Flip This Is England Quotes

So this was the reverse of dazzling Nauset. The flip of the coin - the flip of an ocean fallen Dream-face down. And here, at my feet, in the suds, The other face, the real, staring upwards.

Take a deep breath for me, Olivia.” I do as I’m told. The way he says my name tightens my core and makes me utterly mindless. He grabs onto my hips firmly and in one fluid motion he flips me on my stomach. My toes skating across his chest before landing on the other side of him.

London was really cool. We stayed there last night, with friends of Kendra’s mom. My mom and dad thought we should have a rest before we came over to the mainland.” Kelly has lain down on her tummy on the lounger, face on her arms, but now she lifts her head, squinting in the sun, and stares incredulously at Paige. “When you came over to the mainland?” she asks. “You do know that the United Kingdom is a completely different country from Italy, right?” Paige’s blond eyebrows knit in confusion. “But it’s all part of Europe?” she says, looking at Kendra for help. “I mean, England’s like an island, off the mainland of Europe.” “We’re a separate country,” Kelly says coldly. “It would be like saying that Greenland’s an island off the mainland of the United States.” “Isn’t it?” Paige says, giggling helplessly. “I was never very good at geography.” “Kelly’s right,” Kendra drawls. “Some of us Americans do have half an idea where other countries in the world are located.” “Are you two friends?” I ask, because I can see that Kelly’s still seething. “Our parents know each other from the country club,” Paige says, not a whit upset by being effectively called an idiot by Kendra. “Our moms play tennis together on Saturdays.” “And our dads golf together,” Kendra says self-mockingly now. “It’s all super-cozy. I wanted to come to Italy for the summer, and I found this course online--” “But her mom didn’t want her to go on her own, and she told my mom, and my mom thought it would be a great learning experience for me--” Paige bursts in enthusiastically. “And teach you where some other flipping countries are besides your own,” Kelly mutters sotto voce.

She was not alone. “There’s a definite panic on the hip scene in Cambridge,” wrote student radical Raymond Mungo that year, “people going to uncommonly arduous lengths (debt, sacrifice, the prospect of cold toes and brown rice forever) to get away while there’s still time.” And it wasn’t just Cambridge. All over the nation at the dawn of the 1970s, young people were suddenly feeling an urge to get away, to leave the city behind for a new way of life in the country. Some, like Mungo, filled an elderly New England farmhouse with a tangle of comrades. Others sought out mountain-side hermitages in New Mexico or remote single-family Edens in Tennessee. Hilltop Maoists traversed their fields with horse-drawn plows. Graduate students who had never before held a hammer overhauled tobacco barns and flipped through the Whole Earth Catalog by the light of kerosene lamps. Vietnam vets hand-mixed adobe bricks. Born-and-bred Brooklynites felled cedar in Oregon. Former debutants milked goats in Humboldt County and weeded strawberry beds with their babies strapped to their backs. Famous musicians forked organic compost into upstate gardens. College professors committed themselves to winter commutes that required swapping high heels for cross-country skis. Computer programmers turned the last page of Scott and Helen Nearing’s Living the Good Life and packed their families into the car the next day. Most had no farming or carpentry experience, but no matter. To go back to the land, it seemed, all that was necessary was an ardent belief that life in Middle America was corrupt and hollow, that consumer goods were burdensome and unnecessary, that protest was better lived than shouted, and that the best response to a broken culture was to simply reinvent it from scratch.

Sweet" My habit in December is to peel an orange as I walk—bits of peel in my pockets— pants that smell of Florida—and sometimes approach a car at an intersection— tap on the window—interrupt the driver’s rapture of watching for the green light of release—I’m sworn at by most—flipped-off—or ignored with the same passion I’m ignored by God— but she rolled down her window when I made the motion of a crank with my hand—took the half I offered— the sweetness of a warmer sky— and ate the slices in front of me—with me— as I my equal measure devoured—then left our common life together—the only moment of our eternal bond—the link that will play out as a long string between us, no matter what pleasure is advanced by other days—we looked at each other and ate bits of a world making the most of the sun—of the light that is blowing away into nothingness— the moment so small, so precise, it was easy to love everything we knew of each other—I had a gift and she had a desire to accept that gift—we were whole— we were cured—had advanced the cause of being ever so slightly along the path it wanders with us, little bits of dust caught in its hair. New England Review (vol. 37, no. 1, 2016)

The word the Anglo-Saxon poets of Dark Age England used for fate highlights this ironic, circling, swerving logic; they called it wyrd—a word related to a lot of other w-r words still existing in our language that connote twisting and turning (worm, wrap, writhe, wreath, wring, and so on—even word, which, as writers know, is made of bendy-twisty marks on paper or stone). Wyrd, or weird, is the bending force in our lives that, among other things, causes dark prophecies to be fulfilled not only despite but actually because of our best efforts at preventing them. It also warps our mind and induces a kind of compulsion around more appealing-sounding prophecies, as it did to Shakespeare’s Macbeth after hearing the Weird Sisters’ prophecy that he would become king. When we realize that the Minkowski block universe, in its resolute self-consistency, imposes a wyrd-like law upon us (a “law in the cosmos,” you might call it), then all those antique myths about prophecy and the ironic insistency of fate start to appear less like the superstitions of benighted folk in the Back When and start to seem remarkably, well, prescient. And not only prescient, but based on real-life experience with prescience. Divination was an important part of Greek culture, for instance; it was even the basis of their medicine. Sick patients went to temples and caves to have healing dreams in the presence of priests who could interpret their dreams’ signs. They were not strangers to this stuff, as we now are. As intrinsically precognitive beings who think of ourselves as freely willed, the logic of wyrd is our ruler. We can’t go anywhere that would prevent ourselves from existing, prevent ourselves from getting to the experiences and realizations ahead of us that will turn out to have retroinfluenced our lives now, and this imposes a kind of blindness on us. That blindness may keep us from going insane, reducing the level of prophecy to a manageable level. It is why our dreamlife only shows us the future as through a glass, darkly. It is also why the world seems so tricksterish to those who are really paying attention. That we are interfered with by an intelligence that is somehow within us but also Other is the human intuition that Freud theorized in such a radical new way. His focus was on how this Other inside could make us ill; the flip side is that it really does serve as our guide, especially when we let ourselves be led by our unreason. Research shows that “psi” is an unconscious, un-willed function or group of functions.2 The laboratory experiments by Daryl Bem, Dean Radin, and many others strongly support something like presentiment (future-feeling) operating outside of conscious awareness, and it could be a pervasive feature or even a basic underlying principle of our psychology.