’s eyes jerked open, but all she saw was the blinding flame of violet light imprinted on her retinas. She bolted upright and flailed wildly for anything solid to grasp onto as her mind swam through overlapping realities and an endless parade of death. Pain, searing into her bones even as she ran straight off the edge of the universe and tumbled— “Hey, hey, Nika. Breathe.” The voice echoed down a long, dark hallway that twisted and morphed and became Rasu. She knew she should run toward the voice, but she could only run away, hyperventilating until the last of her oxygen abandoned her and she was falling once more, falling forever….

Ayesha, whose nineteen-year-old son had died after eighteen months in service, is one of many who attested to the policing of affect by men, in this case her husband. She explained that “they did not take me to the graveyard. Women normally don’t go, but when someone is a shaheed, women will go along to watch the parade. His [the dead son’s] father did not take me. He said to me, ‘A woman can bear less, for she is weak.’ He said to me, ‘You say namaz (funeral prayer), [but] the shaheed has a high status; you can’t cry for this death.’” She stopped and then added, perhaps to further explain to me why her husband didn’t think it was wise to take her, “I looked at the flag on the coffin, and I felt okha (uneasy). I still feel that way when I see the flag.” 175/378

seeing not men but shadows parading the day born from darkness, seeing how they have made an end of death by meeting it with death.

But the final Remembrance parade for this historical regiment was marred by the discovery of a man’s body an hour ago. The police have not released his identity, but he is believed to be wearing military uniform and to be in his mid-forties. His body was discovered by an elderly man, slumped against the Woolmarket ram sculpture, in