Elderly Mother Quotes

Of the twelve companions of Thorin, ten remained. Fili and Kili had fallen defending him with shield and body, for he was their mother’s elder brother.

We hear a great deal about the rudeness of the ris- ing generation. I am an oldster myself and might be expected to take the oldsters' side, but in fact I have been far more impressed by the bad manners of par- ents to children than by those of children to parents. Who has not been the embarrassed guest at family meals where the father or mother treated their grown-up offspring with an incivility which, offered to any other young people, would simply have termi- nated the acquaintance? Dogmatic assertions on mat- ters which the children understand and their elders don't, ruthless interruptions, flat contradictions, ridicule of things the young take seriously some- times of their religion insulting references to their friends, all provide an easy answer to the question "Why are they always out? Why do they like every house better than their home?" Who does not prefer civility to barbarism?

Your Mother was A Hamster and you Father Smelled of elder berries

Whatever his elders told him to do, he did. They told him to look before he leaped, and he always looked before he leaped. They told him never to put off until the next day what he could do the day before, and he never did. He was told to honor his father and his mother, and he honored his father and his mother. He was told that he should not kill, and he did not kill, until he got into the Army. Then he was told to kill, and he killed. He turned the other cheek on every occasion and always did unto others exactly as he would have had others do unto him. When he gave to charity, his left hand never knew what his right hand was doing. He never once took the name of the Lord his God in vain, committed adultery or coveted his neighbor's ass. In fact, he loved his neighbor and never even bore false witness against him. Major Major's elders disliked him because he was such a flagrant nonconformist.

Real mothers don't just listen with humble embarrassment to the elderly lady who offers unsolicited advice in the checkout line when a child is throwing a tantrum. We take the child, dump him in the lady's cart, and say, "Great. Maybe you can do a better job." Real mothers know that it's okay to eat cold pizza for breakfast. Real mothers admit it is easier to fail at this job than to succeed.

When did they stop putting toys in cereal boxes? When I was little, I remember wandering the cereal aisle (which surely is as American a phenomenon as fireworks on the Fourth of July) and picking my breakfast food based on what the reward was: a Frisbee with the Trix rabbit's face emblazoned on the front. Holographic stickers with the Lucky Charms leprechaun. A mystery decoder wheel. I could suffer through raisin bran for a month if it meant I got a magic ring at the end. I cannot admit this out loud. In the first place, we are expected to be supermoms these days, instead of admitting that we have flaws. It is tempting to believe that all mothers wake up feeling fresh every morning, never raise their voices, only cook with organic food, and are equally at ease with the CEO and the PTA. Here's a secret: those mothers don't exist. Most of us-even if we'd never confess-are suffering through the raisin bran in the hopes of a glimpse of that magic ring. I look very good on paper. I have a family, and I write a newspaper column. In real life, I have to pick superglue out of the carpet, rarely remember to defrost for dinner, and plan to have BECAUSE I SAID SO engraved on my tombstone. Real mothers wonder why experts who write for Parents and Good Housekeeping-and, dare I say it, the Burlington Free Press-seem to have their acts together all the time when they themselves can barely keep their heads above the stormy seas of parenthood. Real mothers don't just listen with humble embarrassment to the elderly lady who offers unsolicited advice in the checkout line when a child is throwing a tantrum. We take the child, dump him in the lady's car, and say, "Great. Maybe YOU can do a better job." Real mothers know that it's okay to eat cold pizza for breakfast. Real mothers admit it is easier to fail at this job than to succeed. If parenting is the box of raisin bran, then real mothers know the ratio of flakes to fun is severely imbalanced. For every moment that your child confides in you, or tells you he loves you, or does something unprompted to protect his brother that you happen to witness, there are many more moments of chaos, error, and self-doubt. Real mothers may not speak the heresy, but they sometimes secretly wish they'd chosen something for breakfast other than this endless cereal. Real mothers worry that other mothers will find that magic ring, whereas they'll be looking and looking for ages. Rest easy, real mothers. The very fact that you worry about being a good mom means that you already are one.

Who knew that the Wyr warlord’s real animal form was a mother hen?

There were two sisters, they went playing,         To see their father’s ships come sailing …         And when they came unto the sea-brim         The elder did push the younger in Sometimes she sank, and sometimes she swam,         ’Til her corpse came to the miller’s dam         “But what did he do with her breastbone?         He made him a viol to play on.         What’d he do with her fingers so small?         He made pegs to his viol withall And what did he do with her nose-ridge?         Unto his viol he made a bridge.         What did he do with her veins so blue?         He made strings to his viol thereto What did he do with her eyes so bright?         On his viol he set at first light.         What did he do with her tongue so rough?         ’Twas the new till and it spoke enough         “Then bespake the treble string,         ‘O yonder is my father the king.’ Then bespake the second string,         ‘O yonder sits my mother the queen.’  Then bespake the strings all three,         ‘Yonder is my sister that drowned me.’ 

My mother had a kindness that embraced all life. She knew her place well and was comfortable in giving everything she had. This is the tradition of native women.

It is often said, inside the Church and out of it, that there is something grotesque about lectures on the sexual life when delivered by those who have shunned it. Given the way that the Church forbids women to preach, this point is usually made about men. But given how much this Church allows the fanatical Mother Teresa to preach, it might be added that the call to go forth and multiply, and to take no thought for the morrow, sounds grotesque when uttered by an elderly virgin whose chief claim to reverence is that she ministers to the inevitable losers in this very lottery.

GUIL: It [Hamlet's madness] really boils down to symptoms. Pregnant replies, mystic allusions, mistaken identities, arguing his father is his mother, that sort of thing; intimations of suicide, forgoing of exercise, loss of mirth, hints of claustrophobia not to say delusions of imprisonment; invocations of camels, chameleons, capons, whales, weasels, hawks, handsaws -- riddles, quibbles and evasions; amnesia, paranoia, myopia; day-dreaming, hallucinations; stabbing his elders, abusing his parents, insulting his lover, and appearing hatless in public -- knock-kneed, droop-stockinged and sighing like a love-sick schoolboy, which at his age is coming on a bit strong. ROS: And talking to himself. GUIL: And talking to himself.

Dear Mom, I'm as tight as a girdle. How do I accept love? --B Dear Potato Face, Just say 'thank you,' then shut up. --M

In the pairs of mothers and their adult children that I have seen, mothers who cared for their children out of obligation are then cared for in their elderly years by their adult children out of a similar obligation.

On the dresser was a row of blue-and-white jars that weren't very useful for anything. They'd been left to her mother by an elderly aunt, and she was proud of them because they looked nice but were completely useless. There was little room on the farm for useless things that looked nice, so they were treasured.

...since I was a little boy, she had always wanted me to go. She was always sending me off on a bus someplace, to elementary school, to camp, to relatives in Kentucky, to college. She pushed me away from her just as she'd pushed my elder siblings away when we lived in New York, literally shoving them out the front door when they left for college.

A mother's gentle love, an elder's wise words Same heart and soul, no matter where in the world So in this one world, we got one chance, under this one sky Lets come together for all mankind Let's make this earth from house to home Safe for every child to roam

Most young people don’t feel secure because they are frightened. They are afraid of their elders, of their teachers, of their mothers and fathers, so they never really feel at home. But when you do feel at home, there happens a very strange thing. When you can go to your room, lock the door and be there by yourself unnoticed, with no one telling you what to do, you feel completely secure; and then you begin to flower, to understand, to unfold.

His mother had become impossible, as, he supposed, all elderly people were when they refused to accept that their lives had to change.

He’d sold his half of their house out to his ex-wife, taken the money, and invested it in the magazine while he lived in the room over his elderly mother’s garage. Strangely, he was in a better mood than ever since he’d done it.

Well, they're queer; but they're all very old, and so they're bound to be. But they're not mental,' explained Mother; adding candidly, 'Anyway, not enough to be put away.

If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can’t you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all. Art thou greater than he?

Knowledge is our gift. Understanding is our blessing. Wisdom is our fortune. Enlightenment is our reward. Art is our gift. Science is our blessing. Technology is our fortune. God is our reward. Time is our gift. Light is our blessing. Fate is our fortune. Nature is our reward. Land is our gift. Water is our blessing. Air is our fortune. Life is our reward. Mothers are our gift. Youth are our blessing. Elders are our fortune. Children are our reward. The past is our gift. The present is our blessing. The future is our fortune. Eternity is our reward. The mind is our gift. The heart is our blessing. The body is our fortune. The soul is our reward. Faith is our gift. Joy is our blessing. Virtue is our fortune. Love is our reward.

To leave the comforts of home, the mother world, one must have some place to go. Admittedly, the rites of passage of traditional cultures were to initiate the youth into a simpler society, a more homogenous culture than ours. As well, their interest lay not in the individuation of the person but in the integration of the unformed person into the collective definition of tribal masculinity. Still, take away such psychically charged images of identity, take away the wisdom of the elders, take away the community of men, and one has the modern world.

In Celtic cultures, the young maiden was seen as the flower; the mother, the fruit; the elder woman, the seed. The seed is the part that contains the knowledge and potential of all the other parts within it.

Whoever wants to become a Christian must first become a poet. That's what it is! You must suffer. You must love and suffer--suffer for the one you love. Love makes effort for the loved one. She runs all through the night; she stays awake; she stains her feet with blood in order to meet her beloved. She makes sacrifices and disregards all impediments, threats, and difficulties for the sake of the loved one. Love towards Christ is something even higher, infinitely higher. And when we say 'love', we don't mean the virtues that we will acquire, but the heart that is pervaded by love towards Christ and others. We need to turn everything in this direction. Do we see a mother with her child in her arms and bending to give the child a kiss, her heart overflowing with emotion? Do we notice how her face lights up as she holds her little angel? These things do not escape a person with love of God. He sees them and is impressed by them and he says, 'If only I had those emotions towards my God, towards my Holy Lady and our saints!' Look, that's how we must love Christ our God. You desire it, you want it, and with the grace of God you acquire it.

Last summer, when he thought I wasn't looking, I observed Cubby telling one of the neighborhood six-year-olds that there were dragons living in the storm drains, under our street. 'We feed them meat...and then they don't get hungry and blow fire and roast us.' Little James listened closely, with a very serious expression on his face. Then he ran home to get some hot dogs from his mother.

The poet Robert Browning caused considerable consternation by including the word twat in one of his poems, thinking it an innocent term. The work was Pippa Passes, written in 1841 and now remembered for the line "God's in His heaven, all's right with the world." But it also contains this disconcerting passage: Then owls and bats Cowls and twats Monks and nuns in a cloister's moods, Adjourn to the oak-stump pantry! Browning had apparently somewhere come across the word twat--which meant precisely the same then as it does now--but pronounced it with a flat a and somehow took it to mean a piece of headgear for nuns. The verse became a source of twittering amusement for generations of schoolboys and a perennial embarrassment to their elders, but the word was never altered and Browning was allowed to live out his life in wholesome ignorance because no one could think of a suitably delicate way of explaining his mistake to him.

He was polite to his elders, who disliked him. Whatever his elders told him to do, he did. They told him to look before he leaped, and he always looked before he leaped. They told him to never put off until the next day what he could do the day before, and he never did. He was told to honor his father and his mother, and he honored his father and his mother. He was told that he should not kill, and he did not kill, until he got into the Army. Then he was told to kill, and he killed. He turned the other cheek on every occasion and always did unto others exactly as he would have had others do unto him. When he gave to charity, his left hand never knew what his right hand was doing. He never once took the name of the Lord his God in vain, committed adultery or coveted his neighbor's ass. In fact, he loved his neighbor and never even bore false witness against him. Major Major's elders disliked him because he was such a flagrant nonconformist.

At some point, to counter the list of the dead, I had begun keeping my own list of the living. It was something I noticed Len Fenerman did too. When he was off duty he would note the young girls and elderly women and every other female in the rainbow in between and count them among the things that sustained him. The young girl in the mall whose pale legs had grown too long for her now too-young dress and who had an aching vulnerability that went straight to both Len's and my own heart. Elderly women, wobbling with walkers, who insisted on dyeing their hair unnatural versions of the colors they had in youth. Middle-aged single mothers racing around in grocery stores while their children pulled bags of candy off the shelves. When I saw them, I took count. Living, breathing women. Sometimes I saw the wounded- those who had been beaten by husbands or raped by strangers, children raped by their fathers- and I would wish to intervene somehow. Len saw these wounded women all the time. They were regulars at the station, but even when he went somewhere outside his jurisdiction he could sense them when they came near. The wife in that bait-'n'-tackle shop had no bruises on her face but cowered like a dog and spoke in apologetic whispers. The girl he saw walk the road each time he went upstate to visit his sisters. As the years passed she'd grown leaner, the fat from her cheeks had drained, and sorrow had loaded her eyes in a way that made them hang heavy and hopeless inside her mallowed skin. When she was not there it worried him. When she was there it both depressed and revived him. ~Len Fenerman on stepping back/letting go/giving up pgs 271-272

I don't know which hurt more: his rejection, his punch, or my own elder siblings laughing at my pain.

Mrs. Jennings, Lady Middleton’s mother, was a good-humoured, merry, fat, elderly woman, who talked a great deal, seemed very happy, and rather vulgar.

Do not forget you mother, when she is old.

No wonder all her mother taught her was how to run and hide.

Mothers are our world. Sisters are our sky. Daughters are our stars. Women are our universe. Friends are our world. Family are our sky. Lovers are our stars. Spouses are our universe. Adults are our world. Youth are our sky. Elders are our stars. Children are our universe.

The elder brother compares himself with the younger one and becomes jealous. But the father loves them both so much that it didn’t even occur to him to delay the party in order to prevent the elder son from feeling rejected. I am convinced that many of my emotional problems would melt as snow in the sun if I could let the truth of God’s motherly non-comparing love permeate my heart.

...a library is not just a reference service: it is also a place for the vulnerable. From the elderly gentleman whose only remaining human interaction is with library staff, to the isolated young mother who relishes the support and friendship that grows from a Baby Rhyme Time session, to a slow moving 30-something woman collecting her CDs, libraries are a haven in a world where community services are being ground down to nothing. I've always known libraries are vital, but now I understand that their worth cannot be measured in books alone.

Pericles, he reflected, was a sad case. He'd been a postman all his life, a solid, reliable worker, until one Christmas when he had stolen all the gifts he was meant to deliver: wind-chimes, scented candles, Belgian chocolates, cowbells from the Bernese Oberland. Most of the haul had been lavished on his elderly mother; the rest he had stashed in his bedroom, which the old lady, being too frail to climb the stairs, no longer cleaned.

In the inky stillness of the next morning, Lisette woke up and dressed quietly in the silks her elderly mother still sent her from Paris--cool slippery things that made her feel like she was covering herself with fresh air.

Most of the parents who came to the school were full-time mothers and housewives; most of the villagers offering their opinions were retired, elderly and male. It was another enactment of the ancient dialogue, its lines written centuries ago, between the entreating voices of women, and the oblivious, overbearing dismissiveness of old men.

I HAVE SOME QUESTIONS ABOUT KING TRITON. Specifically, King, why are you elderly but with the body of a teenage Beastmaster? How do you maintain those monster pecs? Do they have endocrinologists under the sea? Because I am scheduling you some bloodwork... ...Question: How come, when they turn back into humans at the end of Beauty and the Beast, Chip is a four-year-old boy, but his mother, Mrs. Potts, is like 107? Perhaps you're thinking, "Lindy, you are remembering it wrong. That kindly, white-haired, snowman-shaped Mrs. Doubtfire situation must be Chip's grandmother." Not so, champ! She's his mom. Look it up. She gave birth to him four years ago... As soon as you become a mother, apparently, you are instantly interchangeable with the oldest woman in the world, and / or sixteen ounces of boiling brown water with a hat on it. Take a sec and contrast Mrs. Pott's literally spherical body with the cut-diamond abs of King Triton, father of seven.

Often there is no unity or oneness of mind in our families because wives and mothers transgress the commandment of obedience to their husbands. God wants married people to be of one mind. By disobeying God's commandment they create an atmosphere of hades in their homes,

Through these seventeen years of your life I have had this hour of your marriage in mind. In everything I have taught you I have considered two persons, the mother of your husband and your husband. For her sake I have taught you how to prepare and to present tea to an elder; how to stand in an elder’s presence; how to listen in silence while an elder speaks whether in praise or blame; in all things I have taught you to submit yourself as a flower submits to sun and rain alike. “For your husband I have taught you how to decorate your person, how to speak to him with eyes and expression but without words, how to—but these things you will understand when the hour comes and you are alone with him.

At home in Tashkent, where she lived with one of her three younger children, Brukhanov’s elderly mother was watching TV when the news broke.41 When she learned of her eldest son’s downfall, she staggered out of her apartment and into the street, where she suffered a heart attack and died.

My sister Sarah, with all the advantages of youth, was, strangely enough, less pliable. She did full justice to Pesca's excellent qualities of heart; but she could not accept him implicitly, as my mother accepted him, for my sake. Her insular notions of propriety rose in perpetual revolt against Pesca's constitutional contempt for appearances; and she was always more or less undisguisedly astonished at her mother's familiarity with the eccentric little foreigner. I have observed, not only in my sister's case, but in the instances of others, that we of the young generation are nothing like so hearty and so impulsive as some of our elders. I constantly see old people flushed and excited by the prospect of some anticipated pleasure which altogether fails to ruffle the tranquillity of their serene grandchildren. Are we, I wonder, quite such genuine boys and girls now as our seniors were in their time? Has the great advance in education taken rather too long a stride; and are we in these modern days, just the least trifle in the world too well brought up?

She stood in awe of her elder daughter. Lida was never tender, she spoke only about serious things; she lived her own separate life and for her mother and sister was as sacred and slightly mysterious a personage as an admiral who always remains in his cabin is for his sailors. - The House with the Mezzanine

It was simply that I knew, or had known, precisely why he did not love all his children equally. Differentiation, variation, appreciation of the unique: this was part of what he was. His children were not the same, so his feelings toward each were not the same. He loved us all, but differently. And because he did this, because he did not pretend that love was fair or equal, mortals could mate for an afternoon or for the rest of their lives. Mothers could tell their twins or triplets apart. Children could have crushes and outgrow them; elders could remain devoted to their spouses long after beauty had gone. The mortal heart was fickle. Naha made it so. And because of this, they were free to love as they wished, and not solely by the dictates of instinct or power or tradition.

The white woman across the aisle from me says 'Look, look at all the history, that house on the hill there is over two hundred years old, ' as she points out the window past me into what she has been taught. I have learned little more about American history during my few days back East than what I expected and far less of what we should all know of the tribal stories whose architecture is 15,000 years older than the corners of the house that sits museumed on the hill. 'Walden Pond, ' the woman on the train asks, 'Did you see Walden Pond? ' and I don't have a cruel enough heart to break her own by telling her there are five Walden Ponds on my little reservation out West and at least a hundred more surrounding Spokane, the city I pretended to call my home. 'Listen, ' I could have told her. 'I don't give a shit about Walden. I know the Indians were living stories around that pond before Walden's grandparents were born and before his grandparents' grandparents were born. I'm tired of hearing about Don-fucking-Henley saving it, too, because that's redundant. If Don Henley's brothers and sisters and mothers and father hadn't come here in the first place then nothing would need to be saved.' But I didn't say a word to the woman about Walden Pond because she smiled so much and seemed delighted that I thought to bring her an orange juice back from the food car. I respect elders of every color. All I really did was eat my tasteless sandwich, drink my Diet Pepsi and nod my head whenever the woman pointed out another little piece of her country's history while I, as all Indians have done since this war began, made plans for what I would do and say the next time somebody from the enemy thought I was one of their own.

The children in my dreams speak in Gujarati turn their trusting faces to the sun say to me care for us nurture us in my dreams I shudder and I run. I am six in a playground of white children Darkie, sing us an Indian song! Eight in a roomful of elders all mock my broken Gujarati English girl! Twelve, I tunnel into books forge an armor of English words. Eighteen, shaved head combat boots - shamed by masis in white saris neon judgments singe my western head. Mother tongue. Matrubhasha tongue of the mother I murder in myself. Through the years I watch Gujarati swell the swaggering egos of men mirror them over and over at twice their natural size. Through the years I watch Gujarati dissolve bones and teeth of women, break them on anvils of duty and service, burn them to skeletal ash. Words that don't exist in Gujarati : Self-expression. Individual. Lesbian. English rises in my throat rapier flashed at yuppie boys who claim their people “civilized” mine. Thunderbolt hurled at cab drivers yelling Dirty black bastard! Force-field against teenage hoods hissing F****ing Paki bitch! Their tongue - or mine? Have I become the enemy? Listen: my father speaks Urdu language of dancing peacocks rosewater fountains even its curses are beautiful. He speaks Hindi suave and melodic earthy Punjabi salty rich as saag paneer coastal Kiswahili laced with Arabic, he speaks Gujarati solid ancestral pride. Five languages five different worlds yet English shrinks him down before white men who think their flat cold spiky words make the only reality. Words that don't exist in English: Najjar Garba Arati. If we cannot name it does it exist? When we lose language does culture die? What happens to a tongue of milk-heavy cows, earthen pots jingling anklets, temple bells, when its children grow up in Silicon Valley to become programmers? Then there's American: Kin'uh get some service? Dontcha have ice? Not: May I have please? Ben, mane madhath karso? Tafadhali nipe rafiki Donnez-moi, s'il vous plait Puedo tener….. Hello, I said can I get some service?! Like, where's the line for Ay-mericans in this goddamn airport? Words that atomized two hundred thousand Iraqis: Didja see how we kicked some major ass in the Gulf? Lit up Bagdad like the fourth a' July! Whupped those sand-niggers into a parking lot! The children in my dreams speak in Gujarati bright as butter succulent cherries sounds I can paint on the air with my breath dance through like a Sufi mystic words I can weep and howl and devour words I can kiss and taste and dream this tongue I take back.

In the last analysis, we must all, Indian and non-Indian, come together. This earth is our mother, this land is our shared heritage. Our histories and fates are intertwined, no matter where our ancestors were born and how they interacted with each other. Neither Wolf nor Dog is one small effort to help this coming together. It is not an attempt to build a fence around a man and his people, but to honor them with the gift of my words. I have done my best, and I place this book before you, like the tobacco before the buffalo rock, as a simple offering. May you receive it in the spirit with which it is offered. Kent Nerburn Bemidji, Minnesota Spring 1994

My son, you are just an infant now, but on that day when the world disrobes of its alluring cloak, it is then that I pray this letter is in your hands. Listen closely, my dear child, for I am more than that old man in the dusty portrait beside your bed. I was once a little boy in my mother’s arms and a babbling toddler on my father's lap. I played till the sun would set and climbed trees with ease and skill. Then I grew into a fine young man with shoulders broad and strong. My bones were firm and my limbs were straight; my hair was blacker than a raven's beak. I had a spring in my step and a lion's roar. I travelled the world, found love and married. Then off to war I bled in battle and danced with death. But today, vigor and grace have forsaken me and left me crippled. Listen closely, then, as I have lived not only all the years you have existed, but another forty more of my own. My son, We take this world for a permanent place; we assume our gains and triumphs will always be; that all that is dear to us will last forever. But my child, time is a patient hunter and a treacherous thief: it robs us of our loved ones and snatches up our glory. It crumbles mountains and turns stone to sand. So who are we to impede its path? No, everything and everyone we love will vanish, one day. So take time to appreciate the wee hours and seconds you have in this world. Your life is nothing but a sum of days so why take any day for granted? Don't despise evil people, they are here for a reason, too, for just as the gift salt offers to food, so do the worst of men allow us to savor the sweet, hidden flavor of true friendship. Dear boy, treat your elders with respect and shower them with gratitude; they are the keepers of hidden treasures and bridges to our past. Give meaning to your every goodbye and hold on to that parting embrace just a moment longer--you never know if it will be your last. Beware the temptation of riches and fame for both will abandon you faster than our own shadow deserts us at the approach of the setting sun. Cultivate seeds of knowledge in your soul and reap the harvest of good character. Above all, know why you have been placed on this floating blue sphere, swimming through space, for there is nothing more worthy of regret than a life lived void of this knowing. My son, dark days are upon you. This world will not leave you with tears unshed. It will squeeze you in its talons and lift you high, then drop you to plummet and shatter to bits . But when you lay there in pieces scattered and broken, gather yourself together and be whole once more. That is the secret of those who know. So let not my graying hairs and wrinkled skin deceive you that I do not understand this modern world. My life was filled with a thousand sacrifices that only I will ever know and a hundred gulps of poison I drank to be the father I wanted you to have. But, alas, such is the nature of this life that we will never truly know the struggles of our parents--not until that time arrives when a little hand--resembling our own--gently clutches our finger from its crib. My dear child, I fear that day when you will call hopelessly upon my lifeless corpse and no response shall come from me. I will be of no use to you then but I hope these words I leave behind will echo in your ears that day when I am no more. This life is but a blink in the eye of time, so cherish each moment dearly, my son.

This is why I always say: "If your mother asks you to come beat up an elderly woman on the street for feeding stray cats, JUST SAY NO, it'll always come back to haunt you.

In the inky stillness of the next morning, Lisette woke up and dressed quietly in the silks her elderly mother still sent her from Paris- cool slippery things that made her feel like she was covering herself with fresh air. For a while, after she left Paris, Lisette threw away her mother's packages on principle. Lisette was not the same vain pretty girl her mother had once known. But then Lisette started making an exception for the lingerie. It was not vain if no one but herself saw her wear them. She then put on a blue dress and a freshly laundered apron that smelled like lemongrass soap Eby used for the camp's sheets and towels, the only soap that could take out the damp mustiness that wanted to cling to everything in this place.

وبعدئذ حينما كنتم ايها الاطفال صغارا، كنت انا مركز عوالمكم! كنت كل شىء بالنسبة لكم! كنت تجدنى فى كل اموركم وتفاصيلكم الصغيرة، و "اين امى؟ الى اين ذهبت؟" وفى اللحظة التى تعودون فيها من المدرسة، "امى؟ هل عدت الى البيت؟" ليس هذا عدلا ، يا كودى. ليس هذا عدلا فى الواقع، الان انا عجوز وامشى دون ان يلاحظنى احد. يبدو لى لى هذا ظلما يا كودى. لكن لا تخبر الاخرين اننى قلت هذا". صفحة 216

1 You said ‘The world is going back to Paganism’. Oh bright Vision! I saw our dynasty in the bar of the House Spill from their tumblers a libation to the Erinyes, And Leavis with Lord Russell wreathed in flowers, heralded with flutes, Leading white bulls to the cathedral of the solemn Muses To pay where due the glory of their latest theorem. Hestia’s fire in every flat, rekindled, burned before The Lardergods. Unmarried daughters with obedient hands Tended it. By the hearth the white-armd venerable mother Domum servabat, lanam faciebat. At the hour Of sacrifice their brothers came, silent, corrected, grave Before their elders; on their downy cheeks easily the blush Arose (it is the mark of freemen’s children) as they trooped, Gleaming with oil, demurely home from the palaestra or the dance. Walk carefully, do not wake the envy of the happy gods, Shun Hubris. The middle of the road, the middle sort of men, Are best. Aidos surpasses gold. Reverence for the aged Is wholesome as seasonable rain, and for a man to die Defending the city in battle is a harmonious thing. Thus with magistral hand the Puritan Sophrosune Cooled and schooled and tempered our uneasy motions; Heathendom came again, the circumspection and the holy fears … You said it. Did you mean it? Oh inordinate liar, stop. 2 Or did you mean another kind of heathenry? Think, then, that under heaven-roof the little disc of the earth, Fortified Midgard, lies encircled by the ravening Worm. Over its icy bastions faces of giant and troll Look in, ready to invade it. The Wolf, admittedly, is bound; But the bond wil1 break, the Beast run free. The weary gods, Scarred with old wounds the one-eyed Odin, Tyr who has lost a hand, Will limp to their stations for the Last defence. Make it your hope To be counted worthy on that day to stand beside them; For the end of man is to partake of their defeat and die His second, final death in good company. The stupid, strong Unteachable monsters are certain to be victorious at last, And every man of decent blood is on the losing side. Take as your model the tall women with yellow hair in plaits Who walked back into burning houses to die with men, Or him who as the death spear entered into his vitals Made critical comments on its workmanship and aim. Are these the Pagans you spoke of? Know your betters and crouch, dogs; You that have Vichy water in your veins and worship the event Your goddess History (whom your fathers called the strumpet Fortune).

You cannot be a mother until you are a daughter, an infant until you are a toddler, a youth until you are a youngster, a grownup until you are a teenager, an elder until you are a minor, an ancestor until you are a progenitor, a father until you are a creator, and an heir until you are a successor. Nor can you be a master until you are a scholar, a guru until you are a learner, a leader until you are a follower, a warrior until you are a fighter, a general until you are a soldier, a pope until you are a worshiper, a doctor until you are a healer, and an apostle until you are a believer.

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!

It is not patriarchal to hold the door for a lady, It is not cowardly to leave your seat to the elderly. But it is barbaric to harass a breastfeeding mother, And prehistoric to force a woman carry a pregnancy.

When I am with my mother’s people, I realize I have a lot to unlearn. I look to them to uncomplicated my notions of Tibet and Tibetans. They know where they are from; they live on the land. This assurance does not come in the same way to those of us in exile who experience a lack of certainty for is it not from the land that we get a sense of stability? Those of us born in exile inherit Tibet by inhabiting the memories of our elders.

The elder, Mademoiselle Virginie, was the very image of her mother. Madame Guillaume, daughter of the Sieur Chevrel, sat so upright in the stool behind her desk, that more than once she had heard some wag bet that she was a stuffed figure.

There is a simple but powerful African prayer that can be recited to remind you of this: Let us take care of our children, for they have a long way to go. Let us take care of our elders, for they have come a long way. Let us take care of those

Every day, I live with guilt about my mother’s death in a hospice as do thousands of other Australians and people from around the world. Yet society wants to sanitise euthanasia, sending us down a slippery slope of grey and murky murderous acts.

In this view they were sedulously abetted by their mothers, aunts and other elderly female relatives, who all shared Mrs. Archer’s belief that when “such things happened” it was undoubtedly foolish of the man, but somehow always criminal of the woman.

You are a combination of all of the power held by the Elders who were still living when your mother got pregnant. You have the normal Elder power you should, but you also hold power from all five families. You are the only one to ever hold this power.

But suppose you’re still failing, struggling unsuccessfully to find your voice? You should ask yourself, am I the only person in the world who thinks what I’m doing is important? If yes, well, you’re in trouble. You need two people to think your work is good—yourself and somebody else (not your mother). Once you have a following, no matter how limited, your career can be born, and if you make enough noise, those doors will begin to open, and then, and only then, can you soar to lunatic superiority.

As a child in kindergarten I always used to come home from school and tell my mother about the twisted little boy in my class who’d only draw with black crayons and never talked to the other kids. I yakked about this unnamed friend so much that my mother eventually mentioned him to my teacher, who looked confused and then blurted, “But that’s your son!” I was creating characters early for myself and you should let your kids do the same. Having multiple personalities when you’re young is mandatory for a happy childhood.

Trying to pass her lies off, like some elderly Salome hiding behind her veils. I could have told her children a thing or two about my mother. I could have told them they would never find the woman inside that shimmering cloth, smelling of mold and violets. There were always more veils underneath. They would have to tear them away like cobwebs, fiercely, and more would come as fast as they stripped them away. Eventually, she would spin them into her silk like flies, to digest at her leisure, and shroud her face again, a moon in a cloud.

Every human society expends tremendous time and energy teaching its children the right way to behave. You look at a simpler society, in the rain forest somewhere, and you find that every child is born into a network of adults responsible for helping to raise the child. Not only parents, but aunts and uncles and grandparents and tribal elders. Some teach the child to hunt or gather food or weave; some teach them about sex or war. But the responsibilities are clearly defined, and if a child does not have, say, a mother’s brother’s sister to do a specific teaching job, the people get together and appoint a substitute. Because raising children is, in a sense, the reason the society exists in the first place. It’s the most important thing that happens, and it’s the culmination of all the tools and language and social structure that has evolved.

Life is sometimes amazingly fragile, but some lives are frighteningly strong. My elder daughter says that when you mow down weeds with a tractor, the weeds cling to the wheels of the tractor and spread seeds, to breed even at the moment they’re being cut. Your baby latched on ferociously. He suckled so hard that I felt I would be sucked in, so I slapped the baby’s bottom, which still had traces of redness from his birth. When that didn’t work, I had to force him off. A baby who’s lost its mother as soon as it’s born intuitively doesn’t want to let go when it’s near a nipple.

Amory Blaine inherited from his mother every trait, except the stray inexpressible few, that made him worth while. His father, an ineffectual, inarticulate man with a taste for Byron and a habit of drowsing over the Encyclopedia Britannica, grew wealthy at thirty through the death of two elder brothers, successful Chicago brokers, and in the first flush of feeling that the world was his, went to Bar Harbor and met Beatrice O'Hara. In consequence, Stephen Blaine handed down to posterity his height of just under six feet and his tendency to waver at crucial moments, these two abstractions appearing in his son Amory. For many years he hovered in the background of his family's life, an unassertive figure with a face half-obliterated by lifeless, silky hair, continually occupied in "taking care" of his wife, continually harassed by the idea that he didn't and couldn't understand her.

She observed her mother—old fashioned, elderly, diminished, prudish—and wondered if a person woke up one day saying, This is the moment my old age begins. Starting today, my brain will stop tolerating new ideas, my taste in clothing will stop evolving, my hairstyle will remain the same forevermore, I will read and reread the novels that brought me pleasure in my youth with nostalgia, and I will let the next generation—whom I no longer understand because I only speak “Old”—make my decisions for me, because I have nothing to teach them anymore. I’ll be company for everyone, but little more than that for anyone.

of the problem was that Chaos got a little creation-happy. It thought to its misty, gloomy self: Hey, Earth and Sky. That was fun! I wonder what else I can make. Soon it created all sorts of other problems—and by that I mean gods. Water collected out of the mist of Chaos, pooled in the deepest parts of the earth, and formed the first seas, which naturally developed a consciousness—the god Pontus. Then Chaos really went nuts and thought: I know! How about a dome like the sky, but at the bottom of the earth! That would be awesome! So another dome came into being beneath the earth, but it was dark and murky and generally not very nice, since it was always hidden from the light of the sky. This was Tartarus, the Pit of Evil; and as you can guess from the name, when he developed a godly personality, he didn't win any popularity contests. The problem was, both Pontus and Tartarus liked Gaea, which put some pressure on her relationship with Ouranos. A bunch of other primordial gods popped up, but if I tried to name them all we’d be here for weeks. Chaos and Tartarus had a kid together (don’t ask how; I don’t know) called Nyx, who was the embodiment of night. Then Nyx, somehow all by herself, had a daughter named Hemera, who was Day. Those two never got along because they were as different as…well, you know. According to some stories, Chaos also created Eros, the god of procreation... in other words, mommy gods and daddy gods having lots of little baby gods. Other stories claim Eros was the son of Aphrodite. We’ll get to her later. I don’t know which version is true, but I do know Gaea and Ouranos started having kids—with very mixed results. First, they had a batch of twelve—six girls and six boys called the Titans. These kids looked human, but they were much taller and more powerful. You’d figure twelve kids would be enough for anybody, right? I mean, with a family that big, you’ve basically got your own reality TV show. Plus, once the Titans were born, things started to go sour with Ouranos and Gaea’s marriage. Ouranos spent a lot more time hanging out in the sky. He didn't visit. He didn't help with the kids. Gaea got resentful. The two of them started fighting. As the kids grew older, Ouranos would yell at them and basically act like a horrible dad. A few times, Gaea and Ouranos tried to patch things up. Gaea decided maybe if they had another set of kids, it would bring them closer…. I know, right? Bad idea. She gave birth to triplets. The problem: these new kids defined the word UGLY. They were as big and strong as Titans, except hulking and brutish and in desperate need of a body wax. Worst of all, each kid had a single eye in the middle of his forehead. Talk about a face only a mother could love. Well, Gaea loved these guys. She named them the Elder Cyclopes, and eventually they would spawn a whole race of other, lesser Cyclopes. But that was much later. When Ouranos saw the Cyclops triplets, he freaked. “These cannot be my kids! They don’t even look like me!” “They are your children, you deadbeat!” Gaea screamed back. “Don’t you dare leave me to raise them on my own!

Every one of these old people... were as shriveled as prunes, and as bony as skeletons, and throughout the day... they lay huddled in their... bed... dozing the time away with nothing to do. But as soon as they heard the door opening, and heard Charlie's voice saying, "Good evening, Grandpa Joe and Grandma Josephine, and Grandpa George and Grandma Georgina," then all four of them would suddenly sit up, and their old wrinkled faces would light up with smiles of pleasure-and the talking would begin. For they loved this little boy. He was the only bright thing in their lives, and his evening visits were something that they looked forward to all day long. Often, Charlie's mother and father would come in as well, and stand by the door, listening to the stories that the old people told; and thus, for perhaps half an hour every night, this room would become a happy place, and the whole family would forget that it was hungry and poor.

It is possible to change your habits. There is nothing which is impossible. You only require will power. You are yourself not aware of all your potential. Please remember when elders say some thing they do so because they want you to lead a better life than them. Excellence does not come by accident but by practice

Life is a tiring business indeed. Soy sauce runs out. Milk runs out. Dishwashing detergent runs out. Lancôme lipsticks—I thought I had stockpiled several years' worth—run out. Dust underneath the dining table becomes dust balls. Newspapers and magazines pile up, and so does laundry. E-mail and junk mail keep coming. When occasion demands, I make myself presentable and I present myself. I listen to my sister's same old complaints on the phone. I withdraw money for my elderly mother, whose tongue works fine but whose body is a mess. I contact her caseworker. And now I have reached a stage in life when my own health is prone to betray me.

I never leave home without my cayenne pepper. I either stash a bottle of the liquid extract in my pocket book or I stick it in the shopping cart I pull around with me all over Manhattan. When it comes to staying right side up in this world, a black woman needs at least three things. The first is a quiet spot of her own, a place away from the nonsense. The second is a stash of money, like the cash my mother kept hidden in the slit of her mattress. The last is several drops of cayenne pepper, always at the ready. Sprinkle that on your food before you eat it and it’ll kill any lurking bacteria. The powder does the trick as well, but I prefer the liquid because it hits the bloodstream quickly. Particularly when eating out, I won’t touch a morsel to my lips ‘til it’s speckled with with cayenne. That’s just one way I take care of my temple, aside from preparing my daily greens, certain other habits have carried me toward the century mark. First thing I do every morning is drink four glasses of water. People think this water business is a joke. But I’m here to tell you that it’s not. I’ve known two elderly people who died of dehydration, one of whom fell from his bed in the middle of the night and couldn’t stand up because he was so parched. Following my water, I drink 8 ounces of fresh celery blended in my Vita-mix. The juice cleanses the system and reduces inflammation. My biggest meal is my first one: oatmeal. I soak my oats overnight so that when I get up all I have to do is turn on the burner. Sometimes I enjoy them with warm almond milk, other times I add grated almonds and berries, put the mixture in my tumbler and shake it until it’s so smooth I can drink it. In any form, oats do the heart good. Throughout the day I eat sweet potatoes, which are filled with fiber, beets sprinkled with a little olive oil, and vegetables of every variety. I also still enjoy plenty of salad, though I stopped adding so many carrots – too much sugar. But I will do celery, cucumbers, seaweed grass and other greens. God’s fresh bounty doesn’t need a lot of dressing up, which is why I generally eat my salad plain. From time to time I do drizzle it with garlic oil. I love the taste. I also love lychee nuts. I put them in the freezer so that when I bite into them cold juice comes flooding out. As terrific as they are, I buy them only once in awhile. I recently bit into an especially sweet one, and then I stuck it right back in the freezer. “Not today, Suzie,” I said to myself, “full of glucose!” I try never to eat late, and certainly not after nine p.m. Our organs need a chance to rest. And before bed, of course, I have a final glass of water. I don’t mess around with my hydration.

Our society has a tendency to ignore or diminish the value of the infirm and the frail elderly. Their suffering and physical debilitation are reminders of our own mortality and the last act that awaits us all. But as the lives of Blessed Mother Teresa and Saint Pope John Paul II teach us, the end can be the most efficacious part of a life.

As a young woman, Beatriz had always reflected on how it would feel to grow old. She observed her mother—old fashioned, elderly, diminished, prudish—and wondered if a person woke up one day saying, This is the moment my old age begins. Starting today, my brain will stop tolerating new ideas, my taste in clothing will stop evolving, my hairstyle will remain the same forevermore, I will read and reread the novels that brought me pleasure in my youth with nostalgia, and I will let the next generation—whom I no longer understand because I only speak “Old”—make my decisions for me, because I have nothing to teach them anymore. I’ll be company for everyone, but little more than that for anyone.

there was a 4 year old child whose next door neighbor was  an elderly man who had just lost his wife. When the child saw the man  cry, the little  boy went over into the man's yard and climbed on top of the man's lap  and just  sat there. When the boy's mother asked him what he'd said to the  neighbor, the little boy said "Nothing, I just helped him cry."   It

Jesus wanted freedom for women too,” Regina continued, “but His notion of liberation is very different from our limited one. His teachings are for the most part genderless; they apply to everyone. What is important is that my identity doesn’t lie primarily in being a professor, or being a wife, or even in being a mother. Those things will always fall short. Entire careers get swept away at a moment’s notice at the presentation of a pink slip, a vote of the elders, an accusation of a student, a cut in the budget. Marriages face infidelities, for instance, and end up like car wrecks from which people can recover but are never again the same. Children grow up and move far away and forget to write or call—as they should.” She smiled wistfully. “The point is, if you have your identity in any of these things, it’s surefire disappointment. Anything man-made—or woman-made, for that matter—will and does fail you. Having my identity in Christ first and foremost gives me the courage—yes, the courage—to live my life boldly, purposefully, in everything I do, no matter what that is.” I

The girl, Gary's girl....would keep bowls of Hershey's Kisses on the coffee table, and she'd decorate the house for all the big holidays and most of the small ones. Probably she'd be class mother, and PTA president, and she'd deliver meals to the elderly once a month. In bed, she'd be exuberant, and would take it as an endorsement when Gary sweated all over her.

Losing the exchange booths and going to Hawaii had made my mother stronger. The Korean character has always been deeply colored by Confucian ideals, and that tradition was passed on to the Zainichi community. Roughly put, Confucianism was about respecting your elders. In our household, that basically translated to “the wife and child are forbidden to oppose the head of the house.” So at meals, my mother always served the old man two more dishes than herself or me. But after my parents came back from Hawaii, that number increased to four. “What’s with all the extra dishes lately?” my father asked one day after dinner, patting his bulging belly. My mother, who was in the kitchen, cleaning up, chirped, “I was hoping you’d get diabetes.

Every generation of children instinctively nests itself in nature, no matter matter how tiny a scrap of it they can grasp. In a tale of one city child, the poet Audre Lord remembers picking tufts of grass which crept up through the paving stones in New York City and giving them as bouquets to her mother. It is a tale of two necessities. The grass must grow, no matter the concrete suppressing it. The child must find her way to the green, no matter the edifice which would crush it. "The Maori word for placenta is the same word for land, so at birth the placenta is buried, put back in the mothering earth. A Hindu baby may receive the sun-showing rite surya-darsana when, with conch shells ringing to the skies, the child is introduced to the sun. A newborn child of the Tonga people 'meets' the moon, dipped in the ocean of Kosi Bay in KwaZulu-Natal. Among some of the tribes of India, the qualities of different aspects of nature are invoked to bless the child, so he or she may have the characteristics of earth, sky and wind, of birds and animals, right down to the earthworm. Nothing is unbelonging to the child. "'My oldest memories have the flavor of earth,' wrote Frederico García Lorca. In the traditions of the Australian deserts, even from its time in the womb, the baby is catscradled in kinship with the world. Born into a sandy hollow, it is cleaned with sand and 'smoked' by fire, and everything -- insects, birds, plants, and animals -- is named to the child, who is told not only what everything is called but also the relationship between the child and each creature. Story and song weave the child into the subtle world of the Dreaming, the nested knowledge of how the child belongs. "The threads which tie the child to the land include its conception site and the significant places of the Dreaming inherited through its parents. Introduced to creatures and land features as to relations, the child is folded into the land, wrapped into country, and the stories press on the child's mind like the making of felt -- soft and often -- storytelling until the feeling of the story of the country is impressed into the landscape of the child's mind. "That the juggernaut of ants belongs to a child, belligerently following its own trail. That the twitch of an animal's tail is part of a child's own tale or storyline, once and now again. That on the papery bark of a tree may be written the songline of a child's name. That the prickles of a thornbush may have dynamic relevance to conscience. That a damp hollow by the riverbank is not an occasional place to visit but a permanent part of who you are. This is the beginning of belonging, the beginning of love. "In the art and myth of Indigenous Australia, the Ancestors seeded the country with its children, so the shimmering, pouring, circling, wheeling, spinning land is lit up with them, cartwheeling into life.... "The human heart's love for nature cannot ultimately be concreted over. Like Audre Lord's tufts of grass, will crack apart paving stones to grasp the sun. Children know they are made of the same stuff as the grass, as Walt Whitman describes nature creating the child who becomes what he sees: There was a child went forth every day And the first object he look'd upon, that object he became... The early lilacs became part of this child... And the song of the phoebe-bird... In Australia, people may talk of the child's conception site as the origin of their selfhood and their picture of themselves. As Whitman wrote of the child becoming aspects of the land, so in Northern Queensland a Kunjen elder describes the conception site as 'the home place for your image.' Land can make someone who they are, giving them fragments of themselves.

Our lives were not without anxiety, since our relatives in Germany were suffering under Hitler’s anti-Jewish laws. After the pogroms in 1938 my two uncles (my mother’s brothers) fled Germany, finding safe refuge in North America. My elderly grandmother came to live with us. She was seventy-three years old at the time. After May 1940 the good times were few and far between

One great distinction, I appeared to myself to see plainly between even the characteristic faults of our elder poets, and the false beauty of the moderns. In the former, from Donne to Cowley, we find the most fantastic out-of-the-way thoughts, but in the most pure and genuine mother English, in the latter the most obvious thoughts, in language the most fantastic and arbitrary. Our faulty elder poets sacrificed the passion and passionate flow of poetry to the subtleties of intellect and to the stars of wit; the moderns to the glare and glitter of a perpetual, yet broken and heterogeneous imagery, or rather to an amphibious something, made up, half of image, and half of abstract meaning. The one sacrificed the heart to the head; the other both heart and head to point and drapery.

There was a picture of the family over the mantelpiece, removed thither from the front room after Mrs. Osborne’s death — George was on a pony, the elder sister holding him up a bunch of flowers; the younger led by her mother’s hand; all with red cheeks and large red mouths, simpering on each other in the approved family-portrait manner. The mother lay underground now, long since forgotten — the sisters and brother had a hundred different interests of their own, and, familiar still, were utterly estranged from each other. Some few score of years afterwards, when all the parties represented are grown old, what bitter satire there is in those flaunting childish family-portraits, with their farce of sentiment and smiling lies, and innocence so self-conscious and self-satisfied. Osborne’s

Whatever any of us may have thought about Hatsumomo, she was like an empress in our okiya since she earned the income be which we all lived. And being an empress she would have been very displeased, upon returning late at night, to find her palace dark and all the servants asleep. That is to say, when she came home too drunk to unbutton her socks, someone had to unbutton them for her; and if she felt hungry, she certainly wasn't going to stroll into the kitchen and prepare something by herself--such as an umeboshi ochazuke, which was a favorite snack of hers, made with leftover rice and pickled sour plums, soaked in hot tea. Actually our okiya wasn't at all unusual in this respect. The job of waiting up to bow and welcome the geisha home almost always fell to the most junior of the "cocoons"--as the young geisha-in-training were often called. And from the moment I began taking lessons at the school, the most junior cocoon in our okiya was me. Long before midnight, Pumpkin and the two elderly maids were sound asleep on their futons only a meter or so away on the wood floor of the entrance hall; but I had to go on kneeling there, struggling to stay awake until sometimes as late as two o'clock in the morning. Granny's room was nearby and she slept with her light on and her door opened a crack. The bar of light that fell across my empty futon made me think of a day, not long before Satsu [Chiyo's sister] and I were taken away from our village, when I'd peered into the back room of our house to see my mother asleep there. My father had draped fishing nets across the paper screens to darken the room, but it looked so gloomy I decided to open one of the windows; and when I did, a strip of bright sunlight fell across my mother's futon and showed her hand so pale and bony. To see the yellow lights streaming from Granny's room onto my futon...I had to wonder if my mother was still alive. We ere so much alike, I felt sure I would have known if she'd died; but of course, I'd had no sign one way or the other.

early childhood she had given her deepest trust, and which for half a century has suggested what she might do, think, feel, desire, and become, has suddenly fallen silent. Now, at last, all those books have no instructions for her, no demands—because she is just too old. In the world of classic British fiction, the one Vinnie knows best, almost the entire population is under fifty, or even under forty—as was true of the real world when the novel was invented. The few older people—especially women—who are allowed into a story are usually cast as relatives; and Vinnie is no one’s mother, daughter, or sister. People over fifty who aren’t relatives are pushed into minor parts, character parts, and are usually portrayed as comic, pathetic, or disagreeable. Occasionally one will appear in the role of tutor or guide to some young protagonist, but more often than not their advice and example are bad; their histories a warning rather than a model. In most novels it is taken for granted that people over fifty are as set in their ways as elderly apple trees, and as permanently shaped and scarred by the years they have weathered. The literary convention is that nothing major can happen to them except through subtraction. They may be struck by lightning or pruned by the hand of man; they may grow weak or hollow; their sparse fruit may become misshapen, spotted, or sourly crabbed. They may endure these changes nobly or meanly. But they cannot, even under the best of conditions, put out new growth or burst into lush and unexpected bloom. Even today there are disproportionately few older characters in fiction. The

True love is above all reliable. So we do the best we can to follow through, and that sometimes, maybe often, especially with our elderly mothers or mothers-in-law (if we are lucky enough to have family elders), we get a little frazzled and cross and want to scream; but we still wait in a doctor's office, or drive to a hair appointment, or play cards all afternoon, or drink sweetened tea when we prefer it plain, and we may think bad thoughts once in a while. And that is _okay_. Better than okay. The wisest women both here and gone have known--and demonstrated-- that our actions speak loudest when it comes to love. They also know we will never regret spending this time, regardless of how we feel about it sometimes, because mothers were once daughters and that's the way life is meant to roll. (p. 140-141)

Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

The sunlight is dancing along the whitecaps. It looks as if the sea were filled with thousands upon thousands of flickering stars. Perhaps each one is what remains of every soul who has ever lived; perhaps time is not a continuum, but rather, past, present, and future are always and forever unspooling. The young man standing beside him is the infant he placed on his mother’s belly; the husband and father whose salvation comes in opening his own heart; the elderly astrophysicist who devotes his life to the hunt for habitable exoplanets beyond our solar system. The whole crowd is here, invisible, surrounding them. The air shimmers with everyone he has ever loved. He is near the end of his life, and in another sphere, he is also just beginning. He would like to believe this. And why not? He will find out soon enough.

On one occasion Jimmy is said to have given the elderly, impoverished mother of a young hood five thousand dollars. The woman’s son was said to have owed his mother the money but had refused to pay her. Jimmy was apparently so incensed at this lack of regard for motherhood that he gave the woman the five thousand in the morning, claiming it was from her son, and then allegedly killed the woman’s son before dusk.

When states need to slash government spending on education, health care, or old age pensions, mothers, daughters, sisters, and wives must pick up the slack, diverting their energies to care for the young, the sick, and the elderly. Capitalism thrives on women’s unpaid labor in the home because women’s care work supports lower taxes. Lower taxes mean higher profits for those already at the top of the income ladder—mostly men.

Five months after Zoran's disappearance, his wife gave birth to a girl. The mother was unable to nurse the child. The city was being shelled continuously. There were severe food shortages. Infants, like the infirm and the elderly, were dying in droves. The family gave the baby tea for five days, but she began to fade. "She was dying," Rosa Sorak said. "It was breaking our hearts." Fejzić, meanwhile, was keeping his cow in a field on the eastern edge of Goražde, milking it at night to avoid being hit by Serbian snipers. "On the fifth day, just before dawn, we heard someone at the door," said Rosa Sorak. "It was Fadil Fejzić in his black rubber boots. He handed up half a liter of milk he came the next morning, and the morning after that, and after that. Other families on the street began to insult him. They told him to give his milk to Muslims, to let the Chetnik children die. He never said a word. He refused our money. He came 442 days, until my daughter-in-law and granddaughter left Goražde for Serbia." The Soraks eventually left and took over a house that once belonged to a Muslim family in the Serbian-held town of Kopaci. Two miles to the east. They could no longer communicate with Fejzić. The couple said they grieved daily for their sons. They missed their home. They said they could never forgive those who took Zoran from them. But they also said that despite their anger and loss, they could not listen to other Sebs talking about Muslims, or even recite their own sufferings, without telling of Fejzić and his cow. Here was the power of love. What this illiterate farmer did would color the life of another human being, who might never meet him, long after he was gone, in his act lay an ocean of hope.

I fancy my father thought me an odd child, and had little fondness for me; though he was very careful in fulfilling what he regarded as a parent's duties. But he was already past the middle of life, and I was not his only son. My mother had been his second wife, and he was five-and-forty when he married her. He was a firm, unbending, intensely orderly man, in root and stem a banker, but with a flourishing graft of the active landholder, aspiring to county influence: one of those people who are always like themselves from day to day, who are uninfluenced by the weather, and neither know melancholy nor high spirits. I held him in great awe, and appeared more timid and sensitive in his presence than at other times; a circumstance which, perhaps, helped to confirm him in the intention to educate me on a different plan from the prescriptive one with which he had complied in the case of my elder brother, already a tall youth at Eton. My brother was to be his representative and successor; he must go to Eton and Oxford, for the sake of making connexions, of course: my father was not a man to underrate the bearing of Latin satirists or Greek dramatists on the attainment of an aristocratic position. But intrinsically, he had slight esteem for "those dead but sceptred spirits"; having qualified himself for forming an independent opinion by reading Potter's Aeschylus, and dipping into Francis's Horace. To this negative view he added a positive one, derived from a recent connexion with mining speculations; namely, that scientific education was the really useful training for a younger son. Moreover, it was clear that a shy, sensitive boy like me was not fit to encounter the rough experience of a public school. Mr. Letherall had said so very decidedly. Mr. Letherall was a large man in spectacles, who one day took my small head between his large hands, and pressed it here and there in an exploratory, suspicious manner - then placed each of his great thumbs on my temples, and pushed me a little way from him, and stared at me with glittering spectacles. The contemplation appeared to displease him, for he frowned sternly, and said to my father, drawing his thumbs across my eyebrows - 'The deficiency is there, sir-there; and here,' he added, touching the upper sides of my head, 'here is the excess. That must be brought out, sir, and this must be laid to sleep.' I was in a state of tremor, partly at the vague idea that I was the object of reprobation, partly in the agitation of my first hatred - hatred of this big, spectacled man, who pulled my head about as if he wanted to buy and cheapen it. ("The Lifted Veil")

It wasn't until the 1920s that a bare majority of children grew up in families where the father's labor purchased the family's provisions, while their mother did unpaid child care, elder care, and housework. The Great Depression and World War II disrupted this family form, but it roared back in the 1950s, when the percentage of wives and mothers who were supported entirely by their husbands' wages reached a high that has never been equaled, before or since.

and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

On a hike in East Africa 2 million years ago, you might well have encountered a familiar cast of human characters: anxious mothers cuddling their babies and clutches of carefree children playing in the mud; temperamental youths chafing against the dictates of society and weary elders who just wanted to be left in peace; chest-thumping machos trying to impress the local beauty and wise old matriarchs who had already seen it all. These archaic humans loved, played, formed close friendships and competed for status and power – but so did chimpanzees, baboons and elephants. There was nothing special about humans. Nobody, least of all humans themselves, had any inkling that their descendants would one day walk on the moon, split the atom, fathom the genetic code and write history books. The most important thing to know about prehistoric humans is that they were insignificant animals with no more impact on their environment than gorillas, fireflies or jellyfish.

Despite their chores, the boys had many empty hours to run around by the river or chase wild rabbits. They knew exactly what their caste permitted or prohibited; instinct, and eavesdropping on the conversation of elders, had demarcated the borders in their consciousness as clearly as stone walls. Still, their mother worried that they would get into trouble. She waited anxiously for the threshing and winnowing to finish, when they would be occupied under her eye, sifting the chaff for stray grain.

Along the way, I learned the Jewish concept of tikkun olam, which means 'the healing of the world' and is accomplished through presence in the midst of pain. It can be summarized in the phrase "I'm here with you and I love you" and is accomplished through simple acts of presence. It became a rallying cry for me in my work as a funeral director. Rachel Naomi Remen, in an interview with Krista Tippett, describes it as 'a collective task. It involves all people who have ever been born, all people presently alive, all people yet to be born. We are all healers of the world...It's not about healing the world by making a huge difference. It's about the world that touches you.' Presence and proximity before performance. As I took that to heart, I started to see small, everyday examples of tikkun olam everywhere. When a mother comforts a child, she's healing the world. Every time someone listens to another - deeply listens - she's healing the world. A nurse who bathes the weakened body of an elderly patient is healing the world. The teacher who invests herself in her students is healing the world. The plumber who makes the inner workings of a house run smoothly is healing the world. A funeral director who finds that he can heal the world even at his family's business. When we practice presence and proximity, we may not change anyone, we may not shift culture or move mountains, but it's a healing act, if for none other than ourselves. When we do our work with kindness - no matter what kind of work - if we're doing it with presence, we're practicing tikkun olam.

If a man takes a wife and, after lying with her, dislikes her and slanders her and gives her a bad name, saying, ‘I married this woman, but when I approached her, I did not find proof of her virginity,’ then the girl’s father and mother . . . shall display the cloth [that the couple slept on] before the elders of the town . . . If, however, the charge is true and no proof of the girl’s virginity can be found, she shall be brought to the door of her father’s house and there the men of her town shall stone her to death. – DEUTERONOMY 22:13 – 21

[Harriet Tubman] also looked out for other African-Americans in town, opening the first home in the country for elderly and indigent blacks. When Dorothy and Ros were small, the elderly Tubman rode a bicycle up and down South Street, stopping to ask for food donations. If she had specific needs, she sat on the back porch and waited for the lady of the house, with whom she would chat and ask for bedding or clothing for her residents. One of Ros's nieces said, "Mother had coffee with Harriet and would always leave a ham or turkey for her for the holiday.

Vaccination works,” my father explains, “by enlisting a majority in the protection of a minority.” He means the minority of the population that is particularly vulnerable to a given disease. The elderly, in the case of influenza. Newborns, in the case of pertussis. Pregnant women, in the case of rubella. But when relatively wealthy white women vaccinate our children, we may also be participating in the protection of some poor black children whose single mothers have recently moved and have not, as a product of circumstance rather than choice, fully vaccinated them.

How nice that our former stable boy has begotten a namesake from my elder daughter,” the countess remarked acidly. “This will be the first of many brats, I am sure. Regrettably there is still no heir to the earldom…which is your responsibility, I believe. Come to me with news of your impending marriage to a bride of good blood, Westcliff, and I will evince some satisfaction. Until then, I see little reason for congratulations.” Though he displayed no emotion at his mother’s hard-hearted response to the news of Aline’s child, not to mention her infuriating preoccupation with the begetting of an heir, Marcus was hard-pressed to hold back a savage reply. In the midst of his darkening mood, he became aware of Lillian’s intent gaze. Lillian stared at him astutely, a peculiar smile touching her lips. Marcus arched one brow and asked sardonically, “Does something amuse you, Miss Bowman?” “Yes,” she murmured. “I was just thinking that it’s a wonder you haven’t rushed out to marry the first peasant girl you could find.” “Impertinent twit!” the countess exclaimed. Marcus grinned at the girl’s insolence, while the tightness in his chest eased. “Do you think I should?” he asked soberly, as if the question was worth considering. “Oh yes,” Lillian assured him with a mischievous sparkle in her eyes. “The Marsdens could use some new blood. In my opinion, the family is in grave danger of becoming overbred.” “Overbred?” Marcus repeated, wanting nothing more than to pounce on her and carry her off somewhere. “What has given you that impression, Miss Bowman?” “Oh, I don’t know…” she said idly. “Perhaps the earth-shattering importance you attach to whether one should use a fork or spoon to eat one’s pudding.” “Good manners are not the sole province of the aristocracy, Miss Bowman.” Even to himself, Marcus sounded a bit pompous. “In my opinion, my lord, an excessive preoccupation with manners and rituals is a strong indication that someone has too much time on his hands.” Marcus smiled at her impertinence. “Subversive, yet sensible,” he mused. “I’m not certain I disagree.” “Do not encourage her effrontery, Westcliff,” the countess warned. “Very well—I shall leave you to your Sisyphean task.” “What does that mean?” he heard Daisy ask. Lillian replied while her smiling gaze remained locked with Marcus’s. “It seems you avoided one too many Greek mythology lessons, dear. Sisyphus was a soul in Hades who was damned to perform an eternal task…rolling a huge boulder up a hill, only to have it roll down again just before he reached the top.” “Then if the countess is Sisyphus,” Daisy concluded, “I suppose we’re…” “The boulder,” Lady Westcliff said succinctly, causing both girls to laugh. “Do continue with our instruction, my lady,” Lillian said, giving her full attention to the elderly woman as Marcus bowed and left the room. “We’ll try not to flatten you on the way down.

I have a friend whose elderly mother lives with her and is driving her crazy. Her mother was once a talented artist, an intellectual with myriad interests. Now, my friend says, “she gets up in the morning and makes a cup of coffee and she’s so slow, doing it. I mean, I just watch her sometimes to see how she can possibly be so slow. Then she sits at the kitchen table and talks about what might be for lunch. I just can’t stand it! All she talks about is her cup of coffee in the morning and the weather and what her next meal will be. I really wonder…..is there any meaning to the end of life?” I suppose one way to answer that question is to think about how a baby’s meaning in life is a ray of sunshine, the color red, the nearness of his mother’s flesh. For a teenager, it is music, fitting in, hormone management. In midlife, meaning comes from focusing on our families, our jobs, our involvement with the world outside our kitchens. Which is to say that the meaning of life is ever-changing, even as we are. Who’s to say that the richest time of life might not be when a cup of morning coffee fills the world? If you found a holy man hidden away on a mountain who found fulfillment in such seemingly simple things, would you not admire him?

I could do anything—be anything. I could be a blackberry farmer. I could worry about phone bills and nipping out to the corner shop for milk and bread of a morning. Little Declan Jr. could learn to walk and talk with his real father, alive and well, and I could teach him how to wear a waistcoat with just the right amount of tragic charm, take him to school in a few years, maybe makehim a little sister to look out for, someone to keep him on his toes. He could play a sport—tennis, maybe, or football. I’d attend parent-teacher meetings and have after-work drinks with the neighbors, talking about how well so-and-so is doing, and why yes, Declan Jr. is learning to play the piano. Top of his class, you know—he has his mother’s grace… I could see all of that, as clear in my mind as sunlight on fresh snow, and so much more. Just living day to day. One morning we could have picnics, my family and I, next to blue glacial lakes. One afternoon my son would be old enough to meet a girl, get in a fight, need to shave. One evening his sister will need help with her homework, and he’ll complain, but he’ll help. And then one day the Elder Gods would descend from a blood-red sky in chariots lashed together from bone and flame and take away all my blackberries.

Drawing near the family parlor, Marcus paused beside the half-open door as he heard his mother lecturing the Bowman sisters. Her complaint appeared to hinge upon the sisters’ habit of speaking to the footmen who served them at the dinner table. “But why shouldn’t I thank someone for doing me a service?” he heard Lillian ask with genuine perplexity. “It’s polite to say thank you, isn’t it?” “You should no more thank a servant than you would thank a horse for allowing you to ride it, or a table for bearing the dishes you place upon it.” “Well, we’re not discussing animals or inanimate objects, are we? A footman is a person.” “No,” the countess said coldly. “A footman is a servant.” “And a servant is a person,” Lillian said stubbornly. The elderly woman replied in exasperation. “Whatever your view of a footman is, you must not thank him at dinner. Servants neither expect nor desire such condescension, and if you insist on putting them in the awkward position of having to respond to your remarks, they will think badly of you…as will everyone else. Do not insult me with that vapid stare, Miss Bowman! You come from a family of means—surely you employed servants at your New York residence!” “Yes,” Lillian acknowledged pertly, “but we talked to ours.

We do not have to indulge in too much psychological guesswork to see where Edward’s true affections lay. As a child he had seen his father and elder brothers die fighting against a Danish invader. His mother had abandoned him in order to marry that invader and become Cnut’s queen. His father-in-law had collaborated with Cnut to become the Danish king’s right-hand man, and had murdered Edward’s only remaining brother. It should hardly surprise us that, when he thought about the succession, the childless king should want to thwart his Anglo-Danish in-laws and advance the fortunes of the family that had sheltered and raised him.6

How thin he was, I thought, looking at him now, his long pale legs so skinny as they stretched out before him. And how fat I had grown. When had that happened? The body going to flab. My mother had been hounding me about it for years, encouraging me to go to the gym, but there was something comforting to me about it. I was an elderly man, after all, with the kind of girth one expected from an elderly man. It was strange, though, since I wasn’t much of an eater, wasn’t much of a drinker and yet was still going to seed. Not that it mattered now anyway. What would be the point of losing weight when I had only a few months left to live?

Sis rolls her eyes and leads the elderly lady over to the S-shaped tables crammed with silver trays of ham biscuits, pickled shrimp, stuffed mushrooms, venison pate, fruit and cheese in ornately carved-out watermelons, smoked salmon with all the trimmings, sausage balls, and pimento cheese garnished with little cocktail pickles. Sis's mama gets a nibble of shrimp and a ham biscuit and points to another corner of the tent where Richadene's brother, Melvin, is carving a beef tenderloin and serving it on rolls with horseradish and mayonnaise. Next to Melvin, R.L.'s chef friend from Savannah is serving up shrimp and grits in large martini glasses.

Mother said: “Isn’t it better for the press to be able to criticize everyone equally?” “A wonderful idea,” he said. “But you socialists live in a dream world. We practical men know that Germany cannot live on ideas. People must have bread and shoes and coal.” “I quite agree,” Mother said. “I could use more coal myself. But I want Carla and Erik to grow up as citizens of a free country.” “You overrate freedom. It doesn’t make people happy. They prefer leadership. I want Werner and Frieda and poor Axel to grow up in a country that is proud, and disciplined, and united.” “And in order to be united, we need young thugs in brown shirts to beat up elderly Jewish shopkeepers?

To the memory of my parents My Mother Sea waves, golden sand, pilgrims' faith, Rameswaram Mosque Street, all merge into one, My Mother! You come to me like heaven's caring arms. I remember the war days when life was challenge and toil— Miles to walk, hours before sunrise, Walking to take lessons from the saintly teacher near the temple. Again miles to the Arab teaching school, Climb sandy hills to Railway Station Road, Collect, distribute newspapers to temple city citizens, Few hours after sunrise, going to school. Evening, business time before study at night. All this pain of a young boy, My Mother you transformed into pious strength With kneeling and bowing five times For the Grace of the Almighty only, My Mother. Your strong piety is your children's strength, You always shared your best with whoever needed the most, You always gave, and gave with faith in Him. I still remember the day when I was ten, Sleeping on your lap to the envy of my elder brothers and sisters It was full moon night, my world only you knew Mother! My Mother! When at midnight I woke with tears falling on my knee You knew the pain of your child, My Mother. Your caring hands, tenderly removing the pain Your love, your care, your faith gave me strength To face the world without fear and with His strength. We will meet again on the great Judgement Day, My Mother! APJ Abdul Kalam

his book, Curry cites multiple examples of people who chose love as their response to seemingly hopeless situations—from the church elders who cared for him after his mother died when he was twelve to public figures like civil rights activist Fannie Lou Hamer and Franklin Roosevelt’s Secretary of Labor Francis Perkins, who fought for justice all their lives. But before they could respond in love, each had to face and accept their pain, not as an expression of God’s will, but as the arena in which they were called to embody God’s love for someone else. “Love is not always easy,” Curry writes, “but like with muscles we get stronger both with repetition and as the burden gets heavier. And it works.”[45]

Humans are free. Although we can't fly through the skies all alone, if we can think it, we can do almost anything. We can sleep when we're sleepy. We are free to start or stop anything whenever we wish. Of course, it is a bit hindered by common sense, moralities, and the rules of society. Walking nude out in the streets, stealing from the elderly, and even killing, we can do all of this as long as we throw out our morals. Which is why they drill these laws in our head when we are children. And yet, people still continue to fight, deceive, and steal from each other. And so, people suffer because they live. Even now, there are events of happiness and unhappiness going on all over the world... What can we do to make everyone happy? Of course that's impossible for me to know. If the answer to that could be found in the shallow wisdoms of a kid, wars would have stopped long ago. But I also dislike just leaving that problem up to society or the government. After all, a great person is just one who follows the popular will of the people. In this world, the essence of a frank honest human is just an idealization. I'm sure that there's nothing that can make everyone happy. Happiness is relative. And that's how people want it. Evil is also relative. Mothers can become demons when they do anything to protect their child. Yet it's usually seen as admirable. But when a person does anything for the country he loves, wars break out. Isn't it all the same thing? No matter how much a person pretends to be good and kind, he will still have negative aspects. But nobody really tries to notice that fact. Why is that? They all try to place the blame on others, and never even consider the possibility that they themselves may have played part in the problem. Just what the hell am I thinking? The world isn't going to change no matter what I think. Then what should I be doing? I don't really want to do anything. I don't want to order nor trouble anyone. That's just laziness, I guess. I don't go to school nor do I work and I've been wasting my time away since noon. Look at me, talking about the freedom of humans when I'm just some suspicious punk in this down. In conclusion, I have nothing.

In any group of dolphins you’ll find cliques and posses, duos and trios and quartets, mothers and babies and spinster aunts, frisky bands of horny teenage males, wily hunters, burly bouncers, sage elders—and their associations are anything but random. Dolphins are strategists. They’re also highly social chatterboxes who recognize themselves in the mirror, count, cheer, giggle, feel despondent, stroke each other, adorn themselves, use tools, make jokes, play politics, enjoy music, bring presents on a date, introduce themselves, rescue one another from dangerous situations, deduce, infer, manipulate, improvise, form alliances, throw tantrums, gossip, scheme, empathize, seduce, grieve, comfort, anticipate, fear, and love—just like us.

Go back. Open the bedroom door and send young Aster down the stairs. Place the groom on his feet and draw him away from the bed. Wipe the sheet clean of the bride’s blood. Shake it straight and flatten its wrinkles. Slide off that necklace and return it to the girl as she races to her mother. Fix what has been broken in her, mend it shut again. Clothe him in his wedding finery. Let there be no light. Allow only shadows into this kingdom of man’s making. See him alone in the room. See him free of a father’s attention. See him step beyond the reach of elders and all who advise growing boys on the perils of weakness. Here is Kidane, shaking loose of unseen bindings. Here he is, gifting himself the freedom to tremble. All advice has been taken back and he is no longer the groom instructed to break flesh and draw blood and bring a girl to earthy cries. See this man in the tender moment before he takes his wife. See him wrestle with the first blooms of untapped emotion. Let the minutes stretch. Remove the expectations of a father. Remove the admonishments to stand tall and stay strong. Eliminate the birthright, the privilege of nobility, the weight of ancestors and blood. Erase his father’s name and that of his grandfather’s father and that of the long line of men before them. Let him stand in the middle of that empty bedroom in his wedding tunic and trousers, in his gilded cape and gold ring, and then disappear his name, too. Make of him nothing and see what emerges willingly, without taint of duty or fear.

Sonnet of Norms It is not patriarchal to hold the door for a lady, It is not cowardly to leave your seat to the elderly. But it is barbaric to harass a breastfeeding mother, And prehistoric to force a woman carry a pregnancy. There are norms that nourish the societal fabric, Then there are norms out of touch with age and times. Beyond both freedom and obedience as a whole being, You ought to realize where and how to draw the lines. The problem is that most do not know when to rebel, They rebel out of boredom to seek adventure not justice. They commit reckless vandalism in the name of activism, And feel proud while committing the most heinous deeds. Norms require careful scrutiny, not headless rebellion. Hence, quite often rebels become the new face of oppression.

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

On a Sunday this January, probably of whatever year it is when you read this (at least as long as I’m living), I will probably be preaching somewhere in a church on “Sanctity of Human Life Sunday.” Here’s a confession: I hate it. Don’t get me wrong. I love to preach the Bible. And I love to talk about the image of God and the protection of all human life. I hate this Sunday not because of what we have to say, but that we have to say it at all. The idea of aborting an unborn child or abusing a born child or starving an elderly person or torturing an enemy combatant or screaming at an immigrant family, these ought all to be so self-evidently wrong that a “Sanctity of Human Life Sunday” ought to be as unnecessary as a “Reality of Gravity Sunday.” We shouldn’t have to say that parents shouldn’t abort their children, or their fathers shouldn’t abandon the mothers of their babies, or that no human life is worthless regardless of age, skin color, disability, or economic status. Part of my thinking here is, I hope, a sign of God’s grace, a groaning by the Spirit at this world of abortion clinics and torture chambers (Rom. 8:22–23). But part of it is my own inability to see the spiritual combat zone that the world is, and has been from Eden onward. This dark present reality didn’t begin with the antebellum South or with the modern warfare state, and it certainly didn’t begin with the Roe v. Wade Supreme Court decision. Human dignity is about the kingdom of God, and that means that in every place and every culture human dignity is contested.

People often have a romantic ideal of the forest, but if you sit under a tree, every insect within a ten-metre radius will make a beeline for you. It’s not romantic. It is, however, transformative. To feel its pulse, its rhythm, its life. To learn its ways, its regenerative power, its creative prowess. When we look at trees, we think of them as trucks, branches, and leaves. We forget that under the ground there is a vast and complex system of intertwined roots that is as large and fascinating as the system above the soil. It is through this underground system that the trees talk to each other, warn each other of danger, help the sick trees, support the elderly ones, and generally have an elaborate and purposeful way of communicating with the whole ecological community.

bombs poured down from the sky exploding across trachimbrod in bursts of light and heat those watching the festivities hollered ran frantically they jumped into the bubbling splashing frantically dynamic water not after the sack of gold buy to save themselves they stayed under as long as they could they surfaced to seize air and look for loved ones my safran picked up his wife and carried her like a newlywed into the water which seemed amid the falling trees and hackling crackling explosions the safest place hundreds of bodies poured into the brod that river with my name I embraced them with open arms come to me come I wanted to save them all to save everybody from everybody the bombs rained from the sky and it was not the explosions or scattering shrapnel that would be our death not the heckling cinders not the laughing debris but all of the bodies bodies flailing and grabbing hold of one another bodies looking something to hold on to my safran lost sight of his wife who was carried deeper into me by the pull of the bodies the silent shrieks were carried in bubbles to the surface where they popped PLEASE PLEASE PLEASE PLEASE the kicking in zosha’s belly became more and more PLEASE PLEASE the baby refused to die like this PLEASE the bombs came down cackling smoldering and my safran was able to break free from the human mass and float downstream over the small falls to clearer waters zosha was pulled down PLEASE and the baby refusing to die like this was pulled up and out of her body turning the waters around her red she surfaced like a bubble to the light to oxygen to life to life WAWAWAWAWAWA she cried she was perfectly healthy and she would have lived except for the umbilical cord that pulled her back under toward her mother who was barely conscious but conscious of the cord and tried to break it with her hands and then bite it with her teeth but could not it would not be broken and she died with her perfectly healthy nameless baby in her arms she held it to her chest the crowd pulled itself into itself long after the bombing ceased the confused the frightened the desperate mass of babies children teenagers adults elderly all pulled at each other to survive but pulled each other into me drowning each other killing each other the bodies began to rise one at a time until I couldn’t be seen through all of the bodies blue skin open white eyes I was invisible under them I was the carcass they were the butterflies white eyes blue skin this is what we’ve done we’ve killed our own babies to save them

While Agrippa never ruled in his own right his genes were intermingled in the blood of the Domus Augusta and it was his descendants who were destined for prominence. His daughter Vipsania Agrippina married Augustus’ step-son Tiberius, and through her Agrippa was grandfather to Drusus the Younger. As son-in-law to Augustus, his other daughter, Agrippina the Elder, married Germanicus, the son of Drusus the Elder (Nero Claudius Drusus), and through her Agrippa was the grandfather both of the future emperor Caligula and Agrippina the Younger, the mother of Emperor Nero – Agrippa’s great-grandson. Iulia also bore Agrippa three sons who were adopted by Augustus himself as his heirs, all of whom met tragic ends while still young men. Had they lived, and one of these succeeded him as emperor, the story of the Roman Empire may have taken a very different course.

She looked at her mother. The way her shoulders always seemed to droop, the way her eyes were always shifting. Suddenly, Esi was filled with a horrible shame. She remembered the first time she'd seen an elder spit on the captives in the town square. The man had said, 'Northerners, they are not even people. They are the dirt that begs for spit.' Esi was five years old then. His words had felt like a lesson, and the next time she passed, she timidly gathered her won spit and launched it at a little boy who stood huddled with his mother. The boy had cried out, speaking a language that Esi didn't understand, and Esi had felt bad, not for having spit, but for knowing how angry her mother would have been to see her do it. Now all Esi could picture was her own mother behind the dull metal of the cages. Her own mother, huddled with a sister she would never know.

We hear a great deal about the rudeness of the rising generation. I am an oldster myself and might be expected to take the oldsters’ side, but in fact I have been far more impressed by the bad manners of parents to children than by those of children to parents. Who has not been the embarrassed guest at family meals where the father or mother treated their grown-up offspring with an incivility which, offered to any other young people, would simply have terminated the acquaintance? Dogmatic assertions on matters which the children understand and their elders don’t, ruthless interruptions, flat contradictions, ridicule of things the young take seriously—sometimes of their religion—insulting references to their friends, all provide an easy answer to the question ‘Why are they always out? Why do they like every house better than their home?’ Who does not prefer civility to barbarism?

It was a sad fact that the commonest complaint in the outpatient department was “Rasehn . . . libehn . . . hodehn,” literally, “My head . . . my heart . . . and my stomach,” with the patient’s hand touching each part as she pronounced the words. Ghosh called it the RLH syndrome. The RLH sufferers were often young women or the elderly. If pressed to be more specific, the patients might offer that their heads were spinning (rasehn yazoregnal) or burning (yakatelegnal ), or their hearts were tired (lib dekam), or they had abdominal discomfort or cramps (hod kurteth), but these symptoms were reported as an aside and grudgingly, because rasehn-libehn-hodehn should have been enough for any doctor worth his salt. It had taken Matron her first year in Addis to understand that this was how stress, anxiety, marital strife, and depression were expressed in Ethiopia—somatization was what Ghosh said the experts called this phenomenon. Psychic distress was projected onto a body part, because culturally it was the way to express that kind of suffering. Patients might see no connection between the abusive husband, or meddlesome mother-in-law, or the recent death of their infant, and their dizziness or palpitations. And they all knew just the cure for what ailed them: an injection. They might settle for mistura carminativa or else a magnesium trisilicate and belladonna mixture, or some other mixture that came to the doctor’s mind, but nothing cured like the marfey—the needle. Ghosh was dead against injections of vitamin B for the RLH syndrome, but Matron had convinced him it was better for Missing to do it than have the dissatisfied patient get an unsterilized hypodermic from a quack in the Merkato. The orange B-complex injection was cheap, and its effect was instantaneous, with patients grinning and skipping down the hill. T

Watching, the ancient bull whale was swept up in memories of his own birthing. His mother had been savaged by sharks three months later; crying over her in the shallows of Hawaiki, he had been succoured by the golden human who became his master. The human had heard the young whale’s distress and had come into the sea, playing a flute. The sound was plangent and sad as he tried to communicate his oneness with the young whale’s mourning. Quite without the musician knowing it, the melodic patterns of the flute’s phrases imitated the whalesong of comfort. The young whale drew nearer to the human, who cradled him and pressed noses with the orphan in greeting. When the herd travelled onward, the young whale remained and grew under the tutelage of his master. The bull whale had become handsome and virile, and he had loved his master. In the early days his master would play the flute and the whale would come to the call. Even in his lumbering years of age the whale would remember his adolescence and his master; at such moments he would send long, undulating songs of mourning through the lambent water. The elderly females would swim to him hastily, for they loved him, and gently in the dappled warmth they would minister to him. In a welter of sonics, the ancient bull whale would communicate his nostalgia. And then, in the echoing water, he would hear his master’s flute. Straight away the whale would cease his feeding and try to leap out of the sea, as he used to when he was younger and able to speed toward his master. As the years had burgeoned the happiness of those days was like a siren call to the ancient bull whale. But his elderly females were fearful; for them, that rhapsody of adolescence, that song of the flute, seemed only to signify that their leader was turning his thoughts to the dangerous islands to the south-west.

But for the rest of the party, he would feel strangely elsewhere, as if floating above the room, and at dinner, where he would be seated not with the bright young things of the gathering but, rather, among their parents’ friends and relations—the father’s sister, for example, or the mother’s elderly uncle—he would feel the full force of his undeniable otherness, how what he had striven to conceal had been recognized and accounted for by everyone in their circle. From the other end of the table would occasionally come gusts of laughter, and his seatmate would shake his or her head indulgently, before turning to him and commenting on the irrepressible frivolity of the young, and how one must allow them such latitudes. Sometimes after saying this they would realize their mistake, and hastily add that he, too, must have his moments of mirth, but other times they would not; he would be aged before his time, cast from the island of youth not by his years but by his temperament

Anti-voting lawmakers perhaps weren’t intending to make it harder for married white women to vote, but that’s exactly what they did by requiring an exact name match across all forms of identification in many states in recent years. Birth certificates list people’s original surnames, but if they change their names upon marriage, their more recent forms of ID usually show their married names. Sandra Watts is a married white judge in the state of Texas who was forced to use a provisional ballot in 2013 under the state’s voter ID law. She was outraged at the imposition: “Why would I want to vote provisional ballot when I’ve been voting regular ballot for the last forty-nine years?” Like many women, she included her maiden name as her middle name when she took her husband’s last name—and that’s what her driver’s license showed. But on the voter rolls, her middle name was the one her parents gave her at birth, which she no longer used. And like that, she lost her vote—all because of a law intended to suppress people like Judge Watts’s fellow Texan Anthony Settles, a Black septuagenarian and retired engineer. Anthony Settles was in possession of his Social Security card, an expired Texas identification card, and his old University of Houston student ID, but he couldn’t get a new photo ID to vote in 2016 because his mother had changed his name when she remarried in 1964. Several lawyers tried to help him track down the name-change certificate in courthouses, to no avail; his only recourse was to go to court for a new one, at a cost of $250. Elderly, rural, and low-income voters are more likely not to have birth certificates or to have documents containing clerical errors. Hargie Randell, a legally blind Black Texan who couldn’t drive but who had a current voter registration card used before the new Texas law, had to arrange for people to drive him to the Department of Public Safety office three times, and once to the county clerk’s office an hour away, only to end up with a birth certificate that spelled his name wrong by one letter.

that he had been appointed Bishop of D—— What truth was there, after all, in the stories which were invented as to the early portion of M. Myriel’s life? No one knew. Very few families had been acquainted with the Myriel family before the Revolution. M. Myriel had to undergo the fate of every newcomer in a little town, where there are many mouths which talk, and very few heads which think. He was obliged to undergo it although he was a bishop, and because he was a bishop. But after all, the rumors with which his name was connected were rumors only,— noise, sayings, words; less than words — palabres, as the energetic language of the South expresses it. However that may be, after nine years of episcopal power and of residence in D——, all the stories and subjects of conversation which engross petty towns and petty people at the outset had fallen into profound oblivion. No one would have dared to mention them; no one would have dared to recall them. M. Myriel had arrived at D—— accompanied by an elderly spinster, Mademoiselle Baptistine, who was his sister, and ten years his junior. Their only domestic was a female servant of the same age as Mademoiselle Baptistine, and named Madame Magloire, who, after having been the servant of M. le Cure, now assumed the double title of maid to Mademoiselle and housekeeper to Monseigneur. Mademoiselle Baptistine was a long, pale, thin, gentle creature; she realized the ideal expressed by the word “respectable”; for it seems that a woman must needs be a mother in order to be venerable. She had never been pretty; her whole life, which had been nothing but a succession of holy deeds, had finally conferred upon her a sort of pallor and transparency; and as she advanced in years she had acquired what may be called the beauty of goodness. What had been leanness in her youth had become transparency in her maturity; and this diaphaneity allowed the angel to be seen. She was a soul rather than a virgin. Her person seemed made of a shadow; there was hardly sufficient body to provide for sex; a little matter enclosing a light; large eyes forever drooping;— a mere

He must be “good” not only in order to please his parents and not only to avoid being punished by them; behind their authority stands another, nameless and impersonal, infinitely harder to please, and bottomlessly cruel. And this filters into the child’s consciousness through his parents’ tone of voice as he is being exhorted, punished, or loved; in the sudden, uncontrollable note of fear heard in his mother’s or his father’s voice when he has strayed beyond some particular boundary. He does not know what the boundary is, and he can get no explanation of it, which is frightening enough, but the fear he hears in the voices of his elders is more frightening still. The fear that I heard in my father’s voice, for example, when he realized that I really believed I could do anything a white boy could do, and had every intention of proving it, was not at all like the fear I heard when one of us was ill or had fallen down the stairs or strayed too far from the house. It was another fear, a fear that the child, in challenging the white world’s assumptions, was putting himself in the path of destruction.

The long, involved conversation he'd had with Merritt after breakfast had been full of revelations about the duke's long-ago affair with Cordelia, Lady Ormande, and its consequences- one of which was very likely Keir himself. Which meant the red-haired woman at the threshold could very well be his half sister, and the wailing imp in her arms his niece. Having been raised by elderly parents, Keir had never expected a sibling. His rowdy pack of friends were his brothers, and the men at the distillery were his extended family. It was strange to think of having a sister. It shocked him, in fact, to realize that for the first time in his life, here was someone... a woman... with whom he might have a blood tie. And not just any woman, but an aristocratic lady. There was nothing for them to talk about, no experiences they had in common. But as he stared at Lady Phoebe, she seemed like any ordinary young mother on Islay, who hadn't had quite enough sleep and couldn't always tell what her baby wanted. There was a smart, bright look about her- canty, a Scot would say, a word that suggested the dancing flicker of a candle flame.

There was however one real romance in his [J. Gresham Machen's] life, though unhappily it was not destined to blossom into marriage. One would never have learned of it from the files of his personal letters since it seems that he did not trust himself to write on the subject, extraordinary though that may seem when one considers how fully he confided in his mother. He did tell his brother Arthur about it, and in a conference concerning the projected biography in March, 1944, the elder brother told me that the story to be complete would have to include a reference to Gresham's one love affair. He identified the lady by name, as a resident of Boston, and as "intelligent, beautiful, exquisite." He further stated that apparently they were utterly devoted to each other for a time, but that the devotion never developed into an engagement to be married because she was a Unitarian. Miss S., as she may be designated, made a real effort to believe, but could not bring her mind and heart to the point where she could share his faith. On the other hand, as Arthur Machen hardly needed to add, Gresham Machen could not possibly think of uniting his life with one who could not come to basic agreement with him with regard to the Christian faith. . . . Machen had been advising her with respect to study of the Bible. He must have counseled her to read the Gospels through consecutively. He had a copy of his course of Bible study prepared for the Board of Christian education especially bound for her. He sent her copies of his books as they appeared. He had copies of Dr. Erdman's little commentaries and other books sent to her. On her part she indicated an interest in these things, but evidently it was stimulated more by the desire to please Machen than by an earnest agitation of spirit. At any rate her mind was set awhirl as she read some of the books and she was forced to come to the conclusion that, judged by his views as set forth for example in Christianity and Liberalism, published in 1923, if she was a Christian at all, she was a pretty feeble one. How tragic an ending to Machen's one real romance or approach to it! It does serve to underscore once again, however, how utterly devoted he was to his Lord. He could be counted upon in the public and conspicuous arenas of conflict but also in the utterly private relations of life to be true to his dearly-bought convictions.

When a Southerner took the trouble to pack a trunk and travel twenty miles for a visit, the visit was seldom of shorter duration than a month, usually much longer. Southerners were as enthusiastic visitors as they were hosts, and there was nothing unusual in relatives coming to spend the Christmas holidays and remaining until July. Often when newly married couples went on the usual round of honeymoon visits, they lingered in some pleasant home until the birth of their second child. Frequently elderly aunts and uncles came to Sunday dinner and remained until they were buried years later. Visitors presented no problem, for houses were large, servants numerous and the feeding of several extra mouths a minor matter in that land of plenty. All ages and sexes went visiting, honeymooners, young mothers showing of new babies, convalescents, the bereaved, girls whose parents were anxious to remove them from the dangers of unwise matches, girls who had reached the danger age without becoming engaged and who, it was hoped, would make suitable matches under the guidance of relatives in other places. Visitors added excitement and variety to the slow-moving Southern life and they were always welcome.

There once was a female snake that roamed around a small village in the countryside of Egypt. She was commonly seen by villagers with her small baby as they grazed around the trees. One day, several men noticed the mother snake was searching back and forth throughout the village in a frenzy — without her young. Apparently, her baby had slithered off on its own to play while she was out looking for food. Yet the mother snake went on looking for her baby for days because it still hadn't returned back to her. So one day, one of the elder women in the village caught sight of the big snake climbing on top of their water supply — an open clay jug harvesting all the village's water. The snake latched its teeth on the big jug's opening and sprayed its venom into it. The woman who witnessed the event was mentally handicapped, so when she went to warn the other villagers, nobody really understood what she was saying. And when she approached the jug to try to knock it over, she was reprimanded by her two brothers and they locked her away in her room. Then early the next day, the mother snake returned to the village after a long evening searching for her baby. The children villagers quickly surrounded her while clapping and singing because she had finally found her baby. And as the mother snake watched the children rejoice in the reunion with her child, she suddenly took off straight for the water supply — leaving behind her baby with the villagers' children. Before an old man could gather some water to make some tea, she hissed in his direction, forcing him to step back as she immediately wrapped herself around the jug and squeezed it super hard. When the jug broke burst into a hundred fragments, she slithered away to gather her child and return to the safety of her hole. Many people reading this true story may not understand that the same feelings we are capable of having, snakes have too. Thinking the villagers killed her baby, the mother snake sought out revenge by poisoning the water to destroy those she thought had hurt her child. But when she found her baby and saw the villagers' children, her guilt and protective instincts urged her to save them before other mothers would be forced to experience the pain and grief of losing a child. Animals have hearts and minds too. They are capable of love, hatred, jealousy, revenge, hunger, fear, joy, and caring for their own and others. We look at animals as if they are inferior because they are savage and not civilized, but in truth, we are the ones who are not being civil by drawing a thick line between us and them — us and nature. A wild animal's life is very straightforward. They spend their time searching and gathering food, mating, building homes, and meditating and playing with their loved ones. They enjoy the simplicity of life without any of our technological gadgetry, materialism, mass consumption, wastefulness, superficiality, mindless wars, excessive greed and hatred. While we get excited by the vibrations coming from our TV sets, headphones and car stereos, they get stimulated by the vibrations of nature. So, just because animals may lack the sophisticated minds to create the technology we do or make brick homes and highways like us, does not mean their connections to the etheric world isn't more sophisticated than anything we could ever imagine. That means they are more spiritual, reflective, cosmic, and tuned into alternate universes beyond what our eyes can see. So in other words, animals are more advanced than us. They have the simple beauty we lack and the spiritual contentment we may never achieve.

Mathilde watched as down the street came a little girl in a red snowsuit with purple racing stripes. Mittens, a cap too big for her head. Disoriented, the girl turned around and around and around. She began to climb the snow mountain that blocked her from the street. But she was so weak. Halfway up, she’d slip back down. She’d try again, digging her feet deeper into the drift. Mathilde held her breath each time, let it out when the girl fell. She thought of a cockroach in a wineglass, trying to climb up the smooth sides. When Mathilde looked across the street at a long brick apartment complex taking up the whole block, ornate in its 1920s style, she saw, in scattered windows, three women watching the little girl’s struggles. Mathilde watched the women as they watched the girl. One was laughing over her bare shoulder at someone in the room, flushed with sex. One was elderly, drinking her tea. The third, sallow and pinched, had crossed her skinny arms and was pursing her lips. At last, the girl, exhausted, slid down and rested, her face against the snow. Mathilde was sure she was crying. When Mathilde looked up again, the woman with crossed arms was staring angrily through all the glass and cold and snow directly at her. Mathilde startled, sure she’d been invisible. The woman disappeared. She reappeared on the sidewalk in inside clothes, tweedy and thin. She chucked her body into the snowdrift in front of the apartment building, crossed the street, grabbed the girl by the mittens and swung her over the mountain. Carried her across the street and did it again. Both mother and daughter were powdered with white when they went inside. Long after they were gone, Mathilde thought of the woman. What she was imagining when she saw her little girl fall and fall and fall. She wondered at the kind of anger that would crumple your heart up so hard that you could watch a child struggle and fail and weep for so long, without moving to help. Mothers, Mathilde had always known, were people who abandoned you to struggle alone. It occurred to her then that life was conical in shape, the past broadening beyond the sharp point of the lived moment. The more life you had, the more the base expanded, so that the wounds and treasons that were nearly imperceptible when they happened stretched like tiny dots on a balloon slowly blown up. A speck on the slender child grows into a gross deformity in the adult, inescapable, ragged at the edges. A

I was born in Szabadka in Hungary. By the treaty of Trianon in 1919 Szabadka was incorporated in Yugoslav territory. In 1921 I went as a student to the University of Buda-Pesth. I obtained a Yugoslav passport for the purpose. While I was still at the University my father and elder brother were shot by the Yugoslav police for a political offense. My mother had died during the war and I had no other relations or friends. I was advised not to attempt to return to Yugoslavia. Conditions in Hungary were terrible. In 1922 I went to England, and remained there, teaching German in a school near London until 1931, when my labor permit was withdrawn. I was one of many other foreigners who had their labor permits withdrawn at that time. When my passport had expired I had applied for its renewal to the Yugoslav legation in London, but had been refused on the grounds that I was no longer a Yugoslav citizen. I had afterwards applied for British naturalization, but when I was deprived of my labor permit I was forced to find work elsewhere. I went to Paris. I was allowed by the police to remain and given papers with the proviso that if I left France I should not be permitted to return. I have since applied for French citizenship.

Stately and commanding, the house I found on Sacramento Street, in Lower Pacific Heights, was an architectural jewel; tour buses drove down the street several times a day and the guides pointed out our Victorian “painted lady” not just for its curb appeal but also for its lucky survival of the earthquake. Meticulously renovated, the house had a layout that I was sure would work perfectly: a three-room suite on the lower level with a bathroom and laundry room for my mother, living space on the next level, and, on the top floor, bedrooms for Zoë and me. The master bedroom was large enough to double as my office. Moreover, it seemed symbolic that we should find a three-story nineteenth-century Victorian, whose original intention was to house multiple generations. My mother couldn’t have been more pleased. She started calling our experiment “our year in Provence.” In the face of naysayers, I chose to embrace the reaction of a friend who was living in Beijing: “How Chinese of you!” she said upon hearing the news. When I told my mother, she was delighted. “What have the Chinese got on us?” she declared. And I agreed. The Chinese revere their elderly. If they could live happily with multiple generations under one roof, so could we.

Someone must be having a big party, Shyla thought as she turned into her neighborhood, the rhythmic salsa beat of Latin music was so loud. A car she didn't recognize was parked in the middle of her driveway. She had to drive over the grass in order to get around it. She pushed the automatic opener to raise the garage door. Another car was parked where she normally parked, and it wasn't Carl's. It belonged to Pilar. Leaving her car where it was, she got out and went into the house through the back door from the garage. Inside the house, the noise was almost deafening. Two young children were thrashing one another in the middle of the family room while some woman, presumably their mother, yelled at them in Spanish. The woman barely noticed Shyla. Shyla went into the living room and could hear other voices and laughter coming from her bedroom. There, she found a young woman going through her jewelry box, and someone else holding up one of her bras. When they saw Shyla, they stopped laughing. Pilar and another elderly woman were just coming down the stairs when Shyla went back into the living room. "Shyla, why are you home?" Pilar asked, then shrugged. Shyla could hardly hear her over the noise. "I live here," she said, too stunned to say anything else. She went back into the family room and turned off the compact disc player. There, on the floor, lay her great grandmother's china clock, broken.

She hadn’t always been obsessed with babies. There was a time she believed she would change the world, lead a movement, follow Dolores Huerta and Sylvia Mendez, Ellen Ochoa and Sonia Sotomayor. Where her bisabuela had picked pecans and oranges in the orchards, climbing the tallest trees with her small girlbody, dropping the fruit to the baskets below where her tías and tíos and primos stooped to pick those that had fallen on the ground, where her abuela had sewn in the garment district in downtown Los Angeles with her bisabuela, both women taking the bus each morning and evening, making the beautiful dresses to be sold in Beverly Hills and maybe worn by a movie star, and where her mother had cared for the ill, had gone to their crumbling homes, those diabetic elderly dying in the heat in the Valley—Bianca would grow and tend to the broken world, would find where it ached and heal it, would locate its source of ugliness and make it beautiful. Only, since she’d met Gabe and become La Llorona, she’d been growing the ugliness inside her. She could sense it warping the roots from within. The cactus flower had dropped from her when she should have been having a quinceañera, blooming across the dance floor in a bright, sequined dress, not spending the night at her boyfriend’s nana’s across town so that her mama wouldn’t know what she’d done, not taking a Tylenol for the cramping and eating the caldo de rez they’d made for her. They’d taken such good care of her. Had they done it for her? Or for their son’s chance at a football scholarship? She’d never know. What she did know: She was blessed with a safe procedure. She was blessed with women to check her for bleeding. She was blessed with choice. Only, she hadn’t chosen for herself. She hadn’t. Awareness must come. And it did. Too late. If she’d chosen for herself, she would have chosen the cactus spines. She would’ve chosen the one night a year the night-blooming cereus uncoils its moon-white skirt, opens its opalescent throat, and allows the bats who’ve flown hundreds of miles with their young clutching to their fur as they swim through the air, half-starved from waiting, to drink their fill and feed their next generation of creatures who can see through the dark. She’d have been a Queen of the Night and taught her daughter to give her body to no Gabe. She knew that, deep inside. Where Anzaldúa and Castillo dwelled, where she fed on the nectar of their toughest blossoms. These truths would moonstone in her palm and she would grasp her hand shut, hold it tight to her heart, and try to carry it with her toward the front door, out onto the walkway, into the world. Until Gabe would bend her over. And call her gordita or cochina. Chubby girl. Dirty girl. She’d open her palm, and the stone had turned to dust. She swept it away on her jeans. A daughter doesn’t solve anything; she needed her mama to tell her this. But she makes the world a lot less lonely. A lot less ugly.  

Familiar things, their touch and sight and sound, had become an ache of heart—all encompassing—which filled the waking day and penetrated sleep. Strangely—and in a way it shamed her at the time—there were never nightmares; only the steady procession of events as they had been that memorable day at Madison airport. She had been there to see her family leave for Europe: her mother, gay and excited, wearing the bon voyage orchid which a friend had telegraphed; her father, relaxed and amiably complacent that for a month the real and imagined ailments of his patients would be someone else’s concern. He had been puffing a pipe which he knocked out on his shoe when the flight was called. Babs, her elder sister, had embraced Christine; and even Tony, two years younger and hating public affection, consented to be kissed. “So long, Ham!” Babs and Tony had called back, and Christine smiled at the use of the silly, affectionate name they gave her because she was the middle of their trio sandwich. And they had all promised to write, even though she would join them in Paris two weeks later when term ended. At the last her mother had held Chris tightly, and told her to take care. And a few minutes later the big prop-jet had taxied out and taken off with a roar, majestically, though it barely cleared the runway before it fell back, one wing low, becoming a whirling, somersaulting Catherine wheel, and for a moment a dust cloud, and then a torch, and finally a silent pile of fragments—machinery and what was left of human flesh. It was five years ago. A few weeks after, she left Wisconsin and had never returned.

A story best told at speed. After finals, more exams, then the call to the bar, pupillage, a lucky invitation to prestigious chambers, some early success defending hopeless cases—how sensible it had seemed, to delay a child until her early thirties. And when those years came, they brought complex worthwhile cases, more success. Jack was also hesitant, arguing for holding back another year or two. Mid-thirties then, when he was teaching in Pittsburgh and she worked a fourteen-hour day, drifting deeper into family law as the idea of her own family receded, despite the visits of nephews and nieces. In the following years, the first rumors that she might be elected precociously to the bench and required to be on circuit. But the call didn’t come, not yet. And in her forties, there sprang up anxieties about elderly gravids and autism. Soon after, more young visitors to Gray’s Inn Square, noisy demanding great-nephews, great-nieces, reminded her how hard it would be to squeeze an infant into her kind of life. Then rueful thoughts of adoption, some tentative inquiries—and throughout the accelerating years that followed, occasional agonies of doubt, firm late-night decisions concerning surrogate mothers undone in the early-morning rush to work. And when at last, at nine thirty one morning at the Royal Courts of Justice, she was sworn in by the Lord Chief Justice and took her oath of allegiance and her Judicial Oath before two hundred of her bewigged colleagues, and she stood proudly before them in her robes, the subject of a witty speech, she knew the game was up; she belonged to the law as some women had once been brides of Christ.

It seems to me that to-day, or I may say this present moment is a moment of trial for this people. I have often heard the President say, in relation to our having been driven from our homes, hated and mistreated by our enemies and the enemies of truth, that we were not then particularly tried. I believe it. I believe that then we were more happy and better alive to the work we are engaged in than many are to-day. I believe, of the two, take the period when the Saints were driven from the State of Missouri, or subsequently, when we were driven from the State of Illinois, and compare it with the present day, that to-day is the day of trial for this people. When you go along the street, and meet a man or a woman, do you know whether he or she is a Latter-day Saint or not? There was a time when we could walk up and down the streets and tell by the very countenances of men whether they were Latter-day Saints, or not; but can you do it now? You can not, unless you have greater discernment and more of the Spirit and power of God than I have. Why? Because many are trying as hard as they can to transform themselves into the very shape, character, and spirit of the world. Elders in Israel, young men, mothers and daughters in Israel are conforming to the world's fashions, until their very countenances indicate its spirit and character. This course is to the shame and disgrace of those who are so unwise. . . . And when the line is drawn and the choice made, there are many, who we think to-day are in fellowship with the Lord, that will be left without the pale. Yet they are now going smoothly along, and we meet, shake hands and call each other brother. [JD11:309-310]

I have always been a teller of stories. When I was a young girl, my mother carried me out of a grocery store as I screamed about toes in the produce aisle. Concerned women turned and watched as I kicked the air and pounded my mother’s slender back. “Potatoes!” she corrected when we got back to the house. “Not toes!” She told me to sit in my chair—a child-sized thing, built for me—until my father returned. But no, I had seen the toes, pale and bloody stumps, mixed in among those russet tubers. One of them, the one that I had poked with the tip of my index finger, was cold as ice, and yielded beneath my touch the way a blister did. When I repeated this detail to my mother, something behind the liquid of her eyes shifted quick as a startled cat. “You stay right there,” she said. My father returned from work that evening, and listened to my story, each detail. “You’ve met Mr. Barns, have you not?” he asked me, referring to the elderly man who ran this particular market. I had met him once, and I said so. He had hair white as a sky before snow, and a wife who drew the signs for the store windows. “Why would Mr. Barns sell toes?” my father asked. “Where would he get them?” Being young, and having no understanding of graveyards or mortuaries, I could not answer. “And even if he got them somewhere,” my father continued, “what would he have to gain by selling them amongst the potatoes?” They had been there. I had seen them with my own eyes. But beneath the sunbeam of my father’s logic, I felt my doubt unfurl. “Most importantly,” my father said, arriving triumphantly at his final piece of evidence, “why did no one notice the toes except for you?” As a grown woman, I would have said to my father that there are true things in this world observed only by a single set of eyes. As a girl, I consented to his account of the story, and laughed when he scooped me from the chair to kiss me and send me on my way.

While Mum was a busy working mother, helping my father in his constituency duties and beyond, Lara became my surrogate mum. She fed me almost every supper I ate--from when I was a baby up to about five years old. She changed my nappies, she taught me to speak, then to walk (which, with so much attention from her, of course happened ridiculously early). She taught me how to get dressed and to brush my teeth. In essence, she got me to do all the things that either she had been too scared to do herself or that just simply intrigued her, such as eating raw bacon or riding a tricycle down a steep hill with no brakes. I was the best rag doll of a baby brother that she could have ever dreamt of. It is why we have always been so close. To her, I am still her little baby brother. And I love her for that. But--and this is the big but--growing up with Lara, there was never a moment’s peace. Even from day one, as a newborn babe in the hospital’s maternity ward, I was paraded around, shown off to anyone and everyone--I was my sister’s new “toy.” And it never stopped. It makes me smile now, but I am sure it is why in later life I craved the peace and solitude that mountains and the sea bring. I didn’t want to perform for anyone, I just wanted space to grow and find myself among all the madness. It took a while to understand where this love of the wild came from, but in truth it probably developed from the intimacy found with my father on the shores of Northern Ireland and the will to escape a loving but bossy elder sister. (God bless her!) I can joke about this nowadays with Lara, and through it all she still remains my closest ally and friend; but she is always the extrovert, wishing she could be on the stage or on the chat show couch, where I tend just to long for quiet times with my friends and family. In short, Lara would be much better at being famous than me. She sums it up well, I think: Until Bear was born I hated being the only child--I complained to Mum and Dad that I was lonely. It felt weird not having a brother or sister when all my friends had them. Bear’s arrival was so exciting (once I’d got over the disappointment of him being a boy, because I’d always wanted a sister!). But the moment I set eyes on him, crying his eyes out in his crib, I thought: That’s my baby. I’m going to look after him. I picked him up, he stopped crying, and from then until he got too big, I dragged him around everywhere.

As the months rolled on, John and Sarah began to understand themselves less as teachers and more as parents, living into the names Baba and Kama Kiwawa. It was clear the boys needed something Keu couldn’t provide, consistent support and affection. Sarah started giving out hugs and bandages, and John role-modeled manhood by providing food, shelter, and an education. But unlike many parents, John and Sarah didn’t dole out punishments. They left that to the council. On his first visit, Keu had appointed six boys with hair sprouting on their chins as the elders of Kiwawa. He spent a week with them on a hill near Kiwawa where he instructed them in the ways of a traditional elder council, showing them how to resolve problems that might arise according to the Pokot traditions. And each night after the guard heard John’s snores rumbling out of the camper, the council built a fire and legislated the day’s problems according to the nomadic values they had learned, sometimes choosing to defer ruling on more complicated matters until Keu returned. Stolen writing stick? The elders huddled together in the shadow of the illuminated acacia tree. The oldest returned and pointed at the offender: “Water-fetching duty for a week.” “Oee,” the boys would shout, the Pokot version of Amen. “Refusing to share meat?” “Three rope whippings.” “Oee.” “Crying because you miss your mother?” “Spend more time with Kama,” the oldest boy would say with compassion. “Oee.” “We were modeling the Pokot elders by becoming the keepers of justice and fairness. You see, Pokot elders can never settle a matter based on anger or some personal retribution. That is so unacceptable,” Michael explained. “A punishment is meant to reform the person as quickly as possible so the criminal can be brought back into the group. This is because every single person has a job to do, whether it is to fetch water, herd cows, or stand guard against Karamoja. And if you are gone, then someone else has to work harder in your absence. Nomads do not have prisons like the modern world, which changes our whole entire judicial system. In America you can lock somebody up in prison for two years for just a small crime like stealing a cow. And while in prison they are taken out of the community and are expected to think about what they have done. And then after those two years of isolation, a group of psychologists and lawyers and I don’t know who else will examine that person and see if they have changed their stealing ways. If not, then they lock them back up,” he said, turning an invisible key. “In America there is the potential to give up on somebody, to leave them outside of the community. But there are no prisons in the desert, and without prisons the elders are left with two choices: reform you or kill you. And as I said, if they kill you, they are not only losing a good worker, but also a brother and a son. And the desert has already taken so many of our sons.

Reaching the door of his mother’s apartments, Marcus found it locked. He rattled the handle violently. “Open it,” he bellowed. “Open it now!” Silence, and then a maid’s frightened reply from within. “Milord… the countess bade me to tell you that she is resting.” “I’ll send her to her eternal fucking rest,” Marcus roared, “if this door isn’t opened now.” “Milord, please—” He drew back three or four paces and hurled himself against the door, which shook on its hinges and partially gave with a splintering sound. There were fearful cries in the hallway from a pair of female guests who happened to witness the astonishing display of raging frenzy. “Dear God,” one exclaimed to the other, “he’s gone berserk!” Marcus drew back again and lunged at the door, this time sending chunks of paneling flying. He felt Simon Hunt’s hands grasp him from behind, and he whirled with his fist drawn back, ready to launch an attack on all fronts. “Jesus,” Hunt muttered, retreating a step or two with his hands raised in a defensive gesture. His face was taut and his eyes were wide, and he stared at Marcus as if he were a stranger. “Westcliff—” “Stay the hell out of my way!” “Gladly. But let me point out that if our positions were reversed, you would be the first to tell me to keep a cool—” Ignoring him, Marcus swerved back to the door and targeted the disjointed lock with a powerful, accurately aimed blow of his boot heel. The housemaid’s scream shot through the doorway as the ruined portal swung open. Bursting into the receiving room, Marcus charged toward the bedchamber, where the countess sat in a chair by a small hearth fire. Fully dressed and swathed in ropes of pearls, she stared at him with amused disdain. Breathing heavily, Marcus advanced on her with bloodlust racing through his veins. It was certain that the countess had no idea that she was in mortal danger, or she would not have received him so calmly. “Full of animal spirits today, are we?” she asked. “Your descent from gentleman to savage brute has been accomplished so very quickly. I must offer Miss Bowman my compliments on her efficacy.” “What have you done with her?” “Done with her?” Her expression taunted him with its innocent perplexity. “What the devil do you mean, Westcliff?” “You met with her at Butterfly Court this morning.” “I never walk that far from the manor,” the countess said haughtily. “What a ridiculous asser—” She let out a strident cry as Marcus seized her, his fingers wrapping around the pearl ropes and tightening them around her throat. “Tell me where she is, or I’ll snap your neck like a wishbone!” Simon Hunt seized him from behind once more, determined to prevent a murder from occurring. “Westcliff!” Marcus closed his hand in a harder grip around the pearls. He glared without blinking into his mother’s face, not missing the flicker of vindictive triumph that lurked in her eyes. He did not take his gaze from hers even as he heard his sister Livia’s voice. “Marcus,” she said urgently. “Marcus, listen to me! You have my permission to throttle her later. I’ll even help. But at least wait until we’ve found out what she’s done.” Marcus tightened the tension of the pearls until the elderly woman’s eyes seemed to protrude from their shallow sockets. “Your only value to me,” he said in a low tone, “is your knowledge of Lillian Bowman’s whereabouts. If I can’t obtain that from you, I’ll send you to the devil. Tell me, or I’ll choke it from you. And believe that I have enough of my father in me to do it without a second thought.

This is the only story of mine whose moral I know. I don't think it's a marvelous moral, I simply happen to know what it is: We are what we pretend to be, so we must be careful about what we pretend to be. My personal experience with Nazi monkey business was limited. There were some vile and lively native American Fascists in my home town of Indianapolis during the thirties, and somebody slipped me a copy of The Protocols of the Elders of Zion, I remember, which was supposed to be the Jews' secret plan for taking over the world. And I remember some laughs about my aunt, too, who married a German German, and who had to write to Indianapolis for proofs that she had no Jewish blood. The Indianapolis mayor knew her from high school and dancing school, so he had fun putting ribbons and official seals all over the documents the Germans required, which made them look like eighteenth-century peace treaties. After a while the war came, and I was in it, and I was captured, so I got to see a little of Germany from the inside while the war was still going on. I was a private, a battalion scout, and, under the terms of the Geneva Convention, I had to work for my keep, which was good, not bad. I didn't have to stay in prison all the time, somewhere out in the countryside. I got to go to a city, which was Dresden, and to see the people and the things they did. There were about a hundred of us in our particular work group, and we were put out as contract labor to a factory that was making a vitamin-enriched malt syrup for pregnant women. It tasted like thin honey laced with hickory smoke. It was good. I wish I had some right now. And the city was lovely, highly ornamented, like Paris, and untouched by war. It was supposedly an 'open' city, not to be attacked since there were no troop concentrations or war industries there. But high explosives were dropped on Dresden by American and British planes on the night of February 13, 1945, just about twenty-one years ago, as I now write. There were no particular targets for the bombs. The hope was that they would create a lot of kindling and drive firemen underground. And then hundreds of thousands of tiny incendiaries were scattered over the kindling, like seeds on freshly turned loam. More bombs were dropped to keep firemen in their holes, and all the little fires grew, joined one another, and became one apocalyptic flame. Hey presto: fire storm. It was the largest massacre in European history, by the way. And so what? We didn't get to see the fire storm. We were in a cool meat-locker under a slaughterhouse with our six guards and ranks and ranks of dressed cadavers of cattle, pigs, horses, and sheep. We heard the bombs walking around up there. Now and then there would be a gentle shower of calcimine. If we had gone above to take a look, we would have been turned into artefacts characteristic of fire storms: seeming pieces of charred firewood two or three feet long - ridiculously small human beings, or jumbo fried grasshoppers, if you will. The malt syrup factory was gone. Everything was gone but the cellars where 135,000 Hansels and Gretels had been baked like gingerbread men. So we were put to work as corpse miners, breaking into shelters, bringing bodies out. And I got to see many German types of all ages as death had found them, usually with valuables in their laps. Sometimes relatives would come to watch us dig. They were interesting, too. So much for Nazis and me. If I'd been born in Germany, I suppose I would have been a Nazi, bopping Jews and gypsies and Poles around, leaving boots sticking out of snowbanks, warming myself with my secretly virtuous insides. So it goes. There's another clear moral to this tale, now that I think about it: When you're dead you're dead. And yet another moral occurs to me now: Make love when you can. It's good for you.

[A] friend from work met a firefighter in a bar a few months ago. They talked a lot that night/exchanged numbers and were texting back and forth for the next week while setting up a first date. He told her he didn’t have a facebook and when she mentioned that to some other people, they told her she should be concerned that he might be lying and actually have a girlfriend or be married. So she google searched his name + LA fire department and found that there was a news story on him (with a video!) about how he AND HIS MOTHER beat up an elderly woman who was feeding stray cats on their street. She immediately stopped talking to him.

Zolpidem and zaleplon are secreted in breast milk and are therefore contraindicated for use by nursing mothers. The dosage of zolpidem and zaleplon should be reduced in elderly persons and persons with hepatic impairment.

Growing up, the sisters were never once told by their parents to meet a nice man and marry well, to grow up to be a good mother and a good cook. They’d done quite a lot of chores around the house since they were young, but they thought of is as helping out their busy parents and taking care of themselves, not learning how to be good women. When they were a bit older, the lectures they received from their parents fell under two main themes: a) habits and attitude (sit up straight, keep your schoolbags ahead of time, be polite to your elders); b) study hard.

His eyes followed Laura’s movements down the hall. She had come out of a side room and was greeting the residents as she went. Listening and chatting, while bending down to give her attention to someone in a wheelchair who was reaching up to stroke Laura’s head, calling out,” Missy, missy!” Laura responded, smiling, standing back up and putting her arm around the frail body. Several residents in wheelchairs along the hallway reached out to Laura, Jacob could sense the yearning for attention. At the time of life when all else falls away, and the body fails, and the mind retracts, what is left but the hunger for human touch? Long gone is the appetite of the body, but not forgotten the tender touch and the gentle voice, in the cradle of a mother’s arms. Jacob, too, understood this yearning and more keenly now than ever. Jacob saw the elderly who were alone being revived by Laura as she chatted, acknowledging their needs: each responding like a wilting plant feeling relief from unexpected rain. Watching Laura nurture, through her words and gestures, triggered a deep emotion in him. He wanted to receive her touch, her smile, her comfort to lift him when life seemed to retract and roll downhill. He desired to gather her close, nurture her and raise her up when life’s unexpected turns shook her world. Will we get to that? he wondered?

Princess... er, Erina." "I'm aware this is terribly belated, but please allow me to offer my sincere condolences on the death of your mother. Now then, do you have any plans for what you'll be doing from here on out?" "Huh? Plans? Me? Um, I don't really have anywhere left to go..." "Really? That's perfect. We were just searching for a chef of exceptional talent. Satisfying the Book Master's exceedingly refined palate is no small feat. We can have no shortage of highly capable chefs on hand to accomplish this task. Besides... If everyone wasn't present for our cozy family meals... ... it'd reflect poorly on the venerable Nakiri Family's good name. And you are family. Isn't that right... ... elder brother Asahi?

I once saw a documentary film in which an elderly Jewish man demonstrated how he and seven others had survived. For eighteen months they were hidden in a primitive ground cavity, dug for this purpose by a Polish peasant in his field. The cavity was under a pigsty, and it held all of them only if they lay side by side without moving. The man lay down on the grassy spot where the hiding place had once been, stiffly, his arms aligned to his body. This is how they lay each day, for eighteen months, he said. In the night, they clawed an opening in the earth above and climbed out to get the food that the peasant brought to them, to stretch and relieve themselves. Then they burrowed back into the hole and squeezed themselves in side by side before covering the aperture above them. I confess that as I looked at the man demonstrating his position, lying stiffly on the ground, I wondered what made this game worth the candle; why he and the seven others would have wished to go on. The paralysis of this situation, the abjection of turning into an underground animal, seemed to me too unbearable, too dehumanizing, to be tolerated. I kept remembering, as I watched the documentary, one of my mother’s refrains that had threaded through my childhood, spoken in her wondering, skeptical voice, before I could really understand what she meant: “People just wanted to survive, to live. . . . To live at all costs. Why? What’s so wonderful about this life? And yet, people wanted to live.

Tie it up!” Meryem immediately bent forward, but the boy’s mother looked up and said, “Shame on you, son! Is that the way to talk to your elders? You’re a big boy now. You can tie your own shoes.” “But isn’t she a maid?” asked the boy. “No, she’s not.” “But she looks just like our maid.

Extended kinship groups - sometimes located on one plantation, more commonly extended over several - became the central units of slave life, ordering society, articulating values, and delineating identity by defining the boundaries of trust. They also became the nexus for incorporating the never-ending stream of arrivals from the seaboard states into the new society, cushioning the horror of the Second Middle Passage, and socializing the deportees to the realities of life on the plantation frontier. Playing the role of midwives, the earlier arrivals transformed strangers into brothers and sisters, melding the polyglot immigrants into one. In defining obligations and responsibilities, the family became the centerpole of slave life. The arrival of the first child provided transplanted slaves with the opportunity to link the world they had lost to the world that had been forced upon them. In naming their children for some loved one left behind, pioneer slaves restored the generational linkages for themselves and connected their children with grandparents they would never know. Some pioneer slaves reached back beyond their parents' generation, suggesting how slavery's long history on mainland North America could be collapsed by a single act. Along the same mental pathways that joined the charter and migration generations flowed other knowledge. Rituals carried from Africa might be as simple as the way a mother held a child to her breast or as complex as a cure for warts. Songs for celebrating marriage, ceremonies for breaking bread, and last rites for an honored elder survived in the minds of those forced from their seaboard homes, along with the unfulfilled promise of the Age of Revolution and evangelical awakenings. Still, the new order never quite duplicated the old. Even as transplanted slaves strained their memories to reconstruct what they had once known, slavery itself was being recast. The lush thicket of kin that deportees like Hawkins Wilson remembered had been obliterated by the Second Middle Passage. Although pioneer slaves worked assiduously to knit together a new family fabric, elevating elderly slaves into parents and deputizing friends as kin, of necessity they had to look beyond blood and marriage. Kin emerged as well from a new religious sensibility, as young men and women whose families had been ravaged by the Second Middle Passage embraced one another as brothers and sisters in Christ. A cadre of black evangelicals, many of who had been converted in the revivals of the late eighteenth century, became chief agents of the expansion of African-American Christianity. James Williams, a black driver who had been transferred from Virginia to the Alabama blackbelt, was just one of many believers who was 'torn away from the care and discipline of their respective churches.' Swept westward by the tide of the domestic slave trade, they 'retained their love for the exercises of religion.

By the time he died at the age of ninety-eight my father had few material possessions left other than an armchair, chair and desk in which he had collected various writings precious to him over the years: poems, sayings, quotes, a few pieces he had written, some correspondence. Among these papers my elder sister found a letter from a now-dead cousin on his mother’s side written years before about how when they were growing up they were told over and over never to mention outside of the home that their family had black blood. The implication was that our grandmother was of Aboriginal descent.

So much socially useful, morally important work on behalf of communities and families is unpaid work. Voluntary work, elder care, unpaid household labour, being a mother--all these things are work--meaningful, purposeful activities contributing to the commonweal.

Provoking and encouraging the killing or committing genocide against men, women, children, and elders, society, or a country is the mother of all crimes. Transparent justice is necessary to hold perpetrators accountable and bring them to justice, which is a bridge to peace and security for all.

Knight, who visited Stratford to gather inspiration for his biography, used the Birthplace to build out scenes of the poet’s formative years—those “happy days of boyhood” for which no accounts actually exist. Never mind. Knight imagined them, conjuring the Shakespeare family’s cozy domesticity around an evening fireside: “The mother is plying her distaff, or hearing Richard his lesson out of the ABC book. The father and the elder son are each intent upon a book of chronicles, manly reading… and then all the group crowd round their elder brother, who has laid aside his chronicle, to entreat him for a story.

Some time later the son was killed in a motorcycle crash. The distraught mother came to me afterwards. “You yourself killed your son,” I told her. “A person’s thoughts are very powerful. You said that you did not wish to see him alive, and this is what happened

Mom was asking me to break a silence I had lived with all my life. Society’s silence and her own—and her sisters’ and mother’s. Silence had been armor for my elders, emotional preservation through public scorn and in the face of deep-seated shame.

Only one Korean died out of the sixty-three fatalities from the riots. I callously didn’t think this was such a big deal, given the overall destruction, especially since it was an accident, and by the hands of his own people no less. Then, in the documentary Sa-I-Gu (directed by Dai Sil Kim-Gibson), which interviewed the women whose stores burned down, I heard his mother tell her story. “It’s not one individual who killed my son,” said Jung Hui Lee. “Something is drastically wrong.” Interview after interview, the women in the film tell their stories of abandonment. I experienced another shock of recognition watching them. They are like my aunts. Their pain is centuries old. They have been victim to the dark force of power in their homeland and recognized it almost immediately here. They are enraged yet also wary and resigned that no one will ever hear their rage. As one elderly grandmother said, “I will die demonstrating.” They don’t blame black and brown looters, which was what media reported at the time, but see their loss as part of a larger problem: “There is a hole in this country.

Azra lay gazing at the ceiling, her hands folded over her stomach, feeling sorry for herself because while her elder daughter had followed the right path, her younger was a divorced single mother who’d always made foolish decisions, was making them still.

She’d been taking anti-depressants for the nine months since his retirement had been made official. She should have come off them months ago, but had upped the dose instead. Bryn thought she’d been visiting the GP with her elderly mother.

In the grave of unconscious memory, the one and only great love, Elisa Foucault-Schlésinger, around nine years his elder, whom Gustave met in Trouville, too young to be in passion’s thrall; Elisa, whom he loved as he loved no other woman in his life, save for his mother, who always hovered as a kindly but stern shadow over the house in Croisset.

A Father’s Wish *** Perhaps you realize Perhaps not As a father How much I love You I live, I breathe Only for You If you were not I would have gone To my motherland a long ago I understand you are busy I pray for you to stay happy Wherever you are However, I want to say only this: You may buy everything Every time, in various shapes To enjoy your life But you have only once your father And mother that You nowhere can buy Remember such status One day, you will be Father and mother, as well Thus, spare the time For your father and mother Especially the elderly and sick ones. To earn their blessings and prayers.

Casteel set his empty glass down and leaned back in his chair as he studied me. “You have the blood of the gods in you, Poppy. How much and what that truly means is unknown, but what is clear is that the kingdom is yours. Alastir knew it. My mother recognized it. And despite what my father said about her reacting with emotion, he realizes what it means. The bonds with the wolven breaking and shifting to you is further confirmation. The Atlantians you saw on the street when we entered Saion’s Cove? Many who saw what the wolven did were confused, but word of what you are has already begun to spread. It will reach the capital before too long, especially if the Elders have been contacted.

Fasten your seatbelts; I’m going to be even more controversial here. I am deeply persuaded that for many people, it is their commitment to ministry that constantly gets in the way of doing what God has called them to do as parents. Perhaps this is the most deceptive treasure temptation of all. There are many, many ministry fathers and mothers who ease their guilty consciences about their inattention and absence by telling themselves that they are doing “the Lord’s work.” So they accept another speaking engagement, another short-term missions trip, another ministry move, or yet another evening meeting thinking that their values are solidly biblical, when they are consistently neglecting a significant part of what God has called them to. Sadly, their children grow up thinking of Jesus as the one who over and over again took their mom and dad from them. This is a conversation that parents in ministry need to have and to keep open. It is very interesting that if you listen to people who are preparing couples for a life of ministry, they will warn them about the normal and inescapable tensions between ministry demands and parental calling. But I propose that two observations need to be made here. First, the New Testament never assumes this tension. It never warns you that if you have family and you’re called to ministry that you will find yourself in a value catch-22 again and again—that it’s nearly impossible to do both well. There is not one warning like this in the Bible. The only thing that gets close to it is that one of the qualifications for an elder is that he must lead his family well. Perhaps this tension is not the result of poor planning on God’s part, but because we are seeking to get things out of ministry that we were never meant to get, and because we are, we make bad choices that are harmful to our families. If you get your identity, meaning and purpose, reason for getting up in the morning, and inner peace from your ministry, you are asking your ministry to be your own personal messiah, and because you are, it will be very hard for you to say no, and because it is hard for you to say no, you will tend to neglect important time-relationship commitments you should be making to your children.

A fashion book is a lot of pictures, coloured, and they come to the tailors here every Saturday, by post from abroad, to show folks how to dress, the male sex as well as the female. They’re pictures. The gentlemen are generally wearing fur coats and for the ladies’ fluffles, they’re beyond anything you can fancy.” “There’s nothing you can’t find in Petersburg,” the younger cried enthusiastically, “except father and mother, there’s everything!” “Except them, there’s everything to be found, my boy,” the elder declared sententiously.

A GLOSSARY OF IGBO WORDS AND PHRASES agadi-nwayi: old woman. agbala: woman; also used of a man who has taken no title. chi: personal god. efulefu: worthless man. egwugwu: a masquerader who impersonates one of the ancestral spirits of the village. ekwe: a musical instrument; a type of drum made from wood. eneke-nti-oba: a kind of bird. eze-agadi-nwayi: the teeth of an old woman. iba: fever. ilo: the village green, where assemblies for sports, discussions, etc., take place. inyanga: showing off, bragging. isa-ifi: a ceremony. If a wife had been separated from her husband for some time and were then to be re-united with him, this ceremony would be held to ascertain that she had not been unfaithful to him during the time of their separation. iyi-uwa: a special kind of stone which forms the link between an ogbanje and the spirit world. Only if the iyi-uwa were discovered and destroyed would the child not die. jigida: a string of waist beads. kotma: court messenger. The word is not of Igbo origin but is a corruption of “court messenger.” kwenu: a shout of approval and greeting. ndichie: elders. nna ayi: our father. nno: welcome. nso-ani: a religious offence of a kind abhorred by everyone, literally earth’s taboo. nza: a very small bird. obi: the large living quarters of the head of the family. obodo dike: the land of the brave. ocbu: murder or manslaughter. ogbanje: a changeling; a child who repeatedly dies and returns to its mother to be reborn. It is almost impossible to bring up an ogbanje child without it dying, unless its iyi-uwa is first found and destroyed.

That evening, doodling in her book of True Things in the henhouse, Donkey drew a snake who had eaten another snake just barely smaller than itself and so was entirely full, from tip to tail. Then she decided that this snake-eating snake would actually be inside another snake, a rattlesnake, so she drew a third snake around it. And she knew that a king snake, immune to venom, would eat a rattlesnake, so she put a fourth snake around the others. She considered then that the snake doodle moved back in time. Before the biggest snake could eat the second-biggest snake, all the inside eating had to have happened already. What she had drawn could not logically be older snakes eating younger snakes but precisely the opposite. The younger snake grew up big enough to devour the older snake, who'd already devoured its elder, and so on back in time. The nested dolls Rose Thorn had given her were perhaps not mothers with babies inside them, but babies grown large enough to eat their mothers. All her life she was afraid of Herself eating her, but maybe there was--- also or instead--- an opposite problem.

My mother celebrated every Hindu festival with the appropriate rituals, but no one acknowledged birthdays. My parents never hugged us, kissed us, or said, "I love you.". Love was assumed. We never shared fears or hopes and dreams with our elders. They just were not the kind to have those conversations.

We had four servants, all serfs. I remember my mother selling one of the four, the cook Afimya, who was lame and elderly, for sixty paper roubles, and hiring a free servant to take her place.

When I was five years old, my mother took me to a Baptist Sunday school, where I first heard the Garden of Eden story. I was shocked to learn that Eve, the first woman, was created as an afterthought by God out of Adam’s rib and that she was responsible for all of the sorrows of the world. Eve had listened to the serpent and persuaded Adam to join her in eating the forbidden fruit from the tree of the Knowledge of Good and Evil. I was humiliated by the message that all females share the guilt of Eve’s original sin. At the same time, this knowledge resolved my deep confusion about why my daddy was so mean to my mother and to me―why we were always being brutally punished. Suddenly I realized that my father―who was male, just like God―could kill us and it would never make up for our sin of being female. I began to pray every night to become Eve so I could somehow reverse the curse so that there would be no more pain and suffering in the world. - excerpt from Foremothers of the Women's Spirituality Movement: Elders and Visionaries, edited by Miriam Robbins Dexter and Vicki Noble

Brother fought against brother, fathers swung axes against sons in front of their mothers. An invisible force divided people, split families, addled brains. Only the elders remained sane, scurrying from one side to the other, begging the combatants to make peace. They cried in their squeaky voices that there was enough war in the world without starting one in the village.

In elderly time, you will precisely realize that many lonely fathers or mothers don't die due to elderliness, but due to the stress and distress of loneliness.

My mother was an Elder Witch, who transmitted all her knowledge to me,” I replied calmly, watching with a grin as my bodyguards’ eyes widened:

What is important is that my identity doesn't lie primarily in being a professor, or being a wife, or even in being a mother. Those things will always fall short. Entire careers get swept away at a moment's notice at the presentation of a pink slip, a vote of the elders, an accusation of a student, a cut in the budget. Marriages face infidelities, for instance, and end up like car wrecks from which people can recover but are never again the same. Children grow up and move far away and forget to write or call--as they should...The point is, if you have your identity in any of these things, it's surefire disappointment. Anything man-made--or woman-made, for that matter--will and does fail you. Having my identity in Christ first and foremost gives me the courage--yes, the courage--to live my life boldly, purposefully, in everything I do, no matter what that is.

Ethicist Steven Inrig has noted that the vision presented in 1 Timothy aligns with Paul’s vision elsewhere of a community devoid of rank, one that “actively works to ease or erase separations based on class and power.” In such a gathering, “a slave could be an elder over a master, [and] clothing among men and women could subvert and reinscribe social demarcations of power, class, and worth. In such gatherings the poor or slaves would enter feeling welcome, as their appearance lacked the usual markings that revealed their rank in the social hierarchy.

A young poetess suddenly attacked a senior poet saying that the elders had all become backdated and their poems were no more readable. My mother resented this arrogance. She told me later, "Won't this young lady herself ever get old? Does a poem lose its value simply because it was written in the past?

Berenson wrote that Lilly told its sales representatives to suggest doctors prescribe Zyprexa to older patients with symptoms of dementia, even though this was an unapproved use. I have learned that staff at nursing homes like prescribing Zyprexa and other neuroleptics to their patients because it disables them so much they aren't any trouble; in many cases, they can't even get out of bed anymore. Worse, Zyprexa doubles the death rate for the elderly. As Mr. Berenson reported, Zyprexa carries a prominent ("black box") warning that it increases the risk of death in the elderly. People tell me that when their parents die after being given a neuroleptic such as Zyprexa, the doctor says something along the lines of, "Well, your mother was old." I have also heard stories from people who tell me their parent dramatically improved once they were taken off Zyprexa or other neuroleptics.

Oh for a son when my head is bowed and years have lined my face – A stalwart son with a gentle heart, where I still hold a mother's place. Oh, for a son when eyes grow dim and memories recede – A spirited son, a steadfast son, who sees but does not fear my need.

Well, but I shaved carefully and put on a white shirt and buffed my shoes a little, and so on. I think such preparations can be the difference between an elderly gentleman and a codger. I know the former is a more suitable consort for your lovely mother, but sometimes I forget to go to the necessary trouble, and that’s an error I mean to correct.

Being a carer is about making mistakes. Like a mother who learns the ropes of motherhood with her first newborn, a carer learns on the job and more often than not gets it wrong.

My professor in class today-Neil Gaiman is no joke, I'm glad you got that response and think about your book as you do this final project. Congrats on the response. I'm writing about elders in fantasy to help me write about Mother Hulda the Witch.

Trini sat down next to Nova, who leaned over and kissed the Elder Amazon on the lips. Robin squirmed in her chair. She didn’t like Trini much more than she did Stuart. Maybe less. It was hard to believe they had once been lovers, briefly, twenty years ago. Now she and Nova were an item. Robin didn’t know how genuine it was. Nova obviously retained her crush on Cirocco. Robin felt sure part of the reason for their public displays of affection was Nova’s shrewd knowledge that it would irritate her mother.

A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education. This fact has contributed greatly both to humankind’s extraordinary social abilities and to its unique social problems. Lone mothers could hardly forage enough food for their offspring and themselves with needy children in tow. Raising children required constant help from other family members and neighbours. It takes a tribe to raise a human. Evolution thus favoured those capable of forming strong social ties. In addition, since humans are born underdeveloped, they can be educated and socialised to a far greater extent than any other animal. Most mammals emerge from the womb like glazed earthenware emerging from a kiln – any attempt at remoulding will only scratch or break them. Humans emerge from the womb like molten glass from a furnace. They can be spun, stretched and shaped with a surprising degree of freedom. This is why today we can educate our children to become Christian or Buddhist, capitalist or socialist, warlike or peace-loving.

I have accepted that rescue will be impossible. I am too small. Too insignificant. I am a man in a raft, and if I am to survive, the currents hold my fate. The oceans of the world are all connected, Annabelle, so perhaps I am meant to pass from one to another in a ceaseless looping of the planet. Or maybe, in the end, Mother Sea will take me, as a mother bear takes her weak and sickly cub. Put me out of my misery. Perhaps that would be best. Whatever awaits, that’s what will be. The sick and elderly sometimes say, “Let me go. I am ready to meet the Lord.” But what need do I have for such surrender? I have met the Lord already.

It all got started when you carried the bag for the elderly man or held the door for the mother with the double stroller. It was all set in motion when you complimented a stranger or wrote a thoughtful note to someone in the season of grief. It never stopped. You sowed the seeds of love and they took off on wings of flight. You gave kindness wings.

The Truth Is That I Was Recognized For Stubbornness And Not Goodness. Even, Though I Was Very Intelligent And Sent To School By A Little Few Supports From Sponsors And My Mother. My Brain Was Never Ever Cool. Due To All The Mistakes I Saw From A Very Tender Age From All Those Whom I Looked Upon As Elders And Shinning Examples. Although They Where Some Good Examples Which Still Live On. Still The Early Damaged As Already Been Done. So It Led Me Dropping Out Of School In To Working And Using The Great Ancient Vedic Philosophies I Have Been Hearing From The Very Beginning Of My Conception In My Mother Womb Till The Day I Was Born And Forever. I Used Them All To Materialize Many Of My Dreams And Practice Mysticism Coupled With Spiritualism To Keep My Self Secured And Keep Cool Depending On God.

Some people have argued that the citizens are more responsible for the ills of the society rather than the governments. While acknowledging that this may not be a black and white issue, we may ask ourselves-- who are the people responsible for decision making in a society? Isn't leadership the mirror of fellowship? I do no know about you, but I believe that good leaders would produce good fellowship!! It is said that when mother cow is chewing grass its young ones watch its mouth. A child does what it sees and not what it hears. Parent/elder/authority figure can tell a child all they want about what is right and what is wrong, but its the example that one sets that makes that child's decision.

Where is he?” “Gabby.  Before you do anything else, I’d like two minutes of your time.  You need to hear what I have to say.” My anger at Sam still lay in a dark, dormant pool inside me.  I didn’t want to listen to anything he had to say.  Some of my anger and frustration collapsed in on itself as I acknowledged the truth.  Sam’s dishonesty bothered me, but my brush with freedom, to have it so close and then ripped away in the last few seconds, hurt more.  Besides, if I didn’t hear him out, I’d wonder what he had wanted to tell me.  Defeated, I agreed. “Fine, but please hurry.” Sam turned and walked back to his bed.  I followed. “His name is Clay,” Sam said, sitting on the lumpy mattress.  “Clayton Michael Lawe.”  He looked up at me as I moved closer and eyed me from head to toe. In the brighter light of the living area, I really did look like I’d been dragged, or at least rolled, in mud.  How had I slept through someone carrying me for miles? “He’s twenty-five and completely alone.  His mother died when he was young.  An accident.  Shot by a hunter while she was in her fur.  His dad took him to the woods.” That meant he’d been raised more wolf than boy.  Sam had explained much of the recent pack history to me when we’d first started coming to the Compound.  They’d only maintained enough of the original buildings to keep up appearances and used the 360 acres that came with it to live as wolves.  Charlene’s arrival had brought about huge changes, mostly in the social aspect of the pack.  Afterward, most pack members started acclimating to their skin.  Only a few of the old school werewolves still preferred their fur. “His father died a few years back,” Sam continued, pulling me from my own thoughts.  “Clay’s been on his own ever since, still choosing to live in his fur more than his skin.  He’s quiet and has never been trouble.  He comes when an Elder calls for him but still claims no pack as his own.  So, by pack law, he’s considered Forlorn.” Forlorn.

Mr Lovell, to whom few things retained the force of novelty, and who misliked extremely the sensation when they did, as if firm ground underfoot had been replaced on the instant by a scrabbling fall in vacuo – was, at the moment the door opened on Broad Way, hesitating in his parlour. Flora was downstairs, commanding from Zephyra the supper that would have arrived whether she commanded it or not. Only Tabitha still sat on the sopha, her hands quite still in her lap. It had been his custom, since his wife died these three years past, to call from time to time on his elder daughter’s intelligence, in the same office her mother’s had served; but now, for particular reasons, the issue might touch on her own self in terms that made advice unwise to solicit.

And then came the war. That certainly raised the pressure from the personal front. It also brought relief for all the Progressives. They had been against war. It was part of the new creed that war was simply due to sex-repression. Sex, being unrepressed by Progressives, they naturally maintained that they had debunked war and they dismissed it with a laugh. But this war was different. It was present, pressing. The enemy was obviously suffering frightfully from sex-repression. The free, unrepressed peoples must unite now to oppose and end this sex-repression. So the Progressives found themselves freed from their awkward loyalty to peace, which, anyhow, was only a by-product of being unrepressed. After all, if little Alec is permitted to hit Susie on the head for fear he’d grow up repressed if he didn’t, surely if I have been repressed during childhood—not allowed to kick and bite father and mother—I had better get it out of my system now, especially when the enemy is so reactionary and would never permit children their charter right to kick their elders.

Yesterday I saw my new born baby masseur ( local bai which has no idea what is right or wrong) massaging my new born baby . My instincts was telling me that a harsh massage is not required ( which she was doing by providing all kinds of wrong exercises as per pediatric) but with all elders experience and this being fourth newborn child in my house I decided to observe massage, though I was feeling to ask her to stop immediately but was helpless with all elders present .Soon after the massage I said my wife we need to consult pediatric about this massage (consultation should have been done before starting massage but was helpless in front of elders decision). In consultation pediatric informed us that massage is only for bonding between masseur and baby (so it is better if Mom gives massage). If massage is not provided to babies its completely fine and if done should be done gently. After listening to this I was feeling guilty and so bad as it is my duty to protect my new born baby against any harm and I was not able to do so. My new born was shouting and crying for help while having massage came in front of my eyes and for this I am very angry with myself and my family members excluding my wife as she herself had c-section delivery and was asked by doctor to rest. Mothers as it is don't get enough time even to sleep after delivery for at least a week. Nobody wants to harm baby but before taking any action it was my family's duty to know what is right. Nobody has the right to abuse anyone specifically newborn. From this blog I want to make everyone aware that please don't rely on anyone and take actions always take expert advice (pediatric) in case of babies as there are lot of misconceptions and I request elders that its OK if you don't know what's right but please don't misguide and only when damn sure then only advice. Also confirm that with expert before implementing. I hope that I am able to help some of the newborn by not getting that so called good massage (actually a harsh massage).

8. Chapter 4 describes the birth of the assisted-living facility concept (Park Place), designed by Keren Wilson to provide her disabled mother, Jessie, with caregivers who would not restrict her freedom. Key components included having her own thermostat, her own schedule, her own furniture, and a lock on the door. What does it mean to you to treat someone with serious illness as a person and not a patient? 9. In 1980, an eighty-year-old man named Harry Truman refused to move from his home as Mount St. Helens began to erupt. He told authorities that at eighty years old he had a right to decide his fate. Do you agree? What are the implications for individuals and families when elder adults are given full autonomy over their lives?

The Korean character has always been deeply colored by Confucian ideals, and that tradition was passed on to the Zainichi community. Roughly put, Confucianism was about respecting your elders. In our household, that basically translated to “the wife and child are forbidden to oppose the head of the house.” So at meals, my mother always served the old man two more dishes than herself or me. But after my parents came back from Hawaii, that number increased to four. “What’s with all the extra dishes lately?” my father asked one day after dinner, patting his bulging belly. My mother, who was in the kitchen, cleaning up, chirped, “I was hoping you’d get diabetes.

The Gift that Keeps on Giving I once had a lovely real estate client named Jane who was an elderly lady living alone. Her sons lived far away in the Pacific Northwest and she rarely saw them. I became her Realtor when she decided she needed to down-size from her larger home and buy a smaller one. Throughout this transition, we would talk, laugh, share, and bond. After we successfully completed her transactions and got her comfortably situated in her new home, I stayed in touch to nurture our friendship. Over a year later, I got a call from her son in Seattle who was calling to inform me that his mother had passed away. And at the reading of her will it was revealed she had requested that when it the time came to sell the property in her estate, they were to call Susan Young. By making her feel special and important, I earned not only her friendship, but her loyalty and continued business.

There is a simple but powerful African prayer that can be recited to remind you of this: Let us take care of our children, for they have a long way to go. Let us take care of our elders, for they have come a long way. Let us take care of those of us in between, for we are doing the work. Additionally,

Humankind paid for its lofty vision and industrious hands with backaches and stiff necks. Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.