Drum Major Quotes

Your parents, presumably, love you very much and think you are perhaps the most adorable, talented thing ever to prance upon this earth. Your friends agree with them, as do your favorite teachers, as does your significant other. When there is a You Parade, these people will be the flag bearers, the drum majors and majorettes, so make sure you are always flag bearing and drum majoring for them, too. These people who think so highly of us are very special and precious, and we must treasure them. Because here is the truth: Most of the world doesn’t give a flying fuck about you.

So they trust in the deity of the Old Testament, an incontinent dotard who soiled Himself and the universe with his corruption, a low-budget divinity passing itself off as the genuine article. (Ask the Gnostics.) They trust in Jesus Christ, a historical cipher stitched together like Frankenstein's monster out of parts robbed from the graves of messiahs dead and buried - a savior on a stick. They trust in the virgin-pimping Allah and his Drum Major Mohammed, a prophet-come-lately who pioneered a new genus of humbuggery for an emerging market of believers that was not being adequately served by existing religious products. They trust in anything that authenticates their importance as persons, tribes, societies, and particularly as a species that will endure in this world and perhaps in an afterworld that may be uncertain in its reality and unclear in its layout, but which states their craving for values "not of this earth" - that depressing, meaningless place their consciousness must sidestep every day.

However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him.

Yes, if you want to say that I was a drum major, say that I was a drum major for justice. Say that I was a drum major for peace. I was a drum major for righteousness. And all of the other shallow things will not matter. I won't have any money to leave behind. I won't have the fine and luxurious things of life to leave behind. But I just want to leave a committed life behind. And that's all I want to say.

Wise kings wear shabby clothes, and leave the gold lace to the drum major.

But you can't start. Only a baby can start. You and me - why, we're all that's been. The anger of a moment, the thousand pictures, that's us. This land, this red land, is us; and the flood years and the dust years and the drought years are us. We can't start again. The bitterness we sold to the junk man - he got it all right, but we have it still. And when the owner men told us to go, that's us; and when the tractor hit the house, that's us until we're dead. To California or any place - every one a drum major leading a parade of hurts, marching with our bitterness. And some day - the armies of bitterness will all be going the same way. And they'll all walk together, and there'll be a dead terror from it.

...every one a drum major leading a parade of hurts, marching with our bitterness.

Vivian was an eccentric who not only marched to her own drummer but was usually the drum major of the crazy parade

I recalled a sermon by Dr. Martin Luther King, Jr., called “The Drum Major Instinct.” In it, he talks about how, deep down, we all want to be first, celebrated for our greatness; we all want “to lead the parade.” He goes on to point out that such selfish impulses can be reconciled by aligning that quest for greatness with more selfless aims. You can strive to be first in service, first in love.

I, too, am a drum major for justice. I will continue to speak out-LOUD and PROUD- as long as gay youth are killing themselves because someone instilled in them they are not enough. Well, baby, you're more than enough. You were molded with the same care and precision as your heterosexual counterparts. You are unique. God has a special plan for you that only you can fulfill. Live your life!

Many people in this world are always looking to science to save them from something. But just as many, or more, prefer old and reputable belief systems and their sectarian offshoots for salvation. So they trust in the deity of the Old Testament, an incontinent dotard who soiled Himself and the universe with His corruption, a low-budget divinity passing itself off as the genuine article. (Ask the Gnostics.) They trust in Jesus Christ, a historical cipher stitched together like Frankenstein’s monster out of parts robbed from the graves of messiahs dead and buried—a savior on a stick. They trust in the virgin-pimping Allah and his Drum Major Mohammed, a prophet-come-lately who pioneered a new genus of humbuggery for an emerging market of believers that was not being adequately served by existing religious products. They trust in anything that authenticates their importance as persons, tribes, societies, and particularly as a species that will endure in this world and perhaps in an afterworld that may be uncertain in its reality and unclear in its layout, but which sates their craving for values not of this earth—that depressing, meaningless place their consciousness must sidestep every day.

Today Oskar says simply: The moth drummed. I have heard rabbits, foxes and dormice drumming. Frogs can drum up a storm. Woodpeckers are said to drum worms out of their hiding places. And men beat on basins, tin pans, bass drums, and kettle-drums. We speak of drumfire, drumhead courts; we drum up, drum out, drum into. There are drummer boys and drum majors. There are composers who write concerti for strings and percussion. I might even mention Oskar’s own efforts on the drum; but all this is nothing beside the orgy of drumming carried on by that moth in the hour of my birth, with no other instrument than two ordinary sixty-watt bulbs.

Mrs. O’Dowd woke up her Major, and had as comfortable a cup of coffee prepared for him as any made that morning in Brussels. And who is there will deny that this worthy lady’s preparations betokened affection as much as the fits of tears and hysterics by which more sensitive females exhibited their love, and that their partaking of this coffee, which they drank together while the bugles were sounding the turn-out and the drums beating in the various quarters of the town, was not more useful and to the purpose than the outpouring of any mere sentiment could be? The consequence

Mr. Rush slapped Drew on the back of the head. "You pay attention, Morrow. There'll be hell to pay if you hurt my drum major. I'll have Clayton Porridge out in the middle of the football field, doing the cancan." "The cancan is surprisingly difficult," Barry said. "It takes a lot more coordination than Clayton Porridge has." Mr. Rush gave Barry the brain-melting stare. Barry shrank. "I know this because I played Little League baseball with Clayton Porridge." Mr. Rush kept staring. "Sir," Barry added.

With the gun which was too big for him, the breech-loader which did not even belong to him but to Major de Spain and which he had fired only once, at a stump on the first day to learn the recoil and how to reload it with the paper shells, he stood against a big gum tree beside a little bayou whose black still water crept without motion out of a cane-brake, across a small clearing and into the cane again, where, invisible, a bird, the big woodpecker called Lord-to-God by negroes, clattered at a dead trunk. It was a stand like any other stand, dissimilar only in incidentals to the one where he had stood each morning for two weeks; a territory new to him yet no less familiar than that other one which after two weeks he had come to believe he knew a little--the same solitude, the same loneliness through which frail and timorous man had merely passed without altering it, leaving no mark nor scar, which looked exactly as it must have looked when the first ancestor of Sam fathers' Chickasaw predecessors crept into it and looked about him, club or stone axe or bone arrow drawn and ready, different only because, squatting at the edge of the kitchen, he had smelled the dogs huddled and cringing beneath it and saw the raked ear and side of the bitch that, as Sam had said, had to be brave once in order to keep on calling herself a dog, and saw yesterday in the earth beside the gutted log, the print of the living foot. He heard no dogs at all. He never did certainly hear them. He only heard the drumming of the woodpecker stop short off, and knew that the bear was looking at him. he did not move, holding the useless gun which he knew now he would never fire at it, now or ever, tasting in his saliva that taint of brass which he had smelled in the huddled dogs when he peered under the kitchen.

Mrs. O’Dowd, the good housewife, arrayed in curl papers and a camisole, felt that her duty was to act, and not to sleep, at this juncture. “Time enough for that,” she said, “when Mick’s gone”; and so she packed his travelling valise ready for the march, brushed his cloak, his cap, and other warlike habiliments, set them out in order for him; and stowed away in the cloak pockets a light package of portable refreshments, and a wicker-covered flask or pocket-pistol, containing near a pint of a remarkably sound Cognac brandy, of which she and the Major approved very much; ... Mrs. O’Dowd woke up her Major, and had as comfortable a cup of coffee prepared for him as any made that morning in Brussels. And who is there will deny that this worthy lady’s preparations betokened affection as much as the fits of tears and hysterics by which more sensitive females exhibited their love, and that their partaking of this coffee, which they drank together while the bugles were sounding the turn-out and the drums beating in the various quarters of the town, was not more useful and to the purpose than the outpouring of any mere sentiment could be? The consequence was, that the Major appeared on parade quite trim, fresh, and alert, his well-shaved rosy countenance, as he sate on horseback, giving cheerfulness and confidence to the whole corps. All the officers saluted her when the regiment marched by the balcony on which this brave woman stood, and waved them a cheer as they passed; and I daresay it was not from want of courage, but from a sense of female delicacy and propriety, that she refrained from leading the gallant--personally into action.

Which homily brings me directly to a brace of the most finished little fiends that ever banged drum or tootled fife in the Band of a British Regiment. They ended their sinful career by open and flagrant mutiny and were shot for it. Their names were Jakin and Lew — Piggy Lew and they were bold, bad drummer-boys, both of them frequently birched by the Drum-Major of the Fore and Aft.

The whole brigade took a queer, perverse pride in the regimental band of the 6th Wisconsin—not because it was so good, but because it was so terrible. It was able to play only one selection, something called “The Village Quickstep,” and its dreadful inefficiency (the colonel referred to it in his memoirs as “that execrable band”) might have been due to the colonel’s quaint habit of assigning men to the band not for musical ability but as punishment for misdemeanors—or so, at least, the regiment stoutly believed. The only good thing about the band was its drum major, one William Whaley, who was an expert at high and fancy twirling of his baton. At one review, in camp around Washington, the brigade had paraded before McClellan, who had been so taken with this drum major’s “lofty pomposity” (as a comrade described it) that he took off his cap in jovial salute—whereupon the luckless Whaley, overcome by the honor, dropped his baton ignominiously in the mud, so that his big moment became a fizzle.4

Maiha “Allow me to introduce you to the Children of Mars. On lead guitar and eight barreled Calliope Gatlin, Colonel Fujiyama. On bass and manning the double-barreled thirty millimeter PPC's we have Major Howard. Singing backup and key boards we have Fight Captain Benz with a lovely ten millimeter rapid fire gauss rifle. Her lovely partner Captain Martin on drums with her ten millimeter Hell-bore pulse laser rifle. And singing lead and front man, a true artist with a bang from the Castile sniper rifle, our Big Daddy, Papa of Death and Destruction, the one, the only, the man, the myth, the legend, Lord James Nakatoma- Bailey.” When I finished Alice was giggling out loud.

He had gathered about him what was considered by many to be the intellectual and artistic elite . . . actually, a group of bored men and libertines who were glib-tongued, talking much of art, literature, and music but without any deep-seated convictions upon any subject aside from their own prejudices. Mainly concerned with their own posturing, they were creatures of fad and whim, seizing upon this writer or that composer and exalting him to the skies until he bored them, then shifting to some other. Occasionally, the artist upon whom they lavished attention were of genuine ability, but more often they possessed some obscurity that gave the dilettantes an illusion of depth and quality. In the majority of cases what was fancied to be profound was simply bad writing, bad painting, or deliberately affected obscurity.

However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By Free eBooks at Planet eBook.com 1119 his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him. He admired his opposite by instinct. His soft, yielding, dislocated, sickly, shapeless ideas attached themselves to Enjolras as to a spinal column. His moral backbone leaned on that firmness. Grantaire in the presence of Enjolras became some one once more. He was, himself, moreover, composed of two elements, which were, to all appearance, incompatible. He was ironical and cordial. His indifference loved. His mind could get along without belief, but his heart could not get along without friendship. A profound contradiction; for an affection is a conviction. His nature was thus constituted. There are men who seem to be born to be the reverse, the obverse, the wrong side. They are Pollux, Patrocles, Nisus, Eudamidas, Ephestion, Pechmeja. They only exist on condition that they are backed up with another man; their name is a sequel, and is only written preceded by the conjunction and; and their existence is not their own; it is the other side of an existence which is not theirs. Grantaire was one of these men. He was the obverse of Enjolras

After years of fighting, the war was a complete stalemate and would have ended almost immediately in a negotiated settlement (as had most other European conflicts) had not the U.S. declared war on Germany.   As soon as Wilson's re-election had been engineered through the "he kept us out of war" slogan, a complete reversal of propaganda was instituted. In those days before radio and television, public opinion was controlled almost exclusively by newspapers. Many of the major newspapers were controlled by the Federal Reserve crowd. Now they began beating the drums over the "inevitability of war." Arthur Ponsonby, a memebr of the British parliament, admitted in his book Falsehood In War Time (E. P. Dutton & Co., Inc., New York, 1928): "There must have been more deliberate lying in the world from 1914 to 1918 than in any other period of the world's history." Propaganda concerning the war was heavily one-sided. Although after the war many historians admitted that one side was as guilty as the other in starting the war, Germany was pictured as a militaristic monster which wanted to rule the world. Remember, this picture was painted by Britain which had its soldiers in more countries around the world than all other nations put together. So-called "Prussian militarism" did exist, but it was no threat to conquer the world. Meanwhile, the sun never set on the British Empire! Actually, the Germans were proving to be tough business competitors in the world's markets and the British did not approve.

But, sceptic that he was, he had one fanatical devotion, not for an idea, a creed, an art or a science, but for a man — for Enjolras. Grantaire admired, loved, and venerated Enjolras. The anarchic questioner of all beliefs had attached himself to the most absolute of all that circle of believers. Enjolras had conquered him not by any force of reason but by character. It is a not uncommon phenomenon. The sceptic clinging to a believer is something as elementary as the law of complementary colours. We are drawn to what we lack. No one loves daylight more than a blind man. The dwarf adores the drum-major. The toad has its eyes upturned to Heaven, and for what? — to watch the flight of the birds. Grantaire, earthbound in doubt, loved to watch Enjolras soaring in the upper air of faith. He needed Enjolras. Without being fully aware of it, or seeking to account for it himself, he was charmed by that chaste, upright, inflexible, and candid nature. Instinctively he was attracted to his opposite. His flabby, incoherent, and shapeless thinking attached itself to Enjolras as to a spinal column. He was in any case a compound of apparently incompatible elements, at once ironical and friendly, affectionate beneath his seeming indifference. His mind could do without faith, but his heart could not do without friendship: a profound contradiction, for affection in itself is faith. Such was his nature. There are men who seem born to be two-sided. They are Pollux, Patrocles, Nisus, Ephestion. They can live only in union with the other who is their reverse side; their name is one of a pair, always preceded by the conjunction "and"; their lives are not their own; they are the other side of a destiny which is not theirs. Grantaire was one of those, the reverse side of Enjolras. Truly the satellite of Enjolras, he formed one of that circle of young men, went everywhere with them and was only happy in their company. His delight was to see those figures moving amid the mists of wine, and they bore with him because of his good humour. Enjolras, the believer, despised the sceptic and soberly deplored the drunkard. His attitude towards him was one of pitying disdain. Grantaire was an unwelcome Ephestion. But, roughly treated though he was by Enjolras, harshly repulsed and rejected, he always came back, saying of him: "What a splendid statue!

Music plays a very important part in the life of the American Indian. From the time he is born until he dies, his life is marked by dancing, and the drum is the keynote of it all. There are three major types of drums—the small hand drum, usually with one head, commonly called the tom-tom and shown here. Other types (not shown) are the larger two-headed drum made from a hollowed-out log or keg, and the water drum, with a single removable head. The drum heads are usually of rawhide, made from calf or deerskin. The drums are usually decorated with painted symbols and designs having religious or protective meanings. The American Indian never plays the drum by tapping it with his fist or hand—this is an African method. A drumstick is always used.

There was Francis Grasso, who was an anomaly: a straight DJ at a gay club, the Sanctuary, who liked to play the orgasmic interlude from “Whole Lotta Love,” by Led Zeppelin, on top of the drumming section of “I’m a Man,” by Chicago.

While Jeff leads with compassion, that alone won’t necessarily inspire people. If you’re trying to create a cohesive culture, there are three specific beats a drum major can lay down. “Number one is to have clarity of vision,” Jeff says. “Two is the courage of one’s conviction. And three is the ability to effectively communicate those two things.

That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight.

He was stiff as a drum-major and selfish as an Englishman, but a fairly conscientious pupil and a fairly upright man. 

It was very, very peaceful and all of a sudden I found myself shaking so hard that I had to sit down on the stream bank. Anytime. It could happen anytime and just this fast. I wasn’t sure which seemed most unreal... the bear’s attack or this, the soft summer night alive with promise. I rested my head on my knees letting the sickness, the residue of shock, drain away. But, it didn’t matter. I told myself – not only anytime but anywhere. Disease, car wreck, random bullet. There was no true refuge for anyone. But like most people, I managed not to think of that most of the time. I shuddered, thinking of the claw marks on Jamie’s back. Had he been slower to react – not as strong – had the wounds been slightly deeper. For that matter, infection was still a major threat, but at least against that danger I could fight! The thought brought me back to myself.

In principle, I had no objection to snakes. They ate rats, which was laudable of them, some were ornamental, and most of them were wise enough to keep out of my way. Live and let live was my basic attitude. On the other hand, that was theory. In practice, I had any number of objections to the huge snake curled up on the seat of the privy. Beyond the fact that he was gravely discommoding me at present, he wasn’t usefully eating rats and he wasn’t aesthetically pleasing, either, being a sort of drab gray with darker splotches. My major objection to him, though, was the fact that he was a rattlesnake. I supposed that in a way it was fortunate that he was; it was only the heartstopping buzz of his rattles that had prevented me sitting on him in the dawn’s early light.

Our species could not have survived if a majority of our traumatized ancestors lost their capacity to function well. The pillars of traditional healing were 1) connection to clan and the natural world; 2) regulating rhythm through dance, drumming, and song; 3) a set of beliefs, values, and stories that brought meaning to even senseless, random trauma; and 4) on occasion, natural hallucinogens or other plant-derived substances used to facilitate healing with the guidance of a healer or elder. It is not surprising that today’s best practices in trauma treatment are basically versions of these four things. Unfortunately, few modern approaches use all four of the options well. The medical model overfocuses on psychopharmacology (4) and cognitive behavioral approaches (3). It greatly undervalues the power of connectedness (1) and rhythm (2).

But you can’t start. Only a baby can start. You and me—why, we’re all that’s been. The anger of a moment, the thousand pictures, that’s us. This land, this red land, is us; and the flood years and the dust years and the drought years are us. We can’t start again. The bitterness we sold to the junk man—he got it all right, but we have it still. And when the owner men told us to go, that’s us; and when the tractor hit the house, that’s us until we’re dead. To California or any place—every one a drum major leading a parade of hurts, marching with our bitterness. And some day— the armies of bitterness will all be going the same way. And they’ll all walk together, and there’ll be a dead terror from it. The tenant men scuffed home to the farms through the red dust.

Maybe we can start again, in the new rich land—in California, where the fruit grows. We’ll start over. But you can’t start. Only a baby can start. You and me—why, we’re all that’s been. The anger of a moment, the thousand pictures, that’s us. This land, this red land, is us; and the flood years and the dust years and the drought years are us. We can’t start again. The bitterness we sold to the junk man—he got it all right, but we have it still. And when the owner men told us to go, that’s us; and when the tractor hit the house, that’s us until we’re dead. To California or any place—every one a drum major leading a parade of hurts, marching with our bitterness. And some day—the armies of bitterness will all be going the same way. And they’ll all walk together, and there’ll be a dead terror from it.

Here we might think again about Dr. Bruner's cat who was able to "edit out" sound at the ear-drum. These processes must be considered, not vaguely "psychological," but concretely neurological. We receive around 10,000 sensory signals per minute and edit out (probably) more than 9,990 of them, to tune in or concentrate attention on less than 10 signals that seem "important" to us. The other 9,990-plus signals are "unconsciously" classified as "meaningless" or "irrelevant"; they are not "consciously" suppressed because they never reach the "conscious" centers of the brain. (It is extremely likely that, if the majority of sensory signals did reach the "conscious" centers, we would be so overwhelmed with data that we could not act at all. It seems plausible to think that the mechanism of psychedelic drugs involves inhibiting inhibitors — turning on circuits that are habitually turned off — and the subject is, then, perceiving, maybe, 20 to 100 signals a minute instead of the usual 10. This itself is startling enough to produce hilarious laughter, profound awe or acute anxiety, especially on first dosage.)

Ian Stanley: “We got a Prophet-5 in ’84, for the band, you know, me and Roland Orzabal. And the big story is that, you know, when you first buy a keyboard or you try it out in the shop or whatever it is, it can either inspire you or not. Pretty immediately, you’d either go, this is great, or not. And I think we bought the Prophet-5, we ordered it, and Roland took it back to his house and the next day he phoned me up and said, ‘Come and listen to this.’ So I went down to his house and he played me ‘Shout’, the bass line, which is the drone all the way through the song, and the middle bit, which was all Prophet-5. So he just had a drum machine and the Prophet-5. You know, that was a major turning point in our career. Because ‘Shout’ went on to become number one in 20-odd countries. These things, you get inspired by the sound of it, and it was purely this bass-note drone that created the whole song.

Meanwhile, the left seems more united than ever. They have drummed conservatives out of the Democratic Party. The major news media continue to root for leftist political candidates, for leftist legislation, and for leftist judges. And academia consists mainly of leftist indoctrination centers.

Despite the formative influence of Islam on Spanish culture, Afro-Cuba was the least directly Islamized of the major black territories in the New World - and that would seem to be important to understanding why its music is the way it is. There was a curious symmetry. Whereas Cuba's white people had an (amnesiac) Islamic heritage but most of Cuba's black people had never been Islamized, in the United States it was the opposite—the white people had never been Islamized, but significant numbers of black people came from Islamized regions of Africa.

O’Malley was still talking. Leaphorn looked at him, wondering about this FBI policy. Where did they find so many O’Malleys? He had a sudden vision of an office in the Department of Justice building in Washington, a clerk sending out draft notices to all the male cheerleaders and drum majors at U.S.C., Brigham Young, Arizona State, and Notre Dame, ordering them to get their hair cut and report for duty. He suppressed a grin.

It had occurred to Leaphorn earlier that Baker was not, in fact, an agent of the Federal Bureau of Investigation. He didn’t look like one. He had bad teeth, irregular and discolored, and an air of casual sloppiness, and something about him which suggested a quick, inquisitive, impatient intelligence. Leaphorn’s extensive experience with the FBI suggested that any of these three characteristics would prevent employment. The FBI people always seemed to be O’Malleys — trimmed, scrubbed, tidy, able to work untroubled by any special measure of intelligence. O’Malley was still talking. Leaphorn looked at him, wondering about this FBI policy. Where did they find so many O’Malleys? He had a sudden vision of an office in the Department of Justice building in Washington, a clerk sending out draft notices to all the male cheerleaders and drum majors at USC, Brigham Young, Arizona State, and Notre Dame, ordering them to get their hair cut and report for duty.

In dust, heat, and discouragement and fatigue beyond telling, the British retreat continued. Trailing through St. Quentin, the tired remnants of two battalions gave up, piled up their arms in the railroad station, sat down in the Place de la Gare, and refused to go farther. They told Major Bridges whose cavalry had orders to hold off the Germans until St. Quentin was clear of troops, that their commanding officers had given the mayor a written promise to surrender in order to save the town further bombardment. Not caring to confront the battalion colonels whom he knew and who were senior to him, Bridges wished desperately for a band to rouse the two hundred or three hundred dispirited men lying about in the square. “Why not? There was a toy shop handy which provided my trumpeter and myself with a tin whistle and a drum and we marched round and round the fountain where the men were lying like the dead playing the British Grenadiers and Tipperary and beating the drum like mad.” The men sat up, began to laugh, then cheer, then one by one stood up, fell in and “eventually we moved off slowly into the night to the music of our improvised band, now reinforced with a couple of mouth organs.

For thousands and thousands of years, humans lived in small intergenerational groups. There were no mental health clinics—but there was plenty of trauma. I assume that many of our ancestors experienced post-traumatic problems: anxiety, depression, sleep disruptions. But I also assume that they experienced healing. Our species could not have survived if a majority of our traumatized ancestors lost their capacity to function well. The pillars of traditional healing were 1) connection to clan and the natural world; 2) regulating rhythm through dance, drumming, and song; 3) a set of beliefs, values, and stories that brought meaning to even senseless, random trauma; and 4) on occasion, natural hallucinogens or other plant-derived substances used to facilitate healing with the guidance of a healer or elder.

Then, we both made drum major our senior year in band, but Jasper and I had differing opinions on how things should be run, so poor Mrs. Jones, the band director, had to break up our arguments more than a handful of times. There was the famous half-time show where half of the band followed my direction, while the other half went along with Jasper. It

During this period, he undertook an extensive survey of economic and living conditions of Harijans in the Puttur Taluk. He and his volunteers visited scores of villages and noted down the conditions of extreme hardship and degradation in which Harijans lived. Their dire need was, he noticed, good drinking water. Sadly, even when Karanth and his group attempted to dig separate wells for them, those poor Harijans as they had come to accept their lot through centuries, hardly showed any interest in such ameliorating work. This survey and the close contact with the Harijans paved the way for Karanth’s first major and influential Realistic novel Chomami Dudi (‘Choma’s Drum') in 1936; later, it was made into a film also.