Flag Ceremony Quotes

Nationalism of one kind or another was the cause of most of the genocide of the twentieth century. Flags are bits of colored cloth that governments use first to shrink-wrap people's minds and then as ceremonial shrouds to bury the dead.

Flags are bits of colored cloth that governments use first to shrink-wrap people’s minds & then as ceremonial shrouds to bury the dead.

Flags are bits of colored cloth that governments use first to shrink-wrap people’s brains and then as ceremonial shrouds to bury the dead. When independent-thinking people (and here I do not include the corporate media) begin to rally under flags, when writers, painters, musicians, film makers suspend their judgment and blindly yoke their art to the service of the “Nation,” it’s time for all of us to sit up and worry.

...Is there a more monstrous thought, a more convincing spectacle, a more patent affirmation of the impotence and madness of the brain? War. All our philosophies, religions, arts, techniques and trades lead to nothing but this. The finest flowers of civilization. The purest constructions of thought. The most generous and altruistic passions of the heart. The most heroic gestures of man. War. Now and thousand years ago. Tomorrow and a hundred thousand years ago. No, it's not a ...more "...Is there a more monstrous thought, a more convincing spectacle, a more patent affirmation of the impotence and madness of the brain? War. All our philosophies, religions, arts, techniques and trades lead to nothing but this. The finest flowers of civilization. The purest constructions of thought. The most generous and altruistic passions of the heart. The most heroic gestures of man. War. Now and thousand years ago. Tomorrow and a hundred thousand years ago. No, it's not a question of your country, my German or French friend, or yours, whether you're black or white or Papuan or a Borneo monkey. It's a question of your life. If you want to live, kill. Kill so that you can be free, or eat, or shit. The shameful thing is to kill in masses, at a predetermined hour on a predetermined day, in honour of certain principles, under cover of a flag, with old men nodding approval, to kill in a disinterested or passive way. Stand alone against them all, young man, kill, kill, you are unique, you're the only man alive, kill until the others cut you short with the guillotine or the cord or the rope, with or without ceremony, in the name of the Community or King. What a laugh.

Though widely used in the 1892 Columbus Day ceremonies, Bellamy’s pledge did not officially become the pledge until after the Second World War. Indeed, at the turn of the century, a number of different pledges competed for the loyalty of American schoolchildren. In New York State, schools that held flag ceremonies had a choice of five pledges, none of which made any reference to a deity. In San Francisco, the sixty different public schools followed their own preferences, resulting in a considerable range of pledges. Only after the First World War was there any real effort to select a single pledge for the entire nation, a movement that peaked with a pair of National Flag Conferences in 1923 and 1924.

though. Our Azadian friends are always rather nonplussed by our lack of a flag or a symbol, and the Culture rep here—you’ll meet him tonight if he remembers to turn up—thought it was a pity there was no Culture anthem for bands to play when our people come here, so he whistled them the first song that came into his head, and they’ve been playing that at receptions and ceremonies for the last eight years.” “I thought I recognized one of the tunes they played,” Gurgeh admitted. The drone pushed his arms up and made some more adjustments. “Yes, but the first song that came into the guy’s head was ‘Lick Me Out’; have you heard the lyrics?” “Ah.” Gurgeh grinned. “That song. Yes, that could be awkward.” “Damn right. If they find out they’ll probably declare war. Usual Contact snafu.

During the late 1910s and early ’20s, immigrant workers at the Ford automotive plant in Dearborn, Michigan, were given free, compulsory “Americanization” classes. In addition to English lessons, there were lectures on work habits, personal hygiene, and table manners. The first sentence they memorized was “I am a good American.” During their graduation ceremony they gathered next to a gigantic wooden pot, which their teachers stirred with ten-foot ladles. The students walked through a door into the pot, wearing traditional costumes from their countries of origin and singing songs in their native languages. A few minutes later, the door in the pot opened, and the students walked out again, wearing suits and ties, waving American flags, and singing “The Star-Spangled Banner.

Christians in Brazil tend to be way less involved in politics. We are not a society that has two parties with clear stances like the US does. Things here are much more nuanced, and voting for a given party relates very little to your religious affiliation. I see American Christians naively associating their country with the kingdom of God; here believers are less prone to such things. We are less enthusiastic about our country’s history, military achievements, anthem singing,5 and all of that. It’s not a lack of patriotism; it’s just a greater separation between a citizenship in heaven and one on earth. There would never be a flag ceremony or singing of the national anthem during a church service here.

Italy still has a provincial sophistication that comes from its long history as a collection of city states. That, combined with a hot climate, means that the Italians occupy their streets and squares with much greater ease than the English. The resultant street life is very rich, even in small towns like Arezzo and Gaiole, fertile ground for the peeping Tom aspect of an actor’s preparation. I took many trips to Siena, and was struck by its beauty, but also by the beauty of the Siennese themselves. They are dark, fierce, and aristocratic, very different to the much paler Venetians or Florentines. They have always looked like this, as the paintings of their ancestors testify. I observed the groups of young people, the lounging grace with which they wore their clothes, their sense of always being on show. I walked the streets, they paraded them. It did not matter that I do not speak a word of Italian; I made up stories about them, and took surreptitious photographs. I was in Siena on the final day of the Palio, a lengthy festival ending in a horse race around the main square. Each district is represented by a horse and jockey and a pair of flag-bearers. The day is spent by teams of supporters with drums, banners, and ceremonial horse and rider processing round the town singing a strange chanting song. Outside the Cathedral, watched from a high window by a smiling Cardinal and a group of nuns, with a huge crowd in the Cathedral Square itself, the supporters passed, and to drum rolls the two flag-bearers hurled their flags high into the air and caught them, the crowd roaring in approval. The winner of the extremely dangerous horse race is presented with a palio, a standard bearing the effigy of the Virgin. In the last few years the jockeys have had to be professional by law, as when they were amateurs, corruption and bribery were rife. The teams wear a curious fancy dress encompassing styles from the twelfth to the eighteenth centuries. They are followed by gangs of young men, supporters, who create an atmosphere or intense rivalry and barely suppressed violence as they run through the narrow streets in the heat of the day. It was perfect. I took many more photographs. At the farmhouse that evening, after far too much Chianti, I and my friends played a bizarre game. In the dark, some of us moved lighted candles from one room to another, whilst others watched the effect of the light on faces and on the rooms from outside. It was like a strange living film of the paintings we had seen. Maybe Derek Jarman was spying on us.

Power deities, for all their strength, are very much like humans, They are subjects to periods of despair and are not free from the crippling consequences of emotions, For over two decades Tibetans were forbidden from holding any religious ceremonies or prayers. No prayer flags, incense or ceremonies were offered to the deities and demi-gods of the region. This neglect broke their hearts and they became bedraggled and weak.

Moral life, it is asserted, means serious life. Seriousness, and the ceremonial of seriousness—the flag and the oath to the flag—are the distinctive features of the closed society, of the society which by its very nature, is constantly confronted with, and basically oriented toward, the Ernstfall [the serious case, a central Schmittian concept], the serious moment, M-day, war. Only life in such a tense atmosphere, only a life which is based on constant awareness of the sacrifices to which it owes its existence, and of the necessity, the duty of sacrifice of life and all worldly goods, is truly human: the sublime is unknown to the open society. The societies of the West which claim to aspire toward the open society, actually are closed societies in a state of disintegration: their moral value, their respectability, depends entirely on their still being closed societies.

...Is there a more monstrous thought, a more convincing spectacle, a more patent affirmation of the impotence and madness of the brain? War. All our philosophies, religions, arts, techniques and trades lead to nothing but this. The finest flowers of civilization. The purest constructions of thought. The most generous and altruistic passions of the heart. The most heroic gestures of man. War. Now and thousand years ago. Tomorrow and a hundred thousand years ago. No, it's not a question of your country, my German or French friend, or yours, whether you're black or white or Papuan or a Borneo monkey. It's a question of your life. If you want to live, kill. Kill so that you can be free, or eat, or shit. The shameful thing is to kill in masses, at a predetermined hour on a predetermined day, in honour of certain principles, under cover of a flag, with old men nodding approval, to kill in a disinterested or passive way. Stand alone against them all, young man, kill, kill, you are unique, you're the only man alive, kill until the others cut you short with the guillotine or the cord or the rope, with or without ceremony, in the name of the Community or King. What a laugh.

The flag that Templar knights carried into battle was called the Beauceant, and consisted of two panels, one black and one white. As we have seen, the Templars were also known for collecting relics—primarily bones—of Christian saints while they were in the Holy Land. One of their most treasured relics was said to be the skull of St. Euphemia, which was displayed in ceremonies with her two crossed leg bones. Some have argued that the bones were not those of St. Euphemia, but it is now widely accepted that the Templars revered the skull and crossed bones of some deceased donor during their private ceremonies.

George watches a dog cross the square through the noise and stop to sniff at something then amble off again as if nothing unusual is happening, so maybe something like this just happens here every week. Then, above the heads of everyone in the city, above the highest-tossed of the flags, church bells here and there announce midnight and as if they’ve been enchanted the next team after that to do a routine does it without drums and bugles but with its musicians humming instead, in tuneful voices and with a gentleness that seems sweet and absurd after the great din of the teams that have gone before. If only all ceremonials and pomp got hummed like that, her mother says.

On retiring to Capri [Tiberius] devised a pleasance for his secret orgies: teams of wantons of both sexes, selected as experts in deviant intercourse and dubbed analists, copulated before him in triple unions to excite his flagging passions. Its bedrooms were furnished with the most salacious paintings and sculptures, as well as with an erotic library, in case a performer should need an illustration of what was required. Then in Capri's woods and groves he arranged a number of nooks of venery where boys and girls got up as Pans and nymphs solicited outside bowers and grottoes. e acquired a reputation for still grosser depravities that one can hardly bear to tell or be told, let alone believe. For example, he trained little boys (whom he termed tiddlers) to crawl between his thighs when he went swimming and tease him with their licks and nibbles; and unweaned babies he would put to his organ as though to the breast, being by both nature and age rather fond of this form of satisfaction. Left a painting of Parrhasius's depicting Atalanta pleasuring Meleager with her lips on condition that if the theme displeased him he was to have a million sesterces instead, he chose to keep it and actually hung it in his bedroom. The story is also told that once at a sacrifice, attracted by the acolyte's beauty, he lost control of himself and, hardly waiting for the ceremony to end, rushed him off and debauched him and his brother, the flute-player, too; and subsequently, when they complained of the assault, he had their legs broken.

The religious utopian hides his pride behind the mask of humility; he recognizes God alone; he does not recognize ministers or sacraments since he puts himself in place of both. He ministers his own religious needs and he consecrates his inner self as a place of worship more worthy of receiving God than the churches. He substitutes his own sentiments and emotions for doctrine, because doctrines are man-made speculations unable to comprehend God's essence. He considers the sacramental, ceremonial and generally institutional aspects of religion as rigid and expendable molds which are adequate for the unthinking who need strong sensations and impressions to sustain their faith. He, on the other hand, puts his trust in his own individual inspiration, strengthens his faith through direct and permanent contact with the divine and so rises as a pure spirit to the level of a "truer" religion. The secular utopian also displays excessive pride. He believes that societies of the past were based on error since they yielded to the political principle of organization and hierarchy. The goal of the utopian is to create a society in its pristine purity, as it were, unsullied by laws and magistrates, functioning through its members' natural good will and cooperativeness. Laws, institutions, symbols, flags, armies, disciplines, patriotic encouragement and the like will all be abolished because, for pure social beings, their inner motivation of social living - togetherness - is quite sufficient and because they would serve to anchor the citizens, bodily and emotionally, in the soil and reality of the State just as pomp and ceremony, rules and institutions anchor the faithful in religion.

It was the first time that I had ever been in a town where the working class was in the saddle. Practically every building of any size had been seized by the workers and was draped with red flags and with the red and black flag of the Anarchists; every wall was scrawled with the hammer and sickle and with the initials of the revolutionary parties; almost every church had been gutted and its images burnt. Churches here and there were being systematically demolished by gangs of workmen. Every shop and cafe had an inscription saying that it had been collectivized; even the bootblacks had been collectivized and their boxes painted red and black. Waiters and shop-walkers looked you in the face and treated you as an equal. Servile and even ceremonial forms of speech had temporarily disappeared. Nobody said 'Señor' or 'Don' or even 'Usted'; everyone called everyone else 'Comrade' or 'Thou', and said 'Salud!' instead of 'Buenos días'. Tipping had been forbidden by law since the time of Primo de Rivera; almost my first experience was receiving a lecture from a hotel manager for trying to tip a lift-boy. There were no private motor-cars, they had all been commandeered, and the trams and taxis and much of the other transport were painted red and black. The revolutionary posters were everywhere, flaming from the walls in clean reds and blues that made the few remaining advertisements look like daubs of mud. Down the Ramblas, the wide central artery of the town where crowds of people streamed constantly to and from, the loud-speakers were bellowing revolutionary songs all day and far into the night. And it was the aspect of the crowds that was the queerest thing of all. In outward appearance it was a town in which the wealthy classes had practically ceased to exist. Except for a small number of women and foreigners there were no 'well-dressed' people at all. Practically everyone wore rough working-class clothes, or blue overalls or some variant of militia uniform. All this was queer and moving. There was much in this that I did not understand, in some ways I did not even like it, but I recognized it immediately as a state of affairs worth fighting for...so far as one could judge the people were contented and hopeful. There was no unemployment, and the price of living was still extremely low; you saw very few conspicuously destitute people, and no beggars except the gypsies. Above all, there was a belief in the revolution and the future, a feeling of having suddenly emerged into an era of equality and freedom. Human beings were trying to behave as human beings and not as cogs in the capitalist machine.

To anyone who had been there since the beginning it probably seemed even in December or January that the revolutionary period was ending; but when one came straight from England the aspect of Barcelona was something startling and overwhelming. It was the first time that I had ever been in a town where the working class was in the saddle. Practically every building of any size had been seized by the workers and was draped with red flags or with the red and black flag of the Anarchists; every wall was scrawled with the hammer and sickle and with the initials of the revolutionary parties; almost every church had been gutted and its images burnt. Churches here and there were being systematically demolished by gangs of workman. Every shop and cafe had an inscription saying that it had been collectivised; even the bootblacks had been collectivized and their boxes painted red and black. Waiters and shop-walkers looked you in the face and treated you as an equal. Servile and even ceremonial forms of speech had temporarily disappeared. Nobody said 'Sen~or' or 'Don' ort even 'Usted'; everyone called everyone else 'Comrade' or 'Thou', and said 'Salud!' instead of 'Buenos dias'. Tipping had been forbidden by law since the time of Primo de Rivera; almost my first experience was receiving a lecture from a hotel manager for trying to tip a lift-boy. There were no private motor-cars, they had all been commandeered, and the trams and taxis and much of the other transport were painted red and black. The revolutionary posters were everywhere, flaming from the walls in clean reds and blues that made the few remaining advertisements look like daubs of mud. Down the Ramblas, the wide central artery of the town where crowds of people streamed constantly to and fro, the loud-speakers were bellowing revolutionary songs all day and far into the night. And it was the aspect of the crowds that was the queerest thing of all. In outward appearance it was a town in which the wealthy classes had practically ceased to exist. Except for a small number of women and foreigners there were no 'well-dressed' people at all. Practically everyone wore rough working-class clothes, or blue overalls or some variant of militia uniform. All this was queer and moving. There was much in this that I did not understand, in some ways I did not not even like it, but I recognized it immediately as a state of affairs worth fighting for. Also, I believed that things were as they appeared, that this was really a workers' State and that the entire bourgeoisie had either fled, been killed or voluntarily come over to the workers' side; I did not realise that great numbers of well-to-do bourgeois were simply lying low and disguising themselves as proletarians for the time being.

They emerged from the tropical vegetation, greeted by a general cheer. Stephen advanced, carrying his hurly: he was feeling particularly well and fit; he had his land-legs again, and no longer stumped along, but walked with an elastic step. Jack came to meet him, and said in a low voice, 'Just keep your end up, Stephen, until your eye is in; and watch out for the Admiral's twisters,' and then as they neared the Admiral, 'Sir, allow me to name my particular friend Dr. Maturin, surgeon of the Leopard. 'How d'ye do, Doctor?' said the Admiral. 'I must beg your pardon, sir, for my late appearance: I was called away on -- ' 'No ceremony, Doctor, I beg,' said the Admiral, smiling: the Leopard's hundred pounds were practically in his pocket, and this man of theirs did not look very dangerous. 'Shall we begin?' 'By all means,' said Stephen. 'You go down to the other end,' murmured Jack, a chill coming over him in spite of the torrid sun. 'Should you like to be given a middle, sir?' called the umpire, when Stephen had walked down the pitch. 'Thank you, sir,' said Stephen, hitching at his waistband and gazing round the field, 'I already have one.' A rapacious grin ran round the Cumberlands: they moved much closer in, crouching, their huge crab-like hands spread wide. The Admiral held the ball to his nose for a long moment, fixing his adversary, and then delivered a lob that hummed as it flew. Stephen watched its course, danced out to take it as it touched the ground, checked its bounce, dribbled the ball towards the astonished cover-point and running still he scooped it into the hollow of his hurly, raced on with twinkling steps to mid-off, there checked his run amidst the stark silent amazement, flicked the ball into his hand, tossed it high, and with a screech drove it straight at Jack's wicket, shattering the near stump and sending its upper half in a long, graceful trajectory that reached the ground just as the first of La Fleche's guns, saluting the flag, echoed across the field.

Knowing Chris was getting married, his fellow Team members decided that they had to send him off with a proper SEAL bachelor party. That meant getting him drunk, of course. It also meant writing all over him with permanent markers-an indelible celebration, to be sure. Fortunately, they liked him, so his face wasn’t marked up-not by them, at least; he’d torn his eyebrow and scratched his lip during training. Under his clothes, he looked quite the sight. And the words wouldn’t come off no matter how he, or I scrubbed. I pretended to be horrified, but honestly, that didn’t bother me much. I was just happy to have him with me, and very excited to be spending the rest of my life with the man I loved. It’s funny, the things you get obsessed about. Days before the wedding, I spent forty-five minutes picking out exactly the right shape of lipstick, splurging on expensive cosmetics-then forgot to take it with me the morning of the wedding. My poor sister and mom had to run to Walgreens for a substitute; they came back with five different shades, not one of which matched the one I’d picked out. Did it matter? Not at all, although I still remember the vivid marks the lipstick made when I kissed him on the cheek-marking my man. Lipstick, location, time of day-none of that mattered in the end. What did matter were our families and friends, who came in for the ceremony. Chris liked my parents, and vice versa. I truly loved his mom and dad. I have a photo from that day taped near my work area. My aunt took it. It’s become my favorite picture, an accidental shot that captured us perfectly. We stand together, beaming, with an American flag in the background. Chris is handsome and beaming; I’m beaming at him, practically glowing in my white gown. We look so young, happy, and unworried about what was to come. It’s that courage about facing the unknown, the unshakable confidence that we’d do it together, that makes the picture so precious to me. It’s a quality many wedding photos possess. Most couples struggle to make those visions realities. We would have our struggles as well.

The Oval Office itself had been used by prior occupants as the ultimate power symbol, a ceremonial climax. But as soon as Trump arrived, he moved in a collection of battle flags to frame him sitting at his desk, and the Oval immediately became the scene of a daily Trump cluster-fuck. It’s likely that more people had easy access to this president than any president before. Nearly all meetings in the Oval with the president were invariably surrounded and interrupted by a long list of retainers—indeed, everybody strove to be in every meeting. Furtive people skulked around without clear purpose: Bannon invariably found some reason to study papers in the corner and then to have a last word; Priebus kept his eye on Bannon; Kushner kept constant tabs on the whereabouts of the others. Trump liked to keep Hicks, Conway, and, often, his old Apprentice sidekick Omarosa Manigault—now with a confounding White House title—in constant hovering presence. As always, Trump wanted an eager audience, encouraging as many people as possible to make as many attempts as possible to be as close to him as possible. In time, however, he would take derisive notice of those who seemed most eager to suck up to him.

The morning of the funeral an honor guard from Albuquerque fired the salute; two big flags covered the coffins completely, and it looked as if the people from the village had gathered only to bury the flags.

Steve loved showing off his new son. When we brought him home, all the zoo staff welcomed the new arrival. We have always had a good relationship with a group of Buddhist monks from Tibet. They had blessed Bindi when she was a newborn. As Robert celebrated his one-month birthday, we decided to hold a fund-raiser for a Buddhist nun’s convent where the well had dried up. A new well would cost forty thousand dollars. We felt that amount might be achievable in a series of fund-raising events. We invited the nuns to stay at Australia Zoo and planned to hold a fund-raiser at our brand-new Crocoseum, doing our part to help raise some money for the new well. The nuns wished to know if we wanted them to bless the animals while they were at the zoo. “Would you please bless Robert?” we asked. Bindi had been blessed along with the crocodiles when she was a month old. Now we would do the same for Robert. The nuns came into the Crocoseum for the ceremony. I brought a sleepy little Robert, adorned with his prayer flag and a scarf. We invited press to help publicize the plight of the nuns. Robert was very peaceful. The nuns sang, chanted, and gave him their special blessing. The ceremony was over, and the croc show was about to begin. Steve wanted to share Robert’s first crocodile show with everyone at the Crocoseum, as he was going to feed Murray the crocodile. Just as we had done with Bindi at this age, we brought Robert out for the show. Steve talked to the visitors about how proud he was of his son. He pointed out the crocodile to Baby Bob. Although Robert had been in with the crocodiles before, and would be again, this was an event where we could share the moment with everybody. When the croc show was over, Steve brought Robert back underneath the Crocoseum and I put him in his stroller. His eyes were big and he was waving his arms. This event would mark the beginning of a lifetime of working with his father as a wildlife warrior. Steve and Bindi were regulars during the croc shows, and now it looked as though Robert would be joining in as well.

My father was buried a lieutenant colonel in the United States Air Force, and my uncle Chuck let me know that when they folded the flag, they usually give it to the oldest living female of the family. He asked if I wanted to receive it. I refused it. I didn’t want a flag, and I didn’t want a ceremony, and I didn’t want guns going off, and I didn’t want a reception. I wanted my parents back.

The funerals of veterans and soldiers, more than any other ceremony, have followed an age-old pattern of the living honoring the dead.

In the room where the signing [of the surrender] was to take place the sole decorations were three flags upon the end wall: the Red Flag, the Union Jack and the Stars and Stripes. The French colours were nowhere to be seen. De Tassigny declared that France could not be represented at the ceremony without her flag alongside those of her Allies. But where could a French flag to be found? The Russians decided to make one, with a piece of red stuff taken from a former Hitlerite banner, a white sheet and a piece of blue serge cut out of an engineer's overalls. Alas! Our tricolor was less familiar to the young Russian girls than the red flag to many French girls, for when a jeep brought along the flag that had been run op in this way we found a magnificient Dutch flag: the blue, white and red had been sewn not one beside the other but one above the other!

I’ve always said I didn’t want an ordinary life. Nothing average or mundane for me. But as I stared at the rather ample naked derriere wiggling two inches from my face today, I realized I should have been more specific with my goals. Definitely not ordinary, but not exactly what I had in mind. The Texas-flag tattoo emblazoned across the left cheek waved at me as she shifted her weight from foot to foot. The flag was distorted and stretched, as was the large yellow rose on the right cheek, both tattoos dotted with dimples and pock marks. An uneven script scrawled out “The Yellow Rose of Texas” across the top of her rump. Her entire bridal party—her closest friends and relatives, mind you—had left her high and dry. They’d stormed off the elevator as I tried to enter it, a flurry of daffodil-yellow silk, spouting and sputtering about their dear loved one, Tonya the bride. “That’s it! We’re done!” They sounded off in a chorus of clucking hens. “We ain’t goin’ back in there. She can get ready on her own!” “Yeah, she can get ready on her own!” “Known her since third grade and she’s gonna talk to me like that?” “Third grade? She’s my first cousin. I’ve known her since the day she was born. She’s always been that way. I don’t know why y’all acting all surprised.” I felt more than a little uneasy about what all this meant for our schedule. The ceremony was supposed to start in fifteen minutes. The bride should have already been downstairs and loaded in the carriage to make her way to the hotel’s beach. My unease grew to panic when I knocked on Tonya’s door and she opened it clad only in a skimpy little satin robe. “Honey, you’re supposed to be dressed and downstairs already.” I tried to say it as sweetly as possible, but I’m sure my panic came through. My Southern accent kicked in thick, which usually only happens when I’m panicked or frustrated. Or pissed. Or drunk. “Do you think I don’t know that?” she asked, arching a perfectly drawn-on eyebrow. “Do you think somehow when I booked this wedding and had invitations printed and planned the entire damned event, I somehow didn’t realize what time the ceremony started? And just who the hell are you anyway?” Well, alrighty then. Obviously this was going to be a fun day. “Um, I’m Tyler Warren. I’m assisting Lillian with your wedding today.” “Fine. Those bitches left me with my nails wet.” She held up both hands to show me the glossy, fresh manicure. “How the hell am I supposed to get dressed with wet nails?” she asked, arching both eyebrows now and glaring at me like I was somehow responsible for this. “Oh.” My mind spun with the limited time frame I had available, the amount of clothing she still needed to put on, and the amount of time it would take to get her in the carriage and to the ceremony. “Give me just a second to let Lillian know we’ll be down shortly.” I smiled what I hoped was my sweetest smile and stepped backward into the hallway. She slammed the door as I frantically dialed Lillian’s cell. “You’d better be calling to tell me she is in the carriage and on her way,” Lillian said. “It is hotter than Hades out here. I have several people looking like they’re about to faint, and I may possibly dunk a cranky, tuxedoed five-year-old

On 28 March, the ‘Paris Commune’ was officially declared, ‘in the name of the people,’ in a benign spectacle staged outside the Hôtel de Ville, with red flags flapping in the wind and red sashes worn with pride. That the representatives of the city, whose election had restored to Paris after a long absence the same administrative rights enjoyed by ‘communes’ of villages, towns and cities throughout France, should have chosen to adopt a similar corporate appellation was unsurprising. An already nervous bourgeoisie, however, would have received the news with profound unease, for it had been ‘the Commune’ of Paris that had deposed Louis XVI in 1792, and that had wielded substantial power behind the scenes throughout the Terror, growing every more monstrous in its whims. Nevertheless, for many the ceremony was to be cherished as a rare cause for jubilation.

The management of the family and their affect during this period is heavily gendered in a series of conflicting moves. The masculine military manages the external business of dying, much as the men do in a traditional Punjabi household during a regular funeral. Thus the men in the family are rendered passive during military funerals. They are reduced to the helpless feminine, merely receiving instructions from the military. The father weeping helplessly at the side of the grave or breaking down during the ceremonial handing over of the cap and flag juxtaposed with the composed and stoic military reflect other emasculations. The way women grieve is a point of concern for the military. A brigadier from the military directorate, which organizes funerals, explains this preoccupation. The soldier’s family, especially the mother and wife, are very jazbati (emotional). The soldier has gone through training; he is more educated and less emotional. Grief affects the zehen and can demoralize and stop future generations [from joining the army]. We don’t want to distress them [the family] further, so sometimes it is best that they do not see or touch. We want to save them from pain and distress. 183/378

So anyway, we took our seats, and I can’t remember how far we’d got through the meal when we became aware of a kerfuffle at the door and turned to see that His Royal Highness Sir Richard Branson was arriving. And he was very, very drunk. Now, by this time we’d already had our fill of Sir Richard, because earlier in the day he’d arrived at the circuit with all the pomp and ceremony of a returning hero. With a bevy of flag-bearing dolly birds in his wake, he’d marched up and down the paddock, waving, grinning and giving the thumbs up to his adoring public, who were, in fact, wondering what he was doing there in the first place. The reason, of course, was that he had a couple of stickers on our car. A million bucks’ worth of sponsorship, which is a lot of money but in F1 sponsorship terms, chicken feed. And yet he was behaving as though he had bank-rolled the whole thing. I can’t say he’d won a lot of admirers with that stunt, but at the end of the day he’s national treasure Sir Richard Branson, famous publicity seeker, so you cut him some slack. It’d be like hating a dog for barking at the telly. They can’t help it. It’s just what they do. What he did in the restaurant was less excusable. However, before I go on, it’s only right and proper for me to point out that he apologised for what happened that night, and even said that he gave up drinking for months afterwards. Not only that, but the press had a field day at the time and no Branson blush was spared. With all that penance paid you might think that he’s done his time and by rights I should leave out this story.

Again. This was the year in which a million people crowded into Atlanta—still alive despite the ashes to which David Selznick had reduced it—for the ceremonial opening of Gone With the Wind. Confederate flags flew everywhere, and hawkers peddled Rhett caramels and Melanie molasses and Tara pecans, and when Vivien Leigh heard a military school band bleating “Dixie,” she said, “Oh, they’re playing the song from our picture.” There was a grand unreality about all the festivity, this celebration of defeat in a war long finished, as though nobody could understand that a much larger struggle had already begun. That September, a group of Selznick’s technicians had been carrying out one of their last tasks, filming the title itself—Gone With the Wind—pulling the camera along on a dolly so that each word could be framed separately, when Fred Williams, the head grip, turned on his radio and heard that Britain had declared war on Nazi

As communal and composite creatures, we human beings often symbolize our important relationships in physical ways. Nations create flags to represent their country, and pledging allegiance to those flags displays and reinforces the patriotism of its citizens. Couples exchange rings during a wedding ceremony, embodying their commitments to each other into wearable symbols that become a part of everything they do from then on. These symbols not only help us stay mindful of the fundamental relationships that shape our activity, they actually make those relationships stronger. That same dynamic, then, can be seen in the way sacraments function in the church's worship of God. First through the waters of baptism and thereafter through the bread and the wine of communion, we express and extend our devotion to God in physical ways. To be entirely devoted to God, we must make God a part of everything that we do. What better way to symbolize that than by eating and drinking the representations (i.e., “presenting to us again”) of Christ's broken body and shed blood. Sanctification is about living as a representation of Christ, and we become more mindful that Christ fills us and empowers us spiritually when we celebrate that filling and empowering physically. By recognizing our dependance on God in this way, we demonstrate to ourselves and others how important God is to us; we “worth-ship” God. Because this is an act of “communion,” the very same sacrament that celebrates our dependance on Christ also celebrates our interdependence on one another. It is hard to imagine a better medicine for sin-sick, self-addicted people to take than one that celebrates how much God loves them and calls them to love one another.

Notably Tebow, while honoring his creator, never interrupted any flag ceremony or disrespected anyone at all, and yet in the eyes of many Americans he was blackballed by the NFL---solely because of his moral and religious stance. When this occurred, there was no concern expressed by liberals that somehow Tebow's rights were extinguished, or that it was unfair that he no longer plays football.

AT 3:00 P.M. SHARP on August 23, 2012, Colonel Edgar escorted the two men into Mattis’s office on MacDill Air Force Base in Tampa. The sixty-one-year-old general was an intimidating figure in person: muscular and broad shouldered, with dark circles under his eyes that suggested a man who didn’t bother much with sleep. His office was decorated with the mementos of a long military career. Amid the flags, plaques, and coins, Shoemaker’s eyes rested briefly on a set of magnificent swords displayed in a glass cabinet. As they sat down in a wood-paneled conference room off to one side of the office, Mattis cut to the chase: “Guys, I’ve been trying to get this thing deployed for a year now. What’s going on?” Shoemaker had gone over everything again with Gutierrez and felt confident he was on solid ground. He spoke first, giving a brief overview of the issues raised by an in-theater test of the Theranos technology. Gutierrez took over from there and told the general his army colleague was correct in his interpretation of the law: the Theranos device was very much subject to regulation by the FDA. And since the agency hadn’t yet reviewed and approved it for commercial use, it could only be tested on human subjects under strict conditions set by an institutional review board. One of those conditions was that the test subjects give their informed consent—something that was notoriously hard to obtain in a war zone. Mattis was reluctant to give up. He wanted to know if they could suggest a way forward. As he’d put it to Elizabeth in an email a few months earlier, he was convinced her invention would be “a game-changer” for his men. Gutierrez and Shoemaker proposed a solution: a “limited objective experiment” using leftover de-identified blood samples from soldiers. It would obviate the need to obtain informed consent and it was the only type of study that could be put together as quickly as Mattis seemed to want to proceed. They agreed to pursue that course of action. Fifteen minutes after they’d walked in, Shoemaker and Gutierrez shook Mattis’s hand and walked out. Shoemaker was immensely relieved. All in all, Mattis had been gruff but reasonable and a workable compromise had been reached. The limited experiment agreed upon fell short of the more ambitious live field trial Mattis had had in mind. Theranos’s blood tests would not be used to inform the treatment of wounded soldiers. They would only be performed on leftover samples after the fact to see if their results matched the army’s regular testing methods. But it was something. Earlier in his career, Shoemaker had spent five years overseeing the development of diagnostic tests for biological threat agents and he would have given his left arm to get access to anonymized samples from service members in theater. The data generated from such testing could be very useful in supporting applications to the FDA. Yet, over the ensuing months, Theranos inexplicably failed to take advantage of the opportunity it was given. When General Mattis retired from the military in March 2013, the study using leftover de-identified samples hadn’t begun. When Colonel Edgar took on a new assignment as commander of the Army Medical Research Institute of Infectious Diseases a few months later, it still hadn’t started. Theranos just couldn’t seem to get its act together. In July 2013, Lieutenant Colonel Shoemaker retired from the army. At his farewell ceremony, his Fort Detrick colleagues presented him with a “certificate of survival” for having the courage to stand up to Mattis in person and emerging from the encounter alive. They also gave him a T-shirt with the question, “What do you do after surviving a briefing with a 4 star?” written on the front. The answer could be found on the back: “Retire and sail off into the sunset.

Our Azadian friends are always rather nonplussed by our lack of a flag or a symbol, and the Culture rep here—you’ll meet him tonight if he remembers to turn up—thought it was a pity there was no Culture anthem for bands to play when our people come here, so he whistled them the first song that came into his head, and they’ve been playing that at receptions and ceremonies for the last eight years.” “I thought I recognized one of the tunes they played,” Gurgeh admitted. The drone pushed his arms up and made some more adjustments. “Yes, but the first song that came into the guy’s head was ‘Lick Me Out’; have you heard the lyrics?” “Ah.” Gurgeh grinned. “That song. Yes, that could be awkward.” “Damn right. If they find out they’ll probably declare war. Usual Contact snafu.

A fanfare of plastic flags with cutout patterns of skeletons flapped noisily in the air and overhead a piñata swayed, waiting for the hard blows of the breaking ceremony. He searched through the crowd lined up for the puppet show, then glanced down Olvera Street. The street had been closed to traffic for a long time now and looked like a Mexican marketplace, with stands selling boldly colored ceramics and paper flowers. He didn't see Serena, but her brother, Collin, had said she had gone to the Día de los Muertos celebration with Jimena. He turned to see candy skulls with green sequin eyes and frosting lips staring back at him from a stall. When the vendor looked away, he grabbed three and tossed one into his mouth. The sugar dissolved with tangy sweetness. He spun around, sensing other eyes. An old woman shook her head at him as she placed a bowl of spicy-smelling sauce on her ofrenda. Orange flowers, white candles, and faded snapshots of her dead relatives covered the altar. Stanton liked the way some people waited for the spirits of their loved ones to come back and visit, while others were terrified at the thought. The old woman placed a sign on the table: SINCE DEATH IS INEVITABLE, IT SHOULD NOT BE FEARED, BUT HONORED. "Not for everyone," he said softly. She looked at him. "What's not for everyone?" "Death." He smiled.

WHEREAS her birth signaled the responsibility as mother to teach what it is to be Lakota, therein the question: what did I know about being Lakota? Signaled panic, blood rush my embarrassment. What did I know of our language but pieces? Would I teach her to be pieces. Until a friend comforted, don’t worry, you and your daughter will learn together. Today she stood sunlight on her shoulders lean and straight to share a song in Dine, her father’s language. To sing she motions simultaneously with her hands I watch her be in multiple musics. At a ceremony to honor the Diné Nation’s first poet laureate, a speaker explains that each People has been given their own language to reach with. I understand reaching as active, a motion. It’s here we roll along the pavement into hills of conversation we share a ride we share a country but live in alternate nations and here I must tell them what they don’t know or, should I? Well you know Native people as in tribes as in people living over there are people with their own nations each with its own government and flag they rise to their own national songs and sing in their own languages, even. And by there I mean here all around us I remind them.

Principal Fazil was chiefly concerned with maintaining discipline, which required a proper harmony and order between, on the one hand, ther children of respectable families, who in class always sat in the front rows, and, on the other hand, the throngs of poorer boys. He had developed his own brand of thinking on this subject and shared it every Monday during the flag-raising ceremony, distilled as a slogan: "A good education removes the barriers between rich and poor!" Mevlut wasn't quite sure whether Principal Fazil meant to say to his poorer students, "If you study hard and finish school, you, too, will be rich," or whether he meant, "If you study hard and finish school, no one will notice how poor you are.

Consulting de Gaulle whether he should be present at the flag-lowering ceremony or not, Fouchet after a pause of several seconds had been told simply: “Je crois que ça serait inutile....

Stevenson said he wants to start a campaign to erect monuments to that history on the sites of lynchings, slave auctions, and slave depots. “When we start talking about it, people will be outraged,” he said. “They will be provoked. They will be angry.” The Confederate memorials, plaques, and monuments we passed, Stevenson said, “have all appeared in the last couple of decades.” A massive Confederate flag, placed by the “Sons of Confederate Veterans,” was displayed on the highway into the city. Whites in Montgomery, which is half black, had recently reenacted the inauguration of Confederate president Jefferson Davis by parading through the streets in Confederate uniforms, holding Confederate flags, and surrounding a carriage that carried a man dressed up as Davis. They held the ceremony of the inauguration on the steps of the state capitol. At

Only with the London games of 1908 did the now familiar model of official gold, silver and bronze medals, awarded on the day they were won, emerge. Even then, the ceremony lacked drama. There was no podium, no flags, and no music, just the gruff words of IOC grandees and floral bouquets. Flags and music arrived in 1928, but there was still no podium.