Family Controversy Quotes

In the controversy that followed the prince's remarks, his most staunch defender was professor John Taylor, a scholar whose work I had last noticed when he gave good reviews to the psychokinetic (or whatever) capacities of the Israeli conjuror and fraud Uri Geller. The heir to the throne seems to possess the ability to surround himself—perhaps by some mysterious ultramagnetic force?—with every moon-faced spoon-bender, shrub-flatterer, and water-diviner within range.

Maybe money sits at the heart of every controversy about monarchy. Britain has long had trouble making up its mind. Many support the Crown, but many also feel anxious about the cost. That anxiety is increased by the fact that the cost is unknowable. Depends on who’s crunching the numbers. Does the Crown cost taxpayers? Yes. Does it also pay a fortune into government coffers? Also yes. Does the Crown generate tourism income that benefits all? Of course. Does it also rest upon lands obtained and secured when the system was unjust and wealth was generated by exploited workers and thuggery, annexation and enslaved people? Can anyone deny it? According to the last study I saw, the monarchy costs the average taxpayer the price of a pint each year. In light of its many good works that seems a pretty sound investment. But no one wants to hear a prince argue for the existence of a monarchy, any more than they want to hear a prince argue against it. I leave cost-benefit analyses to others. My emotions are complicated on this subject, naturally, but my bottom-line position isn’t. I’ll forever support my Queen, my Commander in Chief, my Granny. Even after she’s gone. My problem has never been with the monarchy, nor the concept of monarchy. It’s been with the press and the sick relationship that’s evolved between it and the Palace. I love my Mother Country, and I love my family, and I always will. I just wish, at the second-darkest moment of my life, they’d both been there for me. And I believe they’ll look back one day and wish they had too.

When personal resentment overrides familial and cultural values, we all lose.

Many of our fiercest controversies involve decisions on how to reconcile fuzzy family resemblance concepts with the classical categories demanded by logic and law.

those with mental health issues and problem families. Perhaps most controversially, he said medical professionals should share information about women suffering from domestic abuse, even against

There is more to life than work, and a life without ample space for family and friends is incomplete. But this much should not be controversial: Vocation—one’s calling in life—plays a large role in defining the meaning of that life. For some, the nurturing of children is the vocation. For some, an avocation or a cause can become an all-absorbing source of satisfaction, with the job a means of paying the bills and nothing more. But for many others, vocation takes the form of the work one does for a living. Working hard, seeking to get ahead, and striving to excel at one’s craft are not only quintessential features of traditional American culture but also some of its best features. Industriousness is a resource for living a fulfilling human life instead of a life that is merely entertaining.

The word is dissociate. There is no 'a' before the 'ss'. People invariably say dis-a-ssociate, which, if you're suffering Disso-ciative Identity Disorder/Multiple Personality Disorder, can be irritating. People then want to know how many personalities I have and the answer is: I don't know. The first book about Multiple Personality Disorder to make an impact was Flora Rheta Schreiber's Sybil, published in 1973, which carries the subtitle: The True and Extraordinary Story of a Woman Possessed by Sixteen Separate Personalities. Corbett H. Thigpen and Hervey M. Cleckley published the controversial The Three Faces of Eve much earlier in 1957, and Pete Townshend from The Who wrote the song 'Four Faces'. People seem to feel safe with numbers. The truth is more complicated. The kids emerged over time. Billy, the boisterous five-year-old, was at first the most dominant. But he slowly stood aside for JJ, the self-confident ten-year-old who appears when Alice is under stress and handles complicated situations like travelling on the Underground and meeting new people. The first entity to visit was the external voice of the Professor. But he had a choir of accomplices without names. So, how many actual alter personalities are there? I would say more than fifteen and less than thirty, a combination of protectors, persecutors and friends - my own family tree.

That vervey spontaneity became encounter theater therapy under the direction of the Marquis de Paar, who was peerless at grittily vapid chatter, misty bathos, and scenery-chewing controversy. Dick Cavett, who wrote for Paar, said that working for him was like having an alcoholic in the family.

I have too many family controversies (so to speak) already on my hands to voluntarily, or so long as I can avoid it, take up another. You are now doing well—well for the country, and well for yourself—much better than you could possibly be if engaged in open war with General Halleck. Allow me to beg that for your sake, for my sake, and for the country’s sake, you give your whole attention to the better work.” So it was: McClernand already had his answer before he filed his latest appeal. Lincoln would not interfere. The army was Grant’s, and would remain Grant’s, to do with as he saw fit in accomplishing what Lincoln called “the better work.

West Country novelist Thomas Hardy almost did not survive his birth in 1840 because everyone thought he was stillborn. He did not appear to be breathing and was put to one side for dead. The nurse attending the birth only by chance noticed a slight movement that showed the baby was in fact alive. He lived to be 87 and gave the world 18 novels, including some of the most widely read in English literature. When he did die, there was controversy over where he should be laid to rest. Public opinion felt him too famous to lie anywhere other than in Poets’ Corner in Westminster Abbey, the national shrine. He, however, had left clear instructions to be buried in Stinsford, near his birthplace and next to his parents, grandparents, first wife and sister. A compromise was brokered. His ashes were interred in the Abbey. His heart would be buried in his beloved home county. The plan agreed, his heart was taken to his sister’s house ready for burial. Shortly before, as it lay ready on the kitchen table, the family cat grabbed it and disappeared with it into the woods. Although, simultaneously with the national funeral in Westminster Abbey, a burial ceremony took place on 16 January 1928, at Stinsford, there is uncertainty to this day as to what was in the casket: some say it was buried empty; others that it contained the captured cat which had consumed the heart.

Every game is delayed at least once. Every game developer must make tough compromises. Every company must sweat over which hardware and technology to use. Every studio must build its schedules around big trade shows like E3, where developers will draw motivation (and even feedback) from throngs of excited fans. And, most controversially, everyone who makes video games has to crunch, sacrificing personal lives and family time for a job that seems to never end.

The now-famous yearly Candlebrow Conferences, like the institution itself, were subsidized out of the vast fortune of Mr. Gideon Candlebrow of Grossdale, Illinois, who had made his bundle back during the great Lard Scandal of the '80s, in which, before Congress put an end to the practice, countless adulterated tons of that comestible were exported to Great Britain, compromising further an already debased national cuisine, giving rise throughout the island, for example, to a Christmas-pudding controversy over which to this day families remain divided, often violently so. In the consequent scramble to develop more legal sources of profit, one of Mr. Candlebrow's laboratory hands happened to invent "Smegmo," an artificial substitute for everything in the edible-fat category, including margarine, which many felt wasn't that real to begin with. An eminent Rabbi of world hog capital Cincinnati, Ohio, was moved to declare the product kosher, adding that "the Hebrew people have been waiting four thousand years for this. Smegmo is the Messiah of kitchen fats." [...] Miles, locating the patriotically colored Smegmo crock among the salt, pepper, ketchup, mustard, steak sauce, sugar and molasses, opened and sniffed quizzically at the contents. "Say, what is this stuff?" "Goes with everything!" advised a student at a nearby table. "Stir it in your soup, spread it on your bread, mash it into your turnips! My doormates comb their hair with it! There's a million uses for Smegmo!

Another preoccupation fed into this dynamic relationship between discovery and denial: does sexual abuse actually matter? Should it, in fact, be allowed? After all, it was only in the 19070s that the Paedophile Information Exchange had argued for adults’ right to have sex with children – or rather by a slippery sleight of word, PIE inverted the imperative by arguing that children should have the right to have sex with adults. This group had been disbanded after the imprisonment of Tom O’Carroll, its leader, with some of its activists bunkered in Holland’s paedophile enclaves, only to re-appear over the parapets in the sex crime controversies of the 1990s. How recent it was, then, that paedophilia was fielded as one of the liberation movements, how many of those on the left and right of the political firmament, were – and still are – persuaded that sex with children is merely another case for individual freedom? Few people in Britain at the turn of the century publicly defend adults’ rights to sex with children. But some do, and they are to be found nesting in the coalition crusading against evidence of sexual suffering. They have learned from the 1970s, masked their intentions and diverted attention on to ‘the system’. Others may not have come out for paedophilia but they are apparently content to enter into political alliances with those who have. We believe that this makes their critique of survivors and their allies unreliable. Others genuinely believe in false memories, but may not be aware of the credentials of some of their advisors.

It is spring 2007, and the block-long security lines into the Smithsonian Institution’s National Museum of American History (NMAH) are missing now while it is closed for renovation. The once controversial and “technically superb” exhibition Science in American Life is due to be phased out. The hot new museum exhibit is at the National Museum of Natural History’s (NMNH) Kenneth E. Behring Hall of Mammals. There, entering this multimedia, multisensory immersive installation, we are invited to a “Mammal Family Reunion—Come meet your relatives!”—in a savvy response to antievolution religious activism.

We’ll leave you,” Westhaven said, stepping forward to kiss Sophie’s forehead. “Don’t stay out too long in this weather. Sindal, welcome to the family.” “Welcome,” Valentine said, “but if you so much as give Sophie reason to wince, I will delight in thrashing you.” He kissed Sophie’s cheek and stepped back. “And then I’ll stand you to a round,” St. Just said, extending a hand to Vim then drawing Sophie forward into the hug. “You’ll send the boy to me when it’s time to learn how to ride.” It wasn’t a request, but it was sufficiently controversial that as they walked off in the direction of Morelands, all three brothers could tear into a rousing good argument about who would teach the lad to ride, to dance, to flirt, to shoot…

Thousands and thousands of children are handed over every day to people they don’t know because success in work and career has become too important for their parents. Since neither parent is willing to step away from their work outside the home for fear of its long-term implications on their career and finances, no one is left to take care of the children, so someone else must be hired to do it. I know this is controversial, and I would never judge a couple who have their children in day care without knowing the details of why they made that decision, but I am troubled that we are not talking about this more. I am saddened by the numbers of children who are not with their parents for the bulk of the day during their formative years.

The Boston marathon bombings, which took place on April 15, 2013, resulted in injuries to 264 people and the deaths of 3 people. In the ensuing police chase, one of the perpetrators, Tamerian Tsarnaev, was shot several times and run over by his own brother Dzhokhar. When the dust finally settled, the Boston funeral home that had volunteered to care for Tamerian’s body required a round the clock police guard. However, no cemetery in New England would accept the body. Weeks later, in desperation, the Boston police department appealed to the public to help them find a cemetery. In rural Virginia, Martha Mullen, sipping coffee at Starbucks, heard that appeal and said to herself, “Somebody needs to do something about that.” She decided to be that somebody. Through her efforts, Tsarnaev’s body finally found a burial place at the end of a long, quiet gravel road off Sadie Lane in Doswell, Virginia. Needless to say, when this was discovered by the local community, all sorts of controversy arose. The people of her county were upset, and the family members of others buried in that cemetery rose up in anger. Reached by reporters from the AP by phone, she was asked what her response was to all of the hubbub. Her explanation was simple. Martha calmly said, “Jesus said love your enemies.” He did say precisely that, and that revolutionary call echoed through two millennia of time to minister to a dead Muslim’s grieving family in Boston. Is it ministering to anybody around you?

i like to believe that once our society truly focuses on the needs of children, all form of social support for families - a policy that remains so controversial in this country - will gradually come to seem not only desirable but also doable. ... if we feel abandoned, worthless, or invisible, nothing seems to matter. Fear destroys curiosity and playfulness. In order to have a healthy society, we must raise children who can safely play and learn. Currently, more than 50 percent of children served by Head Start have had three or more adverse childhood experience like those included in the ACR study: incarcerated family members, depression, violence, abuse, or drug use in the home and periods of homelessness... Trauma is now our most urgent public health issue, and we have the knowledge necessary to respond effectively. The choice is ours to act on what we know.

Williams, having awarded Orwell the title of exile, immediately replaces it with the description ‘vagrant’. A vagrant will, for example, not be reassured or comforted by Williams’s not-very-consoling insistence that '"totalitarian" describes a certain kind of repressive social control, but, also, any real society, any adequate community, is necessarily a totality. To belong to a community is to be a part of a whole, and, necessarily, to accept, while helping to define, its disciplines.’ In other words, Williams is inviting Orwell and all of us to step back inside the whale! Remember your roots, observe the customs of the tribe, recognise your responsibilities. The life of the vagrant or exile is unwholesome, even dangerous or deluded. The warmth of the family and the people is there for you; so is the life of the ‘movement.’ If you must criticize, do so from within and make sure that your criticisms are constructive. This rather peculiar attempt to bring Orwell back into the fold is reinforced by this extraordinary sentence: ‘The principle he chose was socialism, and Homage to Catalonia is still a moving book (quite apart from the political controversy it involves) because it is a record of the most deliberate attempt he ever made to become part of a believing community.’ I leave it to any reader of those pages to find evidence for such a proposition; it is true that Orwell was very moved by the Catalan struggle and by the friends he made in the course of it. But he wasn’t exactly deracinated before he went, and the ‘believing community’ of which, in the aftermath, he formed a part was a community of revolutionary sympathisers who had felt the shared experience of betrayal at the hands of Stalin. And of Stalin’s ‘community’, at that epoch, Williams formed an organic part. Nor, by the time he wrote Culture and Society, had he entirely separated from it.

In that instant I regretted my indiscretion, and I have never really known if it was a form of compensation of because I needed to vomit up my pent-up anger that I did something unusual for me and told him about the ups and downs my family had experienced in the previous two months since my younger brother controversially came out a homosexual. I unleashed all the resentment I felt toward my parents for having punished the kid so cruelly. As I spoke, I noted that I had been so obtuse that until that exact moment, as I confided the details and feelings I hadn't even revealed to my wife to a person I barely knew, I had concentrated my resentment on my parents' attitude because in reality I had been ignoring the true origins of what had happened: the persistence of an institutionalized homophobia, of an extended ideological fundamentalism that rejected and repressed anything different and preyed on the most vulnerable ones, on those who don't adjust to the canons of orthodoxy. Then I understood that not just my parents but I myself had been the pawn of ancestral prejudices, of the surrounding pressures of the time, and, above all, the victim of fear, as much as or more (without a doubt, more) than William. I felt a certain rancor toward my brother, precisely because it was my brother who had been declared a faggot: I could understand and even accept that two professors may have gone the other way, but this wasn't the same as knowing - and having others know - that the one who went the other way was my own brother. pp. 175-176

The thing is, I don't really have any coming-out narratives of my own. I never felt as though anyone was entitles to a red-carpet presentation of who I am and how I identify. When I initially found myself attracted to women in college, for example, I simply showed up at the next family function with my first girlfriend in tow and introduced her as such. I didn't call each family member ahead of time and instruct them to brace themselves, nor did I write lengthy letters detailing the intricacies of my new desires. Likewise, when I'm meeting people for the first time at parties or other social engagements and they post the inevitable, "So what do you do?" I respond as routinely as possible: "Oh, I work in the sex industry. You?" I'm not trying to be provocative; rather, I've always believed that being "out" is the most powerful tool of activism available to disadvantaged minority communities, sex workers included, I find that when you approach a supposedly radical issue (queerness, nonmonogamy, atheism, gender nonconformity) with the same nonchalance as you would a less controversial topic (accounting, marriage, the weather), you give the other party permission to treat it with the same accepting ambivalence. We're pack animals, and we're constantly comparing ourselves to one another. We look for approval from our peers, and in many cases we use their reactions and opinions to help guide our own. I often observe people, who I've just disclosed to, pause to shift their eyes and gauge the receptiveness of those around them before responding. It'd be a fascinating study if it weren't so disheartening.

NOBEL PRIZE–WINNER, British poet laureate, essayist, novelist, journalist, and short story writer Rudyard Kipling wrote for both children and adults, with many of his stories and poems focusing on British imperialism in India. His works were popular during the late nineteenth and early twentieth centuries, even though many deemed his political views too conservative. Born on December 30, 1865, in Bombay, India, Kipling had a happy early childhood, but in 1871 he and his sister were sent to a boarding house called Lorne Lodge in Southsea, where he spent many disappointing years. He was accepted in 1877 to United Services College in the west of England. In 1882, he returned to his family in India, working as a journalist, associate editor, and correspondent for many publications, including Civil and Military Gazette, a publication in Lahore, Pakistan. He also wrote poetry. He found great success in writing after his 1889 return to England, where he was eventually appointed poet laureate. Some of his most famous writings, including The Jungle Book, Kim, Puck of Pook’s Hill, and Rewards and Fairies, saw publication in the 1890s and 1900s. It was during this period that he married Caroline Balestier, the sister of an American friend and publishing colleague. The couple settled in Vermont, where their two daughters were born. After a quarrel with his brother-in-law and grumblings from his American neighbors about his controversial political views, Kipling and his family returned to England. There, Caroline gave birth to a son in 1896. Tragically, their eldest daughter died in 1899. Later, Kipling’s son perished in battle during World War I. In 1907 Kipling was awarded the Nobel Prize. He died on January 18, 1936, and his ashes are buried in Poets’ Corner in Westminster Abbey.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

Local Teen Adopted Finds Adoptive Family Within 24 Hours of 18th Birthday The final chapter of a family tragedy was written yesterday at the county courthouse when Cynthia and Tom Lemry signed formal adoption papers, gaining custody of Sarah Byrnes less than 24 hours before her 18th birthday. Local readers will remember Ms. Byrnes as the youngster whose face and hands were purposely burned on a hot wood stove by her father 15 years ago. The incident came to light this past February after Virgil Byrnes assaulted another teenager, 18-year-old Eric Calhoune, with a hunting knife. “Better late than never,” said Cynthia Lemry, a local high school teacher and swimming coach, in a statement to the press. “If someone had stepped up for this young lady a long time ago, years of heartache could have been avoided. She’s a remarkable human being, and we’re honored to have her in our family.” “I guess they’re just in the nick of time to pay my college tuition,” the new Sarah Lemry said with a smile. Also attending the ceremony were Eric Calhoune, the victim of Virgil Byrnes’s attack; Sandy Calhoune, the boy’s mother and a frequent columnist for this newspaper; Carver Milddleton, who served time on an assault charge against Virgil Byrnes in a related incident; the Reverend John Ellerby, controversial Episcopalian minister whose support of female clergy and full homosexual rights has frequently focused a spotlight on him in his 15-year stay at St. Mark’s; and his son, Steve Ellerby, who describes himself as “a controversial Episcopalian preacher’s kid.” Sarah Lemry confirmed that following the burning 15 years ago, her father refused her opportunities for reconstructive surgery, saying her condition would teach her to “be tough.” She refused comment on further torturous physical abuse allegations, for which, among other charges, Byrnes has been found guilty in superior court and sentenced to more than 20 years in the state penitentiary at Walla Walla. When asked if she would now seek the reconstructive surgery she was so long denied, Sarah Lemry again smiled and said, “I don’t know. It’d be a shame to change just when I’m getting used to it.

When we left, we were told it would be another month before the winner was announced. Then I felt really discouraged. Friends were telling me that my injuries and my fitness level guaranteed me the cover. I felt the opposite. I didn’t feel I was as fit as the others and I felt like the war was too controversial a topic for the magazine to want to feature a wounded veteran. I had completely talked myself out of even the slightest possibility of winning by the time I was back on a plane to New York a month later to find out the results. My family didn’t believe that I didn’t know already. They thought I’d been told and kept asking me about it. But I really didn’t know. The winner was being announced live on NBC’s Today show. I had made my peace with not winning and Jamie and I were just excited to go to New York and be on Today. We had a layover in Charlotte, North Carolina, and when we landed there I had a voice mail from my friend Billy. His message: “I thought we had to wait to see who won? It’s already out!” I clicked onto my Facebook app and saw that Billy had posted a picture of him and some of his buddies at a truck stop in Kentucky posing with a Men’s Health magazine--and I was on the cover! I was shocked. But even then I was convinced this wasn’t real. Maybe the editors had decided to give the cover to all three of us and we each had a different region of the country. It felt incredible to see myself on the cover of that magazine but I just wasn’t convinced I was the outright winner. Jamie and I got to our hotel room late. I called my contact at Men’s Health, Nora, and said, “I’ve already seen the magazine.” There was a beat on the other end of the line before she flatly said, “We’ll talk about it in the morning.” So Jamie and I went to bed. The next morning we met up with Finny and Kavan and headed over to 30 Rockefeller Plaza for the Today show. I didn’t say a word about what I’d seen. When we arrived, Nora was at the door. I waited for the others to go in before I said to her, “So we’re not going to talk about what we’re not going to talk about?” I was smirking a little but quickly wiped the grin off my face when I saw the look on Nora’s. “You’re not the only person in this competition, Noah. Not everyone knows.” Roger that. I wouldn’t say another word.

It is only possible to understand Ba Ga Mohlala as a family by virtue of the survival of their traditions or what it is believed Ba Ga Mohlala family represent. These traditions persisted and still persist in varying degrees and forms in different generations in the family in different places and times, but the traditions that survived up to so far are diverse in character. Members of this family not only have distinct experiences, but often beliefs of varying kinds. These beliefs systems and experiences do interact and form a system which inform decisions and actions of various members within the family. It is important to appreciate these various components of the family in their own right since they represent distinct understanding of what it means to be a member of the family. Unless one appreciates these different experiences, the distinct and multiple identities within a common identity, it will not be possible to understand the character of some of differences and tensions that have emerged and may still emerge. These various components also represent distinct practices and expectations of what it means to be a Mohlala and what different members of this family hope to derive from being a member of this family. This may define the family as 'a broad church', and what may be included from that concept at different times and under different conditions. We might sometimes focus only on the present or focus more on the present when we speak about Ba Ga Mohlala family, though that can only be understood as part of a broader, complex history. This raises controversial questions. One may ask whether the expectations and practices of the older members of the family way back then (generations back) and that understanding of what it means to be a Mohlala, remain the same today and shared by all (younger generation, older generation and at all localities or places where Ba Ga Mohlala find themselves) today. What are the expectations in this period (today)? What is continuing in Ba Ga Mohlala family and what is new? What disappeared and what continues to survive and why? What elements of family traditions are celebrated? The various experiences, expectations and practices that makes up Ba Ga Mohlala family may have significance for the type of a family we want to build for the future. SALUTE!!!

Government is a contrivance of human wisdom to provide for human wants," wrote Edmund Burke in his Reflections on the Revolution in France. In the original and primary sense of lacks or needs, wants tend to structure our vision of government's responsibilities. The quest for security - whether economic, physical, psychological, or military - brings a sense of urgency to politics and is one of the enduring sources of passion in policy controversies. Need is probably the most fundamental political claim. Even toddlers know that need carries more weight than desire or deservingness. They learn early to counter a rejected request by pleading, "I need it." To claim need is to claim that one should be given the resources or help because they are essential. Of course, this raises the question "essential for what?" In conflicts over security, the central issues are what kind of security government should attempt to provide; what kinds of needs it should attempt to meet; and how the burdens of making security a collective responsibility should be distributed. Just as most people are all for equity and efficiency in the abstract, most people believe that society should help individuals and families when they are in dire need. But beneath this consensus is a turbulent and intense conflict over how to distinguish need from mere desire, and how to preserve a work - or - merit based system of economic distribution in the face of distribution according to need. Defining need for purposes of public programs become much an exercise like defining equity and efficiency. People try to portray their needs as being objective, and policymakers seek to portray their program criteria as objective, in order to put programs beyond political dispute. As with equity and efficiency, there are certain recurring strategies of argument that can be used to expand or contract a needs claim. In defense policy, relative need is far more important than absolute. Our sense of national security (and hence our need for weapons) depends entirely on comparison with the countries we perceive as enemies. And here Keynes is probably right: The need for weapons can only be satisfied by feeling superior to "them." Thus, it doesn't matter how many people our warheads can kill or how many cities they can destroy. What matters is what retaliatory capacity we have left after an attack by the other side, or whether our capacity to sustain an offense is greater than their capacity to destroy it. The paradox of nuclear weapons is that the more security we gain in terms of absolute capability (i.e., kill potential), the more insecure we make ourselves with respect to the consequences of nuclear explosions. We gain superiority only by producing weapons we ourselves are terrified to use.

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

I started Sam on a computer very early—probably before he was three. He couldn’t move the mouse, he couldn’t do anything. He sat in my lap and did one of the Winnie the Pooh books on a computer. And the reason I wanted to do this, despite the controversy over how soon you should get a computer around a kid, is that I wanted him to see this as just a natural part of his environment, a normal tool for doing stuff with, nothing special. We did the same thing with books, reading to him, allowing him to claw them and throw them around, all in the interest of having him see books as a normal part of his life and a normal part of his family.

The most famous child survivor of the Holocaust in the 1950s was not Anne Frank—after all, she didn’t survive—but a young woman named Hannah Bloch Kohner. NBC television’s This Is Your Life was one of television’s first reality shows, in which host Ralph Edwards surprised a guest, often a celebrity, by reuniting him or her with friends and family members the guest hadn’t heard from in years. The program didn’t shy away from either political controversy or questionable sentimentality, as when guest Reverend Kiyoshi Tanimoto, who had survived the atomic bombing of Hirsohima in 1945, was introduced to the copilot of the Enola Gay. On May 27, 1953, This Is Your Life ambushed a beautiful young woman in the audience, escorted her to the stage, and proceeded, in a matter of minutes, to package, sanitize, and trivialize the Holocaust for a national television audience. Hannah Bloch Kohner’s claim to fame was that she had survived Auschwitz before emigrating, marrying, and settling in Los Angeles. She was the first Holocaust survivor to appear on a national television entertainment program. “Looking at you, it’s hard to believe that during seven short years of a still short life, you lived a lifetime of fear, terror, and tragedy,” host Edwards said to Kohner in his singsong baritone. “You look like a young American girl just out of college, not at all like a survivor of Hitler’s cruel purge of German Jews.” He then reunited a stunned Kohner with Eva, a girl with whom she’d spent eight months in Auschwitz, intoning, “You were each given a cake of soap and a towel, weren’t you, Hannah? You were sent to the so-called showers, and even this was a doubtful procedure, because some of the showers had regular water and some had liquid gas, and you never knew which one you were being sent to. You and Eva were fortunate. Others were not so fortunate, including your father and mother, your husband Carl Benjamin. They all lost their lives in Auschwitz.” It was an extraordinary lapse of sympathy, good taste, and historical accuracy—history that, if not common knowledge, had at least been documented on film. It would be hard to explain how Kohner ever made it on This Is Your Life to be the Holocaust’s beautiful poster girl if you didn’t happen to know that her husband—a childhood sweetheart who had emigrated to the United States in 1938—was host Ralph Edwards’s agent. Hannah Bloch’s appearance was a small, if crass, oasis of public recognition for Holocaust survivors—and child survivors especially—in a vast desert of indifference. It would be decades before the media showed them this much interest again.

These changing attitudes led to the redefinition of the private sphere, in the courts and the culture alike, and a widespread sense that issues like contraception, premarital cohabitation, and divorce—and then, much more controversially, abortion—were private matters where the government had no business interfering. The very idea of “morals legislation” became suspect, and Christian arguments about family law and public policy that might have been accepted even by secular audiences in the 1940s came to be regarded with suspicion as potential violations of the separation of church and state.

Can you buy more than one residential house and claim an exemption? When the exemption was introduced, it mentioned “a residential house”. It was held by various courts that “a residential house” also means more than one. Thus, if a joint family of a father and two sons living together sells the residential property owned by the father, they were allowed to buy 3 residential properties in the same building to claim the exemption as “a residential house”. However, it was not easy to prove as the taxpayer should have the patience to present his case at every level – Income Tax Officer, Commissioner of Income Tax, Tribunal and sometimes the High court. This has created a lot of controversies as well. The Finance Act (No 2) 2014 amended the provisions to allow exemption for investment in one residential house. Now, the taxpayer cannot invest in multiple residential properties for claiming exemption.

Nevertheless, attending Mount Washington Female College likely offered more spacious living than Boyd had enjoyed at home. The circular explained, “All the apartments are provided with registers for ventilation, and the admission of warm air, in the winter season, from large brick furnaces. The Gas arrangements are also complete…Mount Washington College affords to its pupils ample means and appliances, for thorough physical and intellectual training, with all the advantages and surroundings of a Christian family. … The college is furnished with complete apparatus for illustration in the departments of Chemistry and Natural Philosophy; and the public may rest assured that whatever maybe necessary, from time to time, to keep pace with the progress of the age, will be brought into the service of the College.” Boyd

We both know a strange truth about the world: that people judge you by your most controversial half. If you meet a person, Raymond, who is prejudiced, this person will not think to himself, ‘This Raymond has a white half, and I will respect that half of him.’ People judge you only by the half they don’t like. If my family had stayed in Germany, they would not have put half of me in a camp or sent half of me to the gas chamber. No. I would have been completely killed.

In early 2019, while I was still at the White House, BuzzFeed News published an article laying out the origins of the “Soros conspiracy.” It had originated in 2008, when two prominent political consultants in New York, Arthur Finkelstein and George Birnbaum, were recruited by Viktor Orbán to assist his political campaign. They had previously worked for Israeli prime minister Bibi Netanyahu, who was friendly with Orbán. Netanyahu recommended them. Finkelstein and Birnbaum decided they should create an external political enemy to help Orbán mobilize support for his bid to become Hungarian prime minister. They selected Soros, a prominent Hungarian Jew whose family had fled Budapest during the Holocaust. Soros was both famous and controversial, and still connected to Hungary.

Rape is a controversial topics in western countries and punishable topic in arabic counties and India. But Rape is a crime that opens many question. Generally when it is coming to sexual assault, men are primary targets, but women also take part in this regard. Why it happened? how it happened? who is responsible, when it happened, where it happened and many question will arise that will make the victim to have peaceless nights, peaceless life. So better solution is criminals whether it is boy or girl should be punished strongly and if they are given humanitarian values , then it is better to teach them. My personal better solution is love without expectations whether it is boy or girl or kid or old people, just love without expectation and don't let them to expect anything from you in return, if you do then you need fulfil their dreams and you can not live on your own. But some expectations are and should be accepted upto certain level in order to maintain that familial nature but that limit should not exceed.

like to believe that once our society truly focuses on the needs of children, all forms of social support for families—a policy that remains so controversial in this country—will gradually come to seem not only desirable but also doable. What difference would it make if all American children had access to high-quality day care where parents could safely leave their children as they went off to work or school? What would our school systems look like if all children could attend well-staffed preschools that cultivated cooperation, self-regulation, perseverance, and concentration (as opposed to focusing on passing tests, which will likely happen once children are allowed to follow their natural curiosity and desire to excel, and are not shut down by hopelessness, fear, and hyperarousal)?

As late as 1930, most American homes did not have a refrigerator but, by the end of the decade, most did. By 1970, virtually all families living in poverty had refrigerators. By 1994, most American households below the poverty line had a microwave oven and a videocassette recorder-things that less than one percent of all American households had in 1971. All of this went into raising the standard of living of the average American. It was not political rhetoric, mass rallies or poses of moral indignation that gave the people a better life. It was capitalism.

Hope and Fear Are Inseparable.” ― Francois De La Rochefoucau Ludlum There is some good in this world, and it's worth fighting for. - J.R.R. Tolkien “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock. ― Psalms Twenty Seven : Five “ You will never forget a person who came to you with a torch in the dark.” ― Unknown “Everyone is a moon and has a dark side which he never shows to anybody.” ― Mark Twain “The battle between good and evil is endlessly fascinating because we are participants every day.”― Mark Twain “Family isn’t always blood, It's the people in your life who want you in theirs; the ones who accept you for who you are. The ones who would do anything to see you smile and who love you no matter what. “ ― Maya Angelo “In spite of the shame, in spite of the sleepless nights, I'm coping. I'm not pretending it wasn't real. I'm not playing games in my mind. I wouldn't go back to the way I was, naive. I'm a different person now. I know I'm courageous, and without blame. I’ve realized I have it in me to stand up against this horror. — ADC "For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future." ― Jeremiah Twenty-Nine: Eleven “The universe doesn’t give you what you ask for with your thoughts - it gives you what you demand with your actions.” ― Steve Maraboli Hoo-hoo-hoo, go on, take the money and run, Go on, take the money and run! - Steve Miller Band “What separates us from the other killers, is we only kill bad people.”― Vigilante and “Some people just need killing.” ― Barry Eisler “In real life, the hardest aspect of the battle between good and evil is determining which is which.” ― George R. R. Martin “Wherever there is abuse there is also corruption. Politics, philosophy, theology, science, industry, any field with the potential to affect the well-being of others can be destroyed by abuse or saved by good will.” ― Criss Jami “True life is lived when tiny changes occur." ― Leo “You do not know what will happen tomorrow. For what is your life, really? It is a vapor that appears for a little time, and then vanishes away” ― James Four: Fourteen “In a controversy the instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.” Buddha

He is certain that the scientific and artistic worlds are silently bound in a crusade against the Family and the State. He has, therefore, formed a special corps of policemen, policemen who are also philosophers. It is their business to watch the beginnings of this conspiracy, not merely in a criminal but in a controversial sense. I am a democrat myself, and I am fully aware of the value of the ordinary man in matters of ordinary valour or virtue. But it would obviously be undesirable to employ the common policeman in an investigation which is also a heresy hunt.” Syme’s

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.

But before we leave the Iconoclastic Controversy, it is worth asking if Protestants have been iconoclastic in the wrong sense—failing our Lord by a disregard of the two icons He has given to us. Twenty-first-century Christians do not seem to give their baptism much thought after the event itself, unless to debate it. And then, imagine members of a congregation being given a blank card after the Lord’s Supper and asked to fill in what—if anything—they think “happened” at the service. Could we be confident that the answers in our own church family would display simplicity, clarity, unity—and even orthodoxy? So, perhaps if we are critical of the use of icons in the Eastern church, we ought also to be critical of ourselves that we have paid so little attention to the “icons” we believe Jesus has given to us. Mystery

At Singapore the Japanese promptly began murdering tens of thousands of Chinese civilians;34 and in the Philippines MacArthur had already passed back to Washington reports of Japanese atrocities and mistreatment of prisoners in Manila so disturbing that he recommended the President take a number of Japanese immigrants in America hostage, as a surety against further barbarity35—a suggestion that in part persuaded Roosevelt to authorize the removal and internment of over one hundred thousand members of Japanese immigrant families from the California area. It would be one of the most controversial decisions the President ever made—licensing paranoia and xenophobia over the very virtues the President claimed as the moral basis of the democracies.

Take, for example, Vlasic pickles, a well-known everyday brand. Walmart’s ‘innovation’ was to sell these pickles in one gallon (3.8 litre) jars for $2.97. Was this a shrewd retailer’s response to market demand? No it was not. Who would want to buy almost four litres of pickles? Few family fridges had the necessary room for such an item. So what was the selling point? It was the idea of a huge quantity at an ultra-low price. Walmart’s customers, in this sense, were not buying pickles as such. They were buying into the symbolic value of cheapness; into the notion of having appropriated so many pickles for so little money. Indeed, it made them feel as though they were Walmart’s accomplices – in association with an icon of American corporate might, they had forced

What has happened, and is happening, to our under-standing of what law is for is subtler but no less portentous: we have come to mistakenly define what law is for. These mistakes do not result from unsuccessful efforts to get the matter right, unfortunately. Instead, lawmakers have lately deemed the truth about persons, marriage, family, and religion to be irrelevant to law. What these goods re-ally are does not matter, they say. Worst of all, the irrelevance of moral truth has been carefully cultivated: not considering who is really a person, or what marriage really is, or how religion truly works, has been celebrated as a great virtue of American public life, a trend that has be-come dominant since World War II. More exactly, under the influence of contemporary liberal doctrines about moral “neutrality,” our determination of what law is for has become the creature of consensus, not of what is, of what is true.6 The desideratum is not to get what law is for right, but to fit it all comfortably within dominant cultural mores and conventional morality. Our lawmakers have resolved that avoiding controversy is the overriding end of law, especially when it comes to considering what law is for. Our lawmakers correctly see that law’s moral foundation is potentially a source of great controversy. What they fail to recognize is that getting it wrong promotes the greatest injustice of all.

in this case, the blood of the Passover Lamb — means the difference between life and death. To ignore the requirements whereby the sign would be present is to invite death and destruction into your home and family — and your nation. So, to some degree, the choice to live or to die is left to us.

The most controversial part of the controversial legislation now derided by Republicans as “Obamacare”—the mandate that individuals buy health insurance—was originally proposed by Republican economists, championed by the conservative Heritage Foundation, introduced in Congress by Republican politicians, and enacted in Massachusetts under Republican governor Mitt Romney.16 Planned Parenthood, now anathema to Republicans because of its pro-choice policies, enjoyed the support of two of the biggest dynasties of Republican politics, the Goldwater and Bush families, until the rise of the Religious Right in the 1980s made the pro-life position a litmus test for the GOP. And Republican platforms from 1940 to 1976 endorsed the Equal Rights Amendment for women.

capital also instils illusions in our minds – above all, the illusion that, in serving it, we become worthy, exceptional, potent. We take pride in our relationship with it (either as financiers who ‘create’ millions in a single day, or as employers on whom a multitude of working families depend, or as labourers who enjoy privileged access to gleaming machinery or to puny services denied to illegal migrants), turning a blind eye to the tragic fact that it is capital which, in effect, owns us all, and that it is we who serve it.

Elizabeth Harmer Dionne, a retired attorney who is currently pursuing her PhD in political science at Boston College, is a woman who is using her words to defend one of her dreams, that of being a mother. Elizabeth Harmer Dionne: The Economics of Motherhood Children are expensive. The projected lifetime cost for raising a child range from $180,000 to $290,000 to well north of one million dollars, depending on the neighborhood, possessions, and education a family selects. Raising children exacts other costs. One study reported that 93 percent of “highly qualified” women who wanted to reenter the workforce after raising children were unable to return to their chosen career. In other words, there’s a robust off-ramp and an anemic on-ramp. Another study found that professional women who have a child experience a 10 to 15 percent drop in subsequent earnings. Numerous studies indicate that professional women still bear a disproportionate share of childrearing and housekeeping duties. Linda Hirshman’s controversial book Get to Work: A Manifesto for Women of the World verbally lashed highly educated women who opt out of the workforce in order to raise their children. According to Hirshman, such women fail the collective good of all women by succumbing to the pressures of a sexist culture. They perpetuate unequal pay and professional glass ceilings.

Piers Morgan Piers Morgan is a British journalist best known for his editorial work for the Daily Mirror from 1995 through 2004. He is also a successful author and television personality whose recent credits include a recurring role as a judge on NBC’s America’s Got Talent. A controversial member of the tabloid press during Diana’s lifetime, Piers Morgan established a uniquely close relationship with the Princess during the 1990s. Lunch with Diana. A big day--a massive, humongous day, in fact. I got there ten minutes early, feeling decidedly nervous. The Kensington Palace front door was opened by her beaming butler. He walked me up the stairs, chatting cheerfully about the weather and my journey, as if a tabloid editor prowling around Diana’s home was a perfectly normal occurrence. He said that the “Boss” was running a bit late, joking that “she’ll be furious you are here first!” and invited me to have a drink. “What does she have?” I asked. “Water, usually,” he replied, “but wouldn’t you rather have a nice glass of wine? She won’t mind in the slightest.” I readily agreed, if only to calm my racing heartbeat. He then left me alone in the suitably regal sitting room. Diana had a perfectly normal piano covered in perfectly normal family snaps. It’s just that this family was the most photographed on the planet. Lots of pictures of her boys, the young heirs, perhaps the men who will kill off, or secure, the very future of the monarchy. To us, they were just soap opera stars, semi-real figments of tabloid headlines and the occasional palace balcony wave. But here they were, her boys, in picture frames, like any other adored sons. Just sitting in her private room was fascinating. Her magazines lay on the table, from Vogue to Hello, as well as her newspapers--the Daily Mail at the top of the pile, obviously, if distressingly. After I had spent ten minutes on my own, she swept in, gushing: “I’m so sorry to have kept you, Piers. I hope Paul has been looking after you all right.” And then came what was surely one of the most needless requests of all time: “Would you mind awfully if William joins us for lunch? He’s on an exeat from Eton, and I just thought that given you are a bit younger than most editors, it might be good for both of you to get to know each other.” “I’m sorry, but that would be terribly inconvenient,” I replied sternly. Diana blushed slightly and started a stuttering “Yes, of course, I’m so sorry…” apology, when I burst out laughing. “Yes, ma’am, I think I can stretch to allowing the future king to join us for lunch.” The absurdity of this conversation held no apparent bounds.

Church members as well should realize that persistent divisive grumbling and complaining can cost them their church family. Paul put it this way in Romans 16:17, "Watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. " Notice that it says of them, "Such people are not serving Christ, but their own appetites." In other words, these individuals who tear up churches and who teach doctrines contrary to what they learned are selfish, self-centered, self-indulgent individuals with whom believers are to have no fellowship. Unity in Christ doesn't mean that you have Christian fellowship with everyone, but only those who are biblical.

was, in part, his dislike of controversy that made Moody concentrate on personal rather than structural sins in his evangelistic sermons. He stressed sins involving only the victims themselves and members of their families: the theater and other “worldly amusements” such as dancing, disregard of the Sabbath, Sunday newspapers, Free Masonry, drunkenness, the use of “narcotic poisons” (mainly tobacco), divorce, the “lusts of the body,” and the like. All these together made up a rather stereotyped set of notorious vices, thoroughly familiar to revivalist audiences (cf Marsden 1980:31–37, 66).

All warfare has its source in this conflict of wills. Before the satanic will rose up to contradict the divine will, there was no war in the universe. The controversy in the universe began with the rebellion of the archangel against God. That rebellion was the beginning of all the fighting that is now taking place among nations, in society, in the family, and in individuals.

The name and accomplishments of Oscar J. Dunn have faded so much over time, he has all but disappeared from the history books. The controversy surrounding his untimely death remains unresolved. No one knows why his family refused the autopsy, or why considering the numbers of other Republicans who claimed to have had the same symptoms, Dunn was the only one to die.

The president did e-mail with Secretary Clinton,” Mr. Earnest said. But Mr. Obama wasn’t aware of how her e-mail system was set up or how her team was “planning to comply with the Federal Records Act," he added.  Indeed, the law is on Clinton’s side. Since leaving the State Department, the federal law requiring officials to use government accounts for official communications has been updated. Now, officials cannot send e-mails from a private account unless they copy or forward the e-mails to their government e-mail address. On Sunday, a senior Democrat and Clinton friend called on her to address the e-mail matter publicly. “She needs to step up and come out and state exactly what the situation is,” Sen. Dianne Feinstein of California said Sunday on NBC’s “Meet the Press.” “The silence is going to hurt her.” Other Democrats, such as Sen. Chuck Schumer of New York, defend her, saying she complied with the law and that other secretaries of State also used private e-mails.  But Clinton is hardly home free. Her image, boosted by her four years above the political fray as secretary of State, has been dinged. She’s now polling below 50 percent in hypothetical matchups with top Republicans for the presidency. The e-mail controversy, along with reports that the Clinton family foundation had accepted donations from foreign governments during her time as secretary, has brought back a long-running narrative by critics of Clinton: that she plays by her own rules and is less than transparent.

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What overpopulation theory provides is far more emotionally satisfying than facts, logic or economics. It is one of a whole family of theories which depict other people as so dangerously thoughtless that imposing the superior wisdom and virtue of some anointed social missionaries is all that can save us from disaster.

Indeed they are entirely opposite—while the former seeks to eliminate reproductive difference the latter intensifies it. If there is any take-home lesson from the literature on IVF or surrogacy it is that they are costly, painful and labor intensive procedures in which women are not less defined by sex, gender or biology but more so. As a consequence this highly medicalized and increasingly commercialized — but almost wholly unregulated, undocumented and unmonitored — sector, which is largely orientated toward the production of nuclear families (even, controversially, among lesbians), is unlikely to become a force that liberates women. What Firestone provides is a helpful set of insights into precisely how and why this would be exactly what we would expect to happen, much as she might be as unlikely as any of her feminist contemporaries to prescribe a solution (though one suspects she would have told women to abandon the take-home baby aspiration along with the quest for a perfect bustline).

[Regarding David Pollack & Ruth Van Reken’s study of mental health in boarding schools]. Footnote states “The connection between the MK boarder’s experience and the quality of their family relationships prior to, and during, boarding is one that is paramount to the controversy surrounding boarding schools. What the research seems to consistently reveal is that the children from families with a significant level of dysfunctionality are far more likely to struggle in boarding schools because they tend to interpret boarding as a rejection or abandonment by their parents. What is unfortunate is that boarding schools often times get blamed by both the parents and the children for problems that were first and foremost their own. P183-184 and See Appendex D

Also, despite the belief of population experts that uneducated women wouldn’t use birth control, these women knew very well when their own bodies were suffering from too many pregnancies and births. That’s why as prime minister, Indira Gandhi took on the controversy of creating the first national family planning program. Her early journeys in those women-only cars had taught her that ordinary women would use it, even if in secret, and literacy had little to do with it.

The boys were on a strict diet that included no sugar, wheat or junk food. Each night, Kathy insisted the boys drink a spoonful of cod-liver oil. She said that it kept their heart, bones, and brain healthy. Later, Kathy insisted the family follow the “leaky gut” diet. Leaky gut syndrome is a controversial digestive condition in which bacteria and toxins “leak” through the intestinal wall, but it is not generally recognized by mainstream medical professionals as a real condition. The diet the boys had to follow consisted of fibrous and fermented vegetables, fruits, cultured dairy products, healthy fats, and lean, unprocessed pasture-raised meats.

The United States schooled Latin American soldiers throughout the late twentieth century in warfare and anti-insurgency tactics at the infamous School of the Americas in Georgia and at Fort Bragg, North Carolina. When the manuals given to Latin American students were declassified in 1996, they sparked outrage. Printed only in Spanish, the instruction books explained the use of psychological warfare to break insurgencies. One particularly controversial manual entitled Handling Sources instructs Latin American officers on how to use informants. In cold, clinical terms, it details pressuring informants with violence against both them and their families.

Unlike at my apartment on Euclid, where life ran at an orderly and predictable pace, where my parents’ concerns rarely extended beyond keeping our family happy and on track for success, the Jacksons seemed caught up in something larger, messier, and seemingly more impactful. Their engagement was outward; their community was big, their mission important. Santita and her siblings were being raised to be politically active. They knew how and what to boycott. They marched for their father’s causes. They went on his work trips, visiting places like Israel and Cuba, New York and Atlanta. They’d stood on stages in front of big crowds and were learning to absorb the anxiety and controversy that came with having a father, maybe especially a Black father, in public life.

Even if we come under criticism from those outside our program, we cannot afford to be lured into controversy. Just as we learn to stop reacting to an alcoholic’s provocation, we need not react to anyone’s opinions or prodding or be tempted to adopt a defensive or aggressive position.

Baptism and the Lord’s Table were rites of allegiance. The family of Yahweh was to keep itself whole and faithful to Yahweh, and those rites expressed that faithfulness. This context also helps us understand a controversial phrase in 1 Corinthians 5. Within the Church, there were at times lapses of loyalty when members of the “household of faith” (Gal 6:10) transgressed the moral and doctrinal boundaries set by Yahweh. In such cases, Paul directed believers to remove fellow family members who were unrepentant from the church (1 Cor 5:9–13). More specifically, Paul demanded that the disloyal be “[handed] over … to Satan” (1 Cor 5:5). Paul further noted the goal of such a decision is “for the destruction of the flesh, in order that his spirit may be saved in the day of the Lord.” [...] Paul is insisting that the unrepentant person be dismissed from the church to live in his or her sin and endure the consequences of the behavior. Since salvation was not based in any way on human merit, the erring believer would be saved in the end, but care must be taken to avoid self-destructive sinful behavior from leading other believers astray.

In general, Rockefeller kept his family apart from Standard Oil matters, with one curious exception. At the breakfast table, he sometimes read aloud samples from the reams of abusive crank mail that swamped his office. Perhaps he did this to make light of the threats or take the sting from controversy. Aside from this, he steered clear of anything even faintly controversial. Did Cettie’s religion become her impenetrable shield against the venomous criticism of her husband? And did John become more self-righteous about temperance and other social issues to assert his own virtue and assuage his conscience? These are intriguing questions, but ones avoided so sedulously by Rockefeller and his family that they left no comments that might shed any light on them. Certain aspects of Rockefeller’s married life—those critical things whispered about Standard Oil in the privacy of the bedroom at night—will likely remain a mystery forever.

Finally, my mother confronted me, and bought me a sports bra. She tried so hard to make me feel okay about it. “It’s how God made you and God loves you,” she told me again and again. Not everyone was so nice. In seventh grade the pastor at our church nearly grabbed my mother after I performed at the service. “Jessica can’t sing in front of the church because—” he paused. “You could see her breasts.” “Her breasts?” “Her nipples!” he said, trying not to yell for all to hear. “Well, why the hell are you looking?” my mother asked. She was always that tiger mom. She had her own resentment about putting so much into the church and not getting credit. Any slight to her family gave her the release valve of anger. “She will make men lust!” “She’s thirteen!” Mom had to explain the nipple controversy and I thought I’d done something wrong. “I’m just catching the spirit of the Lord,” I said. The compromise was big vests for summer and roomy blazers for winter. Anytime I sang, I had to cover myself. I got my revenge in little ways. I would intentionally laugh loud during church. Any odd thing that happened, I would let it rip, and the pastor would shush me in front of five hundred people. My dad hated it, but my mom would laugh, too.

We don’t need to get petty, though. The patriarchy, if that’s what we’re calling it today, is alive and well. The tech industry is consistently embroiled in one misogyny-related controversy or another. At TechCrunch’s 2013 Disrupt, two programmers shared the TitStare app, which is exactly what you think it is. Something so puerile is hardly worth anyone’s time or energy, but it’s one more example of the cultural stupidity that is fueled by misogyny. That same year, Harvard introduced Riptide, a project that will examine how journalism collapsed under the pressure of digital advances. Unfortunately, most of the people interviewed for the project were white men, offering, as usual, a narrow perspective on an issue that would benefit from a more diverse set of voices. Fix the Family, a conservative, Catholic “family values” organization, published a list of reasons why families should not send their daughters to college. The list is not satirical.

At first, feminists were assumed to be only discontented suburban housewives; then a small bunch of women’s libbers, “bra burners,”3 and radicals; then women on welfare; then briefcase-carrying imitations of male executives; then unfulfilled women who forgot to have children; then women voters responsible for a gender gap that really could decide elections. That last was too dangerous, so suddenly we were told we were in a “postfeminist” age, so we would relax, stop, quit. Indeed, the common purpose in all these disparate and contradictory descriptions is to slow and stop a challenge to the current hierarchy. But controversy is a teacher. The accusation that feminism is bad for the family leads to understanding that it’s bad for the patriarchal variety, but good for democratic families that are the basis of democracy.

In one notable incident, the feminism and pop culture blog Jezebel publicly called out a dozen teenagers who tweeted racist remarks after Barack Obama’s reelection. The site went beyond posting the tweets by researching the students, writing short bios for each, and contacting their schools. While the students’ conduct was abhorrent, they were minors, and the manner in which Jezebel went about publicizing their own behavior offered the impression that the act was more about allowing Jezebel to grandstand as a moral authority and to rack up page views based on the resulting controversy. Jezebel could as easily have contacted the students’ schools—the kind of institution of authority that might be able to positively influence the children’s behavior, or, perhaps, enact some punishment in concert with the children’s families—and written a story about the experience while also keeping the students anonymous. Instead, the site ensured that, for many of these students, they would spend years trying to scrub the Internet of their bad behavior, while likely nursing a (perhaps understandable) grievance toward Jezebel, rather than reforming their own racist attitudes. It’s easy to forgo self-examination when you, too, feel like a victim.

This was in the early 1970s, and the controversy had been about the ‘revealing’ autobiography written by one of Kerala’s finest literary authors, Madhavikutty (Kamala Das). However, no two authors could be so differently located. Madhavikutty was born into an aristocratic Nair family, was the daughter of an eminent poet in Malayalam, and the niece of a prominent intellectual. She was already well known as a short story writer in Malayalam and as a poet and writer in English when Ente Katha appeared. Jameela came from a lower-middle class, lower caste (Ezhava) family, was removed from school at nine, and worked as a labourer and a domestic worker before becoming a sex worker. Later she became an activist and a filmmaker, but was not very well known outside a narrow sphere.

The work and the work alone was what mattered and not the individual. (...) He found competition so distasteful that he even opposed school examinations and ranking, as well as all distinctions and honors. Not that he ignored the talent of others. He encouraged and advised those he considered gifted and "was always disposed to aid anyone in a difficult situation and even to give his time, which was the greatest sacrifice he could make".

The biggest controversy in immigrant education involves students with limited English, who account for about 10 percent of the K–12 population. About three-quarters are Latino, and most are low income.

Choosing authenticity is not an easy choice. E. E. Cummings wrote, “To be nobody-but-yourself in a world which is doing its best, night and day, to make you everybody but yourself—means to fight the hardest battle which any human being can fight—and never stop fighting.” “Staying real” is one of the most courageous battles that we’ll ever fight. When we choose to be true to ourselves, the people around us will struggle to make sense of how and why we are changing. Partners and children might feel fearful and unsure about the changes they’re seeing. Friends and family may worry about how our authenticity practice will affect them and our relationships with them. Some will find inspiration in our new commitment; others may perceive that we’re changing too much—maybe even abandoning them or holding up an uncomfortable mirror. It’s not so much the act of authenticity that challenges the status quo—I think of it as the audacity of authenticity. Most of us have shame triggers around being perceived as self-indulgent or self-focused. We don’t want our authenticity to be perceived as selfish or narcissistic. When I first started mindfully practicing authenticity and worthiness, I felt like every day was a walk through a gauntlet of gremlins. Their voices can be loud and unrelenting: “What if I think I’m enough, but others don’t?” “What if I let my imperfect self be seen and known, and nobody likes what they see?” “What if my friends/family/co-workers like the perfect me better … you know, the one who takes care of everything and everyone?” Sometimes, when we push the system, it pushes back. The pushback can be everything from eye rolls and whispers to relationship struggles and feelings of isolation. There can also be cruel and shaming responses to our authentic voices. In my research on authenticity and shame, I found that speaking out is a major shame trigger for women. Here’s how the research participants described the struggle to be authentic: Don’t make people feel uncomfortable but be honest. Don’t upset anyone or hurt anyone’s feelings but say what’s on your mind. Sound informed and educated but not like a know-it-all. Don’t say anything unpopular or controversial but have the courage to disagree with the crowd. I also found that men and women struggle when their opinions, feelings, and beliefs conflict with our culture’s gender expectations. For example, research on the attributes that we associate with “being feminine” tells us that some of the most important qualities for women are thin, nice, and modest.1 That means if women want to play it totally safe, we have to be willing to stay as small, quiet, and attractive as possible. When looking at the attributes associated with masculinity, the researchers identified these as important attributes for men: emotional control, primacy of work, control over women, and pursuit of status.2 That means if men want to play it safe, they need to stop feeling, start earning, and give up on meaningful connection.

The thing we don’t want to say is that our world today is based entirely on self. We sit on the throne of our own lives. It’s about self-expression, self-love and then somebody does something to you.That’s why this film has been controversial in a funny and unexpected way. What has been controversial, of course, is families loving their enemy. But when you understand Christ and understand that he paid an unpayable debt for you, and that before God, we all need forgiveness in a way that is just as severe as even a murderer. It gives you the resources to humble yourself before even your enemies and extend the same mercy that you’ve experienced in your own life. That’s something Christianity has done from the beginning in every justice initiative that has put us all on the same level. We can love anybody no matter what they’ve done, where they’ve from, what they look like, and the ground for the cross is flat. There’s this false idea that one day, we’re going to just all get along just because there’s some human ideal that we have. But we all know that, at least within the Christian context and the Judeo Christian belief, is that [is] impossible, apart from redemption. It changed human heart not just, they say, politics turns the bush, but the gospel cuts the root. With these families, you see people who have been changed and forgiven. Therefore, they have the ability to extend that. It was something that led me through the whole process. I feel like I made the whole movie from the place of no one, and I stand the need of that same mercy and grace.

The use of local militia troops to guard black prisoners was highly controversial, given that most came from the “finest families” and had signed on for social, political, and career reasons, expecting their most arduous duties to come during summer camp training and performances at annual Confederate Memorial services.

Walking north along Hastings, Jimmy would have come to the future site of the Brewster Homes, one of the first two federally funded—and segregated—housing projects in the city. The project’s opening was a year away, but it had already been two years since the city began clearing the project site—designated by the Detroit City Plan Commission as the “East Side Blighted Area”—displacing hundreds of families (the vast majority of them African American) and several businesses. The project was part of the city’s racially coded slum clearance plan, which reinforced residential segregation and did little to ameliorate the city’s housing crisis. 100 The cleared site was in effect an expression of one of black Detroit’s major struggles—access to housing—anticipating the extreme wartime tensions around race and housing that exploded five years later with the controversy and mini-riot at the Sojourner Truth Homes.

Always the peacekeeper in my family and friend groups, I learned that the willingness to stand up for something may not look like peace. It may stir up controversy. It may make people uncomfortable. It may put a VOICE to something no one is saying out loud. It may impact the way we see our lives and it has the potential to change the world in a positive, uplifting way.

With the war drawing to a close, Henry Knox spearheaded the formation of a fraternal order of army officers called the Society of the Cincinnati. Its aims seemed laudable enough: to succor the families of needy officers, to preserve the union and liberties for which they had fought, and to maintain a social network among the officers. Its very name paid homage to George Washington: Lucius Quinctius Cincinnatus was a Roman consul who had rescued Rome in war, then relinquished power. Little dreaming how controversial the organization would become, Washington agreed to serve as president and was duly elected on June 19, 1783.

When I first came out with my first book If You Want To Be Rich and Happy, Don’t Go to School? a publisher suggested I change the title to The Economics of Education. I told the publisher that with a title like that, I would sell two books: one to my family and one to my best friend. The problem is, they would expect it for free. The obnoxious title If You Want To Be Rich and Happy, Don’t Go to School? was chosen because we knew it would get tons of publicity. I am pro-education and believe in education reform. Otherwise, why would I continue to press for changing our antiquated educational system? So I chose a title that would get me on more TV and radio shows, simply because I was willing to be controversial. Many people thought I was a fruitcake, but the book sold and sold.

Saying that a family is better off with a father shouldn’t be controversial and it certainly isn’t racist.

In so far as prophecy has been already fulfilled, that fulfillment has been a literal one. Take the predictions regarding the Messiah. His being born of the house of David; of a virgin; at Bethlehem; being carried down to and brought out of Egypt; His healing diseases; His entering Jerusalem on an ass; His being betrayed by one of His disciples; His being left by all His familial friends; His being smitten, buffeted, spit upon; His side being pierced; His bones being unbroken; His raiment divided by lot; His receiving vinegar; His being crucified between two thieves; His being buried by a rich man; His lying three days in the tomb; His rising on the third day; His ascending up on high, and sitting at the right hand of God; these and many others, have all been fulfilled to the very letter; far more literally than we could ever have conceived. And are not these fulfillments strong arguments in favor of the literality of all that remains behind? Nay, do they not furnish us with a distinct, unambiguous, and inspired canon of interpretation.

Treating Abuse Today 3(4) pp. 26-33 While Pamela Freyd was speaking to us on the record about her organization, another development was in the making in the Freyd family. Since Pamela and her husband, Peter Freyd, started the Foundation and its massive public relations effort in which they present as a "falsely accused" couple, their daughter, Jennifer Freyd, Ph.D., remained publicly silent regarding her parents' claims and the activities of the FMS Foundation. She only wished to preserve her privacy. But, as the Foundation's publicity efforts gained a national foothold, Dr. Jennifer Freyd decided that her continued anonymity amounted to complicity. She began to feel that her silence was beginning to have unwitting effects. She saw that she was giving the appearance of agreeing with her parents' public claims and decided she had to speak out. Jennifer Freyd, Ph.D., is a tenured Professor of Psychology at the University of Oregon. Along with George K. Ganaway, M.D. (a member of the FMS Foundation Scientific Advisory Board), Lawrence R. Klein, Ph.D., and Stephen H. Landman, Ph.D., she was an invited presenter for The Center for Mental Health at Foote Hospital's Continuing Education Conference: Controversies Around Recovered Memories of Incest and Ritualistic Abuse, held on August 7, 1993 in Ann Arbor, Michigan. Dr. Jennifer Freyd's presentation, "Theoretical and Personal Perspectives on the Delayed Memory Debate," included professional remarks on the conference topic, along with a personal section in which she, for the first time, publicly gave her side of the Freyd family story. In her statement, she alleges a pattern of boundary and privacy violations by her parents, some of which have occurred under the auspices of the Foundation; a pattern of inappropriate and unwanted sexualization by her father and denial by her mother, and a pattern of intimidation and manipulation by her parents since the inception of the Foundation. She also recounts that several members of the original FMS Foundation Scientific Advisory Board had dual professional relationships with the Freyd family.

we have long and controversial discussions about whether patients should be told the truth—a question that rarely arises when the dying person is tended by the family physician who has known him from delivery to death and who knows the weaknesses and strengths of each member of the family.

Some other obstacles are more pedestrian. Starting a school takes money. We might like the idea of opening a school but are too cowardly to face the opposition and controversy we know it will generate—perhaps in our families or churches. One of the reasons for controversy is that classical Christian education cannot happen without discipline (see Heb. 12:5 again!), and discipline in our day is controversial.