Foreigner Band Quotes

I believe the first draft of a book — even a long one — should take no more than three months…Any longer and — for me, at least — the story begins to take on an odd foreign feel, like a dispatch from the Romanian Department of Public Affairs, or something broadcast on high-band shortwave duiring a period of severe sunspot activity.

Ohhhhh." A lush-bodied girl in the prime of her physical beauty. In an ivory georgette-crepe sundress with a halter top that gathers her breasts up in soft undulating folds of the fabric. She's standing with bare legs apart on a New York subway grating. Her blond head is thrown rapturously back as an updraft lifts her full, flaring skirt, exposing white cotton panties. White cotton! The ivory-crepe sundress is floating and filmy as magic. The dress is magic. Without the dress the girl would be female meat, raw and exposed. She's not thinking such a thought! Not her. She's an American girl healthy and clean as a Band-Aid. She's never had a soiled or a sulky thought. She's never had a melancholy thought. She's never had a savage thought. She's never had a desperate thought. She's never had an un-American thought. In the papery-thin sundress she's a nurse with tender hands. A nurse with luscious mouth. Sturdy thighs, bountiful breasts, tiny folds of baby fat at her armpits. She's laughing and squealing like a four year-old as another updraft lifts her skirt. Dimpled knees, a dancer's strong legs. This husky healthy girl. The shoulders, arms, breasts belong to a fully mature woman but the face is a girl's face. Shivering in New York City mid-summer as subway steam lifts her skirt like a lover's quickened breath. "Oh! Ohhhhh." It's nighttime in Manhattan, Lexington Avenue at 51st Street. Yet the white-white lights exude the heat of midday. The goddess of love has been standing like this, legs apart, in spike-heeled white sandals so steep and so tight they've permanently disfigured her smallest toes, for hours. She's been squealing and laughing, her mouth aches. There's a gathering pool of darkness at the back of her head like tarry water. Her scalp and her pubis burn from the morning's peroxide applications. The Girl with No Name. The glaring-white lights focus upon her, upon her alone, blond squealing, blond laughter, blond Venus, blond insomnia, blond smooth-shaven legs apart and blond hands fluttering in a futile effort to keep her skirt from lifting to reveal white cotton American-girl panties and the shadow, just the shadow, of the bleached crotch. "Ohhhhhh." Now she's hugging herself beneath her big bountiful breasts. Her eyelids fluttering. Between the legs, you can trust she's clean. She's not a dirty girl, nothing foreign or exotic. She's an American slash in the flesh. That emptiness. Guaranteed. She's been scooped out, drained clean, no scar tissue to interfere with your pleasure, and no odor. Especially no odor. The Girl with No Name, the girl with no memory. She has not lived long and she will not live long.

Certain tools are destructive no matter who owns them, whether it be the Mafia, stockholders, a foreign company, the state, or even a workers' commune. Networks of multilane highways, long. range, wide-band-width transmitters, strip mines, or compulsory school systems are such tools. Destructive tools must inevitably increase regimentation, dependence, exploitation, or impotence, and rob not only the rich but also the poor of conviviality, which is the primary treasure in many so-called "underdeveloped" areas.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Thus we institute today this law, that each man in the country must have his passport and other official documents stamped with the name of his female guardian. Her written permission will be needed to any journey he undertakes. We know that men have their tricks and we cannot allow them to band together. Any man who does not have a sister, mother, wife or daughter, or other relative, to register him must report to the police station for the protection of the public. Any man who breaks these laws will he subject to capital punishment. This applies also to foreign journalists and other workers.

The Gunner's Dream (From The Final Cut) Floating down through the clouds Memories come rushing up to meet me now. In the space between the heavens and in the corner of some foreign field I had a dream. I had a dream. Good-bye Max. Good-bye Ma. After the service when you're walking slowly to the car And the silver in her hair shines in the cold November air You hear the tolling bell And touch the silk in your lapel And as the tear drops rise to meet the comfort of the band You take her frail hand And hold on to the dream. A place to stay Enough to eat Somewhere old heroes shuffle safely down the street Where you can speak out loud About your doubts and fears And what's more no-one ever disappears You never hear their standard issue kicking in your door. You can relax on both sides of the tracks And maniacs don't blow holes in bandsmen by remote control And everyone has recourse to the law And no-one kills the children anymore. And no one kills the children anymore. Night after night Going round and round my brain His dream is driving me insane. In the corner of some foreign field The gunner sleeps tonight. What's done is done. We cannot just write off his final scene. Take heed of his dream.

It was easy not to like the other foreigners. I wondered how I'd fallen in with such a band of freaks. There were so many odd, wandering types--a host of bent Australians, warped British, tainted Canadians, tormented runaway Americans. (I considered myself fairly well balanced among this cast, but then look what became of me.) I'd expected it to a certain degree, but I was still surprised. Most of them seemed like misfits. Only a few content. But all of us found teaching work with astounding ease. It didn't matter that, on the whole, we were ragged and suspect because the demand for English in Korea was so great that almost anyone was accepted.

The moth's enormous wings are velveted in a rich, warm, brown, and edged in bands of blue and pink delicate as a watercolour wash. A startling 'eyespot,' immense, and deep blue melding to an almost translucent yellow, luxuriates in the centre of each hind wing. The effect is one of a masculine splendour foreign to the butterflies, a fragility unfurled to strength

South Africa’s race society taught the mob the great lesson of which it had always had a confused premonition, that through sheer violence an underprivileged group could create a class lower than itself, that for this purpose it did not even need a revolution but could band together with groups of the ruling classes, and that foreign or backward peoples offered the best opportunities for such tactics.

Boon and Watt had the bad—or perhaps good—fortune to come of age during one of rock’s most abject periods. “That Seventies stuff, the Journey, Boston, Foreigner stuff, it was lame,” Watt says. “If it weren’t for those type of bands we never would have had the nerve to be a band. But I guess you need bad things to make good things. It’s like with farming—if you want to grow a good crop, you need a lot of manure.

When I was little, I listened to radio serials, read comic books and went to 'B' movies. When I got a little older I listened to big band swing, read slick magazines and went to 'A' movies. When I got even older I listened to F-M stereo, read literary quarterlies and went to foreign movies. And then the pop-culture movement began. Now I listen to old radio serials, read comic books and go to revivals of 'B' movies. In a society without standards who needs to grow up?

Already it is twilight down in the Laredito. Bats fly forth from their roostings in courthouse and tower and circle the quarter. The air is full of the smell of burning charcoal. Children and dogs squat by the mud stoops and gamecocks flap and settle in the branches of the fruit trees. They go afoot, these comrades, down along a bare adobe wall. Band music carries dimly from the square. They pass a watercart in the street and they pass a hole in the wall where by the light of a small forgefire an old man beats out shapes of metal. They pass in a doorway a young girl whose beauty becomes the flowers about. They arrive at last before a wooden door. It is hinged into a larger door or gate and all must step over the foot-high sill where a thousand boots have scuffled away the wood, where fools in their hundreds have tripped or fallen or tottered drunkenly into the street. They pass along a ramada in a courtyard by an old grape arbor where small fowl nod in the dusk among the gnarled and barren vines and they enter a cantina where the lamps are lit and they cross stooping under a low beam to a bar and belly up one two three. There is an old disordered Mennonite in this place and he turns to study them. A thin man in a leather weskit, a black and straightbrim hat set square on his head, a thin rim of whiskers. The recruits order glasses of whiskey and drink them down and order more. There are monte games at tables by the wall and there are whores at another table who look the recruits over. The recruits stand sideways along the bar with their thumbs in their belts and watch the room. They talk among themselves of the expedition in loud voices and the old Mennonite shakes a rueful head and sips his drink and mutters. They'll stop you at the river, he says. The second corporal looks past his comrades. Are you talking to me? At the river. Be told. They'll jail you to a man. Who will? The United States Army. General Worth. They hell they will. Pray that they will. He looks at his comrades. He leans toward the Mennonite. What does that mean, old man? Do ye cross that river with yon filibuster armed ye'll not cross it back. Don't aim to cross it back. We goin to Sonora. What's it to you, old man? The Mennonite watches the enshadowed dark before them as it is reflected to him in the mirror over the bar. He turns to them. His eyes are wet, he speaks slowly. The wrath of God lies sleeping. It was hid a million years before men were and only men have power to wake it. Hell aint half full. Hear me. Ye carry war of a madman's making into a foreign land. Ye'll wake more than the dogs. But they berated the old man and swore at him until he moved off down the bar muttering, and how else could it be? How these things end. In confusion and curses and blood. They drank on and the wind blew in the streets and the stars that had been overhead lay low in the west and these young men fell afoul of others and words were said that could not be put right again and in the dawn the kid and the second corporal knelt over the boy from Missouri who had been named Earl and they spoke his name but he never spoke back. He lay on his side in the dust of the courtyard. The men were gone, the whores were gone. An old man swept the clay floor within the cantina. The boy lay with his skull broken in a pool of blood, none knew by whom. A third one came to be with them in the courtyard. It was the Mennonite. A warm wind was blowing and the east held a gray light. The fowls roosting among the grapevines had begun to stir and call. There is no such joy in the tavern as upon the road thereto, said the Mennonite. He had been holding his hat in his hands and now he set it upon his head again and turned and went out the gate.

After generations of separations and decades of forgetfulness, the mention of the South brings back to our memories ancient years of pain and pleasure. At the turn of the twentieth century, many African Americans left the Southern towns, left the crushing prejudice and prohibition, and moved north to Chicago and New York City, west to Los Angeles and San Diego. They were drawn by the heady promise of better lives, of equality, fair play, and good old American four-star freedom. Their expectations were at once fulfilled and at the same time dashed to the ground and broken into shards of disappointment. The sense of fulfillment arose from the fact that there were chances to exchange the dull drudgery of sharecrop farming for protected work under unionized agreements. Sadly for the last thirty years, those jobs have been decreasing as industry became computerized and work was sent to foreign countries. The climate which the immigrants imagined as free of racial prejudice was found to be discriminatory in ways different from the Southern modes and possibly even more humiliating. A small percentage of highly skilled and fully educated blacks found and clung to rungs on the success ladder. Unskilled and undereducated black workers were spit out by the system like so many undigestible watermelon seeds. They began to find their lives minimalized, and their selves as persons trivialized. Many members of that early band of twentieth-century pilgrims must have yearned for the honesty of Southern landscapes where even if they were the targets of hate mongers who wanted them dead, they were at least credited with being alive. Northern whites with their public smiles of liberal acceptance and their private behavior of utter rejection wearied and angered the immigrants.

There is little honour to be won by a numerous army over a few scattered bands, by men clad in mail over half-armed husbandmen and shepherds—of such conquest small were the glory. But if, as all Christian men believe, and as it is the constant trust of my countrymen, from memory of the times of our fathers,—if the Lord of Hosts should cast the balance in behalf of the fewer numbers and worse-armed party, I leave it with your Highness to judge what would, in that event, be the diminution of worship and fame. Is it extent of vassalage and dominion your Highness desires, by warring with your mountain neighbours? Know 187that you may, if it be God's will, gain our barren and rugged mountains; but, like our ancestors of old, we will seek refuge in wilder and more distant solitudes, and, when we have resisted to the last, we will starve in the icy wastes of the glaciers. Ay, men, women, and children, we will be frozen into annihilation together, ere one free Switzer will acknowledge a foreign master.

The Gospels were written in such temporal and geographical proximity to the events they record that it would have been almost impossible to fabricate events. Anyone who cared to could have checked out the accuracy of what they reported. The fact that the disciples were able to proclaim the resurrection in Jerusalem in the face of their enemies a few weeks after the crucifixion shows that what they proclaimed was true, for they could never have proclaimed the resurrection under such circumstances had it not occurred. The Gospels could not have been corrupted without a great outcry on the part of orthodox Christians. Against the idea that there could have been a deliberate falsifying of the text, no one could have corrupted all the manuscripts. Moreover, there is no precise time when the falsification could have occurred, since, as we have seen, the New Testament books are cited by the church fathers in regular and close succession. The text could not have been falsified before all external testimony, since then the apostles were still alive and could repudiate any such tampering with the Gospels. The miracles of Jesus were witnessed by hundreds of people, friends and enemies alike; that the apostles had the ability to testify accurately to what they saw; that the apostles were of such doubtless honesty and sincerity as to place them above suspicion of fraud; that the apostles, though of low estate, nevertheless had comfort and life itself to lose in proclaiming the gospel; and that the events to which they testified took place in the civilized part of the world under the Roman Empire, in Jerusalem, the capital city of the Jewish nation. Thus, there is no reason to doubt the apostles’ testimony concerning the miracles and resurrection of Jesus. It would have been impossible for so many to conspire together to perpetrate such a hoax. And what was there to gain by lying? They could expect neither honor, nor wealth, nor worldly profit, nor fame, nor even the successful propagation of their doctrine. Moreover, they had been raised in a religion that was vastly different from the one they preached. Especially foreign to them was the idea of the death and resurrection of the Jewish Messiah. This militates against their concocting this idea. The Jewish laws against deceit and false testimony were very severe, which fact would act as a deterrent to fraud. Suppose that no resurrection or miracles occurred: how then could a dozen men, poor, coarse, and apprehensive, turn the world upside down? If Jesus did not rise from the dead, declares Ditton, then either we must believe that a small, unlearned band of deceivers overcame the powers of the world and preached an incredible doctrine over the face of the whole earth, which in turn received this fiction as the sacred truth of God; or else, if they were not deceivers, but enthusiasts, we must believe that these extremists, carried along by the impetus of extravagant fancy, managed to spread a falsity that not only common folk, but statesmen and philosophers as well, embraced as the sober truth. Because such a scenario is simply unbelievable, the message of the apostles, which gave birth to Christianity, must be true. Belief in Jesus’ resurrection flourished in the very city where Jesus had been publicly crucified. If the people of Jerusalem thought that Jesus’ body was in the tomb, few would have been prepared to believe such nonsense as that Jesus had been raised from the dead. And, even if they had so believed, the Jewish authorities would have exposed the whole affair simply by pointing to Jesus’ tomb or perhaps even exhuming the body as decisive proof that Jesus had not been raised. Three great, independently established facts—the empty tomb, the resurrection appearances, and the origin of the Christian faith—all point to the same marvelous conclusion: that God raised Jesus from the dead.

It is almost necessary to say nowadays that a saint means a very good man. The notion of an eminence merely moral, consistent with complete stupidity or unsuccess, is a revolutionary image grown unfamiliar by its very familiarity, and needing, as do so many things of this older society, some almost preposterous modern parallel to give its original freshness and point. If we entered a foreign town and found a pillar like the Nelson Column, we should be surprised to learn that the hero on the top of it had been famous for his politeness and hilarity during a chronic toothache. If a procession came down the street with a brass band and a hero on a white horse, we should think it odd to be told that he had been very patient with a half-witted maiden aunt. Yet some such pantomime impossibility is the only measure of the innovation of the Christian idea of a popular and recognized saint. It must especially be realized that while this kind of glory was the highest, it was also in a sense the lowest. The materials of it were almost the same as those of labour and domesticity: it did not need the sword or sceptre, but rather the staff or spade. It was the ambition of poverty. All this must be approximately visualized before we catch a glimpse of the great effects of the story which lay behind the Canterbury Pilgrimage.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

EUROS SIDE WITH MEXICAN GANG RAPIST Mexico, President Bush’s dearest international ally, brought a lawsuit against the United States in the International Court of Justice on behalf of its native son, Jose Ernesto Medellin, arguing that Texas failed to inform him of his right to confer with the Mexican consulate. It probably didn’t occur to the police to ask Medellin if he was Mexican, with the media referring to the suspects exclusively as: “five Houston teens,” “five youths,” “the youths,” “young men,” “members of ‘a social club,’” “a bunch of guys,” “six young men,” “six teen-agers,” and “these guys”23 (and, oddly, “America’s hottest boy band”). The World Court agreed with Mexico, confirming my suspicion that any organization with “world” in its title—International World Court, the World Bank, World Cup Soccer, the World Trade Organization—is inherently evil. The court ordered that Mexican illegal aliens in American prisons must be retried unless they had been promptly advised of their consular rights—a ruling that would have emptied Texas’s prisons. It wasn’t as if America had shanghaied Medellin and dragged him into our country. He sneaked in illegally, demanded the full panoply of rights accorded American citizens, and when things didn’t go his way, suddenly announced he was an illegal alien entitled to rights as a Mexican citizen. Or as the New York Times hyperventilated: A failure to enforce the World Court’s ruling “could imperil American tourists or business travelers if they are ever arrested and need the help of a consular official.”24 If an American tourist or business traveler ever gang-rapes and murders two teenaged girls in a foreign country, I don’t care what they do to him.

In spring that year (1930), by a symbolic act whose significance I myself did not grasp, a march through the stifling heat to the sea with a little band of followers to make illegal salt, Gandhi had aroused the Indian people from the lethargy into which they had long sunk after nearly three centuries of British rule, if you counted the incredible period when they were governed for two hundred years not by a foreign country but by a bizarre band of traders greedy for profit, the honourable members and agents of the East India Company. These hustlers had first came out from England early in the seventeenth century, found the pickings beyond their fondest dreams, and by hook and by crook and by armed might, had stolen the country from the Indians. It was the only instance in history, I believe, of a private commercial enterprise taking over a vast, heavily populated subcontinent, ruling it with an iron hand and exploiting it for private profit. Probably only the British, with their odd assortment of talents, their great entrepreneurial drive, their ingrained feeling of racial superiority, of which Rudyard Kipling would sing so shrilly, their guile in dividing the natives and turning them against one another, and their ruthlessness in putting down all who threatened their rule and their profits, could have done it, and got away with it so long. Perhaps only the Indians, divided as they were after the decay of the Mughal Empire into dozens of quarrelling, warring states, great and small, could have succumbed so easily and so quickly to the aggression of a handful determined merchants, backed by a small handful of British troops in the service of the Company, and remained so long in abject subjection. As Radhakrishnan, the great Hindu philosopher, put it in our own time: "The day India lost her freedom, a great curse fell on her and she became petrified.

One day, because I was bored in our usual spot, next to the merry-go-round, Françoise had taken me on an excursion – beyond the frontier guarded at equal intervals by the little bastions of the barley-sugar sellers – into those neighbouring but foreign regions where the faces are unfamiliar, where the goat cart passes; then she had gone back to get her things from her chair, which stood with its back to a clump of laurels; as I waited for her, I was trampling the broad lawn, sparse and shorn, yellowed by the sun, at the far end of which a statue stands above the pool, when, from the path, addressing a little girl with red hair playing with a shuttlecock in front of the basin, another girl, while putting on her cloak and stowing her racket, shouted to her, in a sharp voice: ‘Good-bye, Gilberte, I’m going home, don’t forget we’re coming to your house tonight after dinner.’ That name, Gilberte, passed by close to me, evoking all the more forcefully the existence of the girl it designated in that it did not merely name her as an absent person to whom one is referring, but hailed her directly; thus it passed close by me, in action so to speak, with a power that increased with the curve of its trajectory and the approach of its goal; – transporting along with it, I felt, the knowledge, the notions about the girl to whom it was addressed, that belonged not to me, but to the friend who was calling her, everything that, as she uttered it, she could see again or at least held in her memory, of their daily companionship, of the visits they paid to each other, and all that unknown experience which was even more inaccessible and painful to me because conversely it was so familiar and so tractable to that happy girl who grazed me with it without my being able to penetrate it and hurled it up in the air in a shout; – letting float in the air the delicious emanation it had already, by touching them precisely, released from several invisible points in the life of Mlle Swann, from the evening to come, such as it might be, after dinner, at her house; – forming, in its celestial passage among the children and maids, a little cloud of precious colour, like that which, curling over a lovely garden by Poussin,15 reflects minutely like a cloud in an opera, full of horses and chariots, some manifestation of the life of the gods; – casting finally, on that bald grass, at the spot where it was at once a patch of withered lawn and a moment in the afternoon of the blonde shuttlecock player (who did not stop launching the shuttlecock and catching it again until a governess wearing a blue ostrich feather called her), a marvellous little band the colour of heliotrope as impalpable as a reflection and laid down like a carpet over which I did not tire of walking back and forth with lingering, nostalgic and desecrating steps, while Françoise cried out to me: ‘Come on now, button up your coat and let’s make ourselves scarce’, and I noticed for the first time with irritation that she had a vulgar way of speaking, and alas, no blue feather in her hat.

From the decks of the warships the foreign sailors watched the massacre through binoculars and took pictures. The navy bands played late and phonographs were set up on the ships and aimed at the quay. Caruso sang from Pagliacci all night across a harbor filled with bloated corpses. An admiral going to dine on another ship was late because a woman’s body fouled his propeller.

Josh shrugged. “Works for me.” Caroline nodded. “I think you should get married beside the loch,” Archie told them. Caroline helped herself to a cup of tea from the pot on the table in front of her. “The loch will be full of midges.” James bit into a biscuit and spoke with his mouth full. “With any luck they’ll only bite the foreigners.” Millicent blinked at the man before turning back to Caroline. “How about photos at the loch? That way you can have loch, castle and church.” “Sounds great to me.” Caroline took a sip of her tea. “Josh, what do you think?” “Whatever you decide is fine.” He couldn’t have come across less interested if he’d tried. “Now, the gentlemen were talking about having a grey colour scheme.” Millicent was clearly horrified by the idea. “What do you think?” They all looked at Caroline, who was wearing yet another second-hand grey skirt suit. Although Caroline had never bothered with fashion, she was beginning to think she might have to wear some other colours. “No, I don’t want grey,” Caroline sighed. “I like lavender.” “Lavender it is,” Millicent said. “Any thoughts on flowers?” “Heather,” Caroline said. Archie threw up his hands in disgust. “You can get heather on the damn hill. Pick something he has to pay for. The man is a gazillionaire. What’s the point in marrying him if you can’t splash out?” Caroline looked at Josh. “What kind of flowers do you want?” Josh was munching his way through a giant bag of chips. “I really don’t care about flowers.” Caroline felt her blood pressure rise. “Do you care about the wedding at all?” “Of course I do.” “Well, what ideas do you have for it?” “Fine.” He pushed himself away from the counter and sauntered towards them. Caroline bit the inside of her cheek to stop from commenting. Everything the man did was so unhurried. It was beyond irritating. He pulled up a chair, swung it around, straddled it and leaned on the back with his forearms. He was so close Caroline could feel the heat coming off him. “Okay, this is what I think.” Josh spread his hands wide. “I’m thinking a couple of hundred of our closest friends, large dance floor, great band. I might sing, but we can get someone else in too. Lots of food. I want steak. Apart from that, I don’t care what colour the thing is or what type of flowers we have.” “So, you’re going to leave the details up to me?” “Isn’t this what women do?

I knew you forever and you were always old, soft white lady of my heart. Surely you would scold me for sitting up late, reading your letters, as if these foreign postmarks were meant for me. You posted them first in London, wearing furs and a new dress in the winter of eighteen-ninety. I read how London is dull on Lord Mayor's Day, where you guided past groups of robbers, the sad holes of Whitechapel, clutching your pocketbook, on the way to Jack the Ripper dissecting his famous bones. This Wednesday in Berlin, you say, you will go to a bazaar at Bismarck's house. And I see you as a young girl in a good world still, writing three generations before mine. I try to reach into your page and breathe it back… but life is a trick, life is a kitten in a sack. This is the sack of time your death vacates. How distant your are on your nickel-plated skates in the skating park in Berlin, gliding past me with your Count, while a military band plays a Strauss waltz. I loved you last, a pleated old lady with a crooked hand. Once you read Lohengrin and every goose hung high while you practiced castle life in Hanover. Tonight your letters reduce history to a guess. The count had a wife. You were the old maid aunt who lived with us. Tonight I read how the winter howled around the towers of Schloss Schwobber, how the tedious language grew in your jaw, how you loved the sound of the music of the rats tapping on the stone floors. When you were mine you wore an earphone. This is Wednesday, May 9th, near Lucerne, Switzerland, sixty-nine years ago. I learn your first climb up Mount San Salvatore; this is the rocky path, the hole in your shoes, the yankee girl, the iron interior of her sweet body. You let the Count choose your next climb. You went together, armed with alpine stocks, with ham sandwiches and seltzer wasser. You were not alarmed by the thick woods of briars and bushes, nor the rugged cliff, nor the first vertigo up over Lake Lucerne. The Count sweated with his coat off as you waded through top snow. He held your hand and kissed you. You rattled down on the train to catch a steam boat for home; or other postmarks: Paris, verona, Rome. This is Italy. You learn its mother tongue. I read how you walked on the Palatine among the ruins of the palace of the Caesars; alone in the Roman autumn, alone since July. When you were mine they wrapped you out of here with your best hat over your face. I cried because I was seventeen. I am older now. I read how your student ticket admitted you into the private chapel of the Vatican and how you cheered with the others, as we used to do on the fourth of July. One Wednesday in November you watched a balloon, painted like a silver abll, float up over the Forum, up over the lost emperors, to shiver its little modern cage in an occasional breeze. You worked your New England conscience out beside artisans, chestnut vendors and the devout. Tonight I will learn to love you twice; learn your first days, your mid-Victorian face. Tonight I will speak up and interrupt your letters, warning you that wars are coming, that the Count will die, that you will accept your America back to live like a prim thing on the farm in Maine. I tell you, you will come here, to the suburbs of Boston, to see the blue-nose world go drunk each night, to see the handsome children jitterbug, to feel your left ear close one Friday at Symphony. And I tell you, you will tip your boot feet out of that hall, rocking from its sour sound, out onto the crowded street, letting your spectacles fall and your hair net tangle as you stop passers-by to mumble your guilty love while your ears die.

They walked off together into the night. There was something ghostly about the misery that pushed its way into districts where some remnants of well-being still remained and where night life was provided for foreigners. Between the exhibition of neediness in the streets and the routine of the night clubs there was no bridge. The music of the entertainment business drowned out the whistles of the rescue cars, picking up people collapsing from starvation in front of doors behind which bands played for pleasure-seeking foreigners and for native Viennese who wrung a profit out of misery. Martha Monica was frightened. But the Italian reassured her. “Don't think of bad people today. Rather think of me,” he said in his amusing accent. Why were these people bad? the girl wanted to know. Santa Madonna! They were just people who made capital out of their infirmities, so she learned. Besides, some of these infirmities were not even real, but simulated. Would she bet him that that fellow over there in a tattered infantry uniform was artificially producing that chronic trembling in his limbs? With the unfathomable readiness of human nature to insult the misery of others in order to lull its own conscience, the smooth-speaking Italian piled proof on proof. In its abundance it sounded plausible, and besides, Martha Monica had no possible way of checking it. Foreigners always knew better than the residents.

Then there is the callous side, the war-wracked sentiment, the notion that a Band-Aid was ripped from the bullet wound. The fear for what comes next, the longing many Afghans have to leave, the unraveling humanitarian catastrophe, the hunger pains fused with the ache of abandonment.

He went into the hall bathroom that separated the two bedrooms and lifted the lid. He yawned. He scratched his head and felt foreign objects in his hair. While he continued to aim the stream into the commode, he leaned to the left to look in the small mirror over the sink and almost had heart failure. He actually might have jumped and briefly missed the pot. Sean had little-girl “things” in his short hair—clips, bows, ponytail bands, jeweled bobby pins. And there was something else—he scraped off some Scotch Tape. His hair was too short so some of that stuff was taped on! But that was the least of it—he had a bright red Angelina Jolie mouth that went way out of the lines. Blue eyelids and pink cheeks. He looked like a clown. He zipped his pants. Then he wet a finger under the faucet and rubbed it over his eyelid. Nothing changed, except that he saw his fingernails were bright green. He washed his hands vigorously. Oh, God—he’d been tattooed in his sleep! He took the bar of soap to his lips; no amount of scrubbing helped. “Frannnnn-ciiiii!” he yelled. A moment later she tapped at the door and he jerked it open. She was casually drying her hands on a dish towel while he was scowling. “Magic marker, I think,” she said, before he could ask the question. “Why?” he asked desperately, totally stunned. Franci shrugged. “She’s not allowed to touch my makeup. And she thinks you look wonderful.” Then she grinned. He stiffened and pursed his lips. “I’m pretty sure I’m out of uniform.” She chuckled. “We’ll think of something. Are you staying for dinner?” “I can’t go out like this!” “Okay, let’s try some fingernail polish remover on your green nails, have some dinner, and then I’ll see what I can do about your, ah, makeup. Really, Sean, rule number one—never close your eyes on a three-year-old.” *

Japanese tragedy illustrates this aspect of the Trinity better than Greek tragedy, Kitamori taught, because it is based on the feeling expressed by the word tsurasa. This is the peculiar pain felt when someone dies in behalf of another. yet the term implies neither bitterness nor sadness. Nor is tsurasa burdened with the dialectical tension in the struggle with fate that is emphasized in Greek drama, since dialectic is a concept foreign to Japan. Tsurasa is pain with resignation and acceptance. Kitamori called our attention to a Kabuki play, The Village School. The feudal lord of a retainer named Matsuo is defeated in battle and forced into exile. Matsuo feigns allegiance to the victor but remains loyal to his vanquished lord. When he learns that his lord's son and heir, Kan Shusai, has been traced to a village school and marked for execution, Matsuo resolves to save the boy's life. The only way to do this, he realizes, is to substitute a look-alike who can pass for Kan Shusai and be mistakenly killed in his place. Only one substitute will likely pass: Matsuo's own son. So when the enemy lord orders the schoolmaster to produce the head of Kan Shusai, Matsuo's son consents to be beheaded instead. The plot succeeds: the enemy is convinced that the proffered head is that of Kan Shusai. Afterwards, in a deeply emotional scene, the schoolmaster tells Matsuo and his wife that their son died like a true samurai to save the life of the other boy. The parents burst into tears of tsurasa. 'Rejoice my dear,' Matsuo says consolingly to his wife. 'Our son has been of service to our lord.' Tsurasa is also expressed in a Noh drama, The Valley Rite. A fatherless boy named Matsuwaka is befriended by the leader of a band of ascetics, who invites him to accompany the band on a pilgrimage up a sacred mountain. On the way, tragically, Matsuwaka falls ill. According to an ancient and inflexible rule of the ascetics, anyone who falls ill on a pilgrimage must be put to death. The band's leader is stricken with sorrow; he cannot bear to sacrifice the boy he has come to love as his own son. He wishes that 'he could die and the boy live.' But the ascetics follow the rule. They hurl the boy into a ravine, then fling stones and clods of dirt to bury him. The distressed leader then asks to be thrown into the ravine after the boy. His plea so moves the ascetics that they pray for Matsuwaka to be restored to life. Their prayer is answered, and mourning turns to celebration. So it was with God's sacrifice of his Son. The Son's obedience to the Father, the Father's pain in the suffering and death of the Son, the Father's joy in the resurrection - these expressions of a deep personal relationship enrich our understanding of the triune God. Indeed, the God of dynamic relationships within himself is also involved with us his creatures. No impassive God, he interacts with the society of persons he has made in his own image. He expresses his love to us. He shares in our joys and sorrows. This is true of the Holy Spirit as well as the Father and Son... Unity, mystery, relationship - these are the principles of Noh that inform our understanding of the on God as Father, Son, and Spirit; or as Parent, Child, and Spirit; or as Creator, Redeemer, Sanctifier...this amazing doctrine inspires warm adoration, not cold analysis. It calls for doxology, not definition.

I am Doug Hammer, U.S. Army Green Beret, retired. I served my country in two wars, in combat and received the Purple Heart for my war wounds. Until recently, I was willing to put up with my country imprisoning conservatives who did not agree with the President. I was willing to accept the imprisoning of pastors and others who were not favored by the White House. My thought was that America elected the President, so we get what we deserve. However, I have concluded that the President is not legitimately in office, that he has the worst interests of the country at heart and that he is attempting to destroy the capitalistic system and install a socialist, even Communist, system in its place. I finally concluded that rumors of Russian troops, stationed at this base, being used to execute Americans were true. Our band of veterans, which we have named the American Resistance, has taken out those foreign troops. We take full responsibility for doing so. We are now in control of Fort Carson, along with the command structure of the active duty troops stationed at this base. We call on all American military personnel, wherever located in the world, to join with us in resisting this illegitimate administration, rebuking them and removing them from office, by force of arms, if necessary. May God bless America.

In 1918, anti-German hysteria was sweeping Texas. Germans who showed insufficient enthusiasm in purchasing Liberty Bonds were publicly horsewhipped; bands of armed men broke into the homes of German families who were rumored to have pictures of the Kaiser on the walls; a State Council of Defense, appointed by the Governor, recommended that German (and all other foreign languages) be barred from the state forever. Hardly had Sam Johnson arrived in Austin in February, 1918, when debate began on House Bill 15, which would make all criticism, even a remark made in casual conversation, of America’s entry into the war, of America’s continuation in the war, of America’s government in general, of America’s Army, Navy or Marine Corps, of their uniforms, or of the American flag, a criminal offense punishable by terms of two to twenty-five years—and would give any citizen in Texas the power of arrest under the statute. With fist-waving crowds shouting in the House galleries above, legislators raged at the Kaiser and at Germans in Texas whom they called his “spies” (one legislator declared that the American flag had been hauled down in Fredericksburg Square and the German double eagle raised in its place) in an atmosphere that an observer called a “maelstrom of fanatical propaganda.” But Sam Johnson, standing tall, skinny and big-eared on the floor of the House, made a speech—remembered with admiration fifty years later by fellow members—urging defeat of Bill 15;

In America, my father began working as a clerk for a government agency. He rented an apartment in a place called Queens, New York. A year after he left us, he sent airplane tickets. The Delhi of the seventies is hard to imagine: the quietness, the streets empty of traffic, children playing cricket in the middle of the street and rarely having to move out of the way to let cars by, the vegetable vendors who came pushing their carts down the streets in the late afternoon, crying out their wares in tight, high-pitched voices. There weren't VCRs back then, let alone cable channels. A movie would play for twenty-five or fifty weeks in huge auditorium theaters, and then once the movie was gone, it was gone forever. I remembered feeling grief when the enormous billboards for Sholay at the end of our street were taken down. It was like somebody had died. It is also hard to remember how frugal we were. We saved the cotton that comes inside pill bottles. Our mothers used it to make wicks. This frugality meant that we were sensitive to the physical reality of the world in a way most people no longer are. When my mother bought a box of matches, she had my brother sit at a table and use a razor to split the matches in half. When we had to light several things, we would use the match to set a twist of paper on fire and then walk around the apartment lighting the stove, the incense stick, the mosquito coil. This close engagement with things meant that we were conscious that the wood of a match is soft, that a bit of spit on paper split on paper slows down how it burns. By the time our airplane tickets arrived, not every family hired a band to play outside their house on the day of the departure to a foreign country. Still, many families did.

No glory found and no guilt ever apportioned For those guiding young men to wars uncautioned, The chosen so often of colour, unlearned or the piss poor. But true heroes you’ll be if you win by force majeure. No glory found and no guilt ever apportioned For those guiding young men to wars uncautioned, Ticker tape parades and medals for those making it home, For the rest, your name on a glorious memorial dome. No glory found and no guilt ever apportioned For those guiding young men to wars uncautioned, But see those with the wealth they do not give a toss Knowing their greedy interests will not turn a loss. No glory found and no guilt ever apportioned For those guiding young men to wars uncautioned, Not their sons to die in some foreign land But here they come marching so strike up the band. No glory found, and no guilt ever apportioned For those guiding young men to wars uncautioned.

One only had to go to Kabul airport to see a classic example of the aid community helping itself rather than Afghans. The scariest part of going to Afghanistan was flying in from Dubai on the state airline Ariana. Its planes were in such bad condition that they were banned from most places on earth. Even the model plane in the sales office was held together by sticking plaster and elastic bands. The UN has its own airline to fly staff in and out of danger spots, so it quickly began its own service from Dubai or Islamabad to Kabul. As I stood nervously fiddling with my Ariana boarding pass, I would enviously watch the foreign aid workers and diplomats boarding the shiny UN planes. What I didn’t realise was that the millions of dollars to subsidise this service was coming from the money pledged to help Afghanistan. Ghani was indignant. ‘The first thing the UN system provided through the $1.6 billion of donor money channelled to UN agencies in 2002 was an airline devoted to serving UN staff, and occasionally (after much lobbying) some Afghan government officials.

He claimed to employ different tactics for different ships, but the basic strategy was crude in its simplicity. In attack groups spread amongst several small and speedy skiffs, Boyah and his men approached their target on all sides, swarming like a water-borne wolf pack. They brandished their weapons in an attempt to frighten the ship's crew into stopping, and even fired into the air. If these scare tactics did not work, and if the target ship was capable of outperforming their outboard motors, the chase ended there. But if they managed to pull even with their target, they tossed hooked rope ladders onto the decks and boarded the ship. Instances of the crew fighting back were rare, and rarely effective, and the whole process, from spotting to capturing, took at most thirty minutes. Boyah guessed that only 20 per cent to 30 per cent of attempted hijackings met with success, for which he blamed speedy prey, technical problems, and foreign naval or domestic intervention. The captured ship was then steered to a friendly port – in Boyah's case, Eyl – where guards and interpreters were brought from the shore to look after the hostages during the ransom negotiation. Once the ransom was secured – often routed through banks in London and Dubai and parachuted like a special-delivery care package directly onto the deck of the ship – it was split amongst all the concerned parties. Half the money went to the attackers, the men who actually captured the ship. A third went to the operation’s investors: those who fronted the money for the ships, fuel, tracking equipment, and weapons. The remaining sixth went to everyone else: the guards ferried from shore to watch over the hostage crew, the suppliers of food and water, the translators (occasionally high school students on their summer break), and even the poor and disabled in the local community, who received some as charity. Such largesse, Boyah told me, had made his merry band into Robin Hood figures amongst the residents of Eyl.

The streets of downtown Shanghai likewise seemed a continuous freak circus at first, unbelievably alive with all manner of people performing almost every physical and social function in public: yelling, gesturing, always acting, crushing throngs spilling through every kind of traffic, precariously amidst old cars and new ones and between coolies racing wildly to compete for ricksha fares, gingerly past "honey-carts" filled with excrement dragged down Bubbling Well Road, sardonically past perfumed, exquisitely gowned, mid-thigh-exposed Chinese ladies, jestingly past the Herculean bare-backed coolie trundling his taxi-wheelbarrow load of six giggling servant girls en route to home or work, carefully before singing peddlers bearing portable kitchens ready with delicious noodles on the spot, lovingly under gold-lettered shops overflowing with fine silks and brocades, dead-panning past village women staring wide-eyed at frightening Indian policemen, gravely past gambling mah-jongg ivories clicking and jai alai and parimutuel betting, slyly through streets hung with the heavy-sweet acrid smell of opium, sniffingly past southern restaurants and bright-lighted sing-song houses, indifferently past scrubbed, aloof young Englishmen in their Austins popping off to cricket on the Race Course, snickeringly round elderly white gentlemen in carriages with their wives or Russian mistresses out for the cool air along the Bund, and hastily past sailors looking for beer and women—from noisy dawn to plangent night the endless hawking and spitting, the baby's urine stream on the curb, the amah's scolding, the high falsetto of opera at Wing On Gardens where a dozen plays went on at once and hotel rooms next door filled up with plump virgins procured for wealthy merchants in from the provinces for business and debauch, the wail of dance bands moaning for slender bejeweled Chinese taxi dancers, the whiteness of innumerable beggars and their naked unwashed infants, the glamour of the Whangpoo with its white fleets of foreign warships, its shaggy freighters, its fan-sailed junks, its thousand lantern-lit sampans darting fire-flies on the moon-silvered water filled with deadly pollution. Shanghai!

By losing our focus on the small band of terrorists who had actually planned and carried out 9/11 and instead defining the threat as an open-ended, all-encompassing “War on Terror,” we’d fallen into what I believed was a strategic trap—one that had elevated al-Qaeda’s prestige, rationalized the Iraq invasion, alienated much of the Muslim world, and warped almost a decade of U.S. foreign policy.

Beginning in 1901, Abdul Aziz and his small band of followers had set out on camels into the desert from his family’s exile in the neighboring emirate of Kuwait. Their aim was to restore the Saudi dynasty that had ruled part of the Arabian Peninsula twice before, in the eighteenth and nineteenth centuries. Over the next quarter century, Abdul Aziz would sweep across Arabia in alliance with ferocious fighters known as the Ikhwan. They were fierce adherents of an austere Islam that traced back to an eighteenth-century cleric, Muhammad ibn Abd al-Wahhab, who had sought to purify Islam, return it to its early roots, and cleanse it of heretics and foreign intrusion. The Islam of al-Wahhab became the faith of the new state, critical to integrating the different tribes into the reestablished Saudi realm.

the summer wore on, Nanette’s pessimistic views were born out by events. Prices were again rising steeply, the coinage had been devalued again, foreign traders were becoming wary of accepting English gold for anything, and the number of the unemployed was rising to a level where they began to roam the countryside in bands, getting a living by robbery. The poor laws provided for indigents who came within the towns to be provided with work, food and lodgings, to pay for which a rate was levied from the town residents, but out in the country there was no control, and workmen who had been turned off because their masters could no longer afford to pay their wages might wander without ever coming within the scope of the law. In September, at the same time as Elizabeth, who had conceived again immediately, gave birth to her third child, a daughter they named Jane, a rebellion broke out in Norfolk. Like the Pilgrimage

One of the reasons Japanese culture is so intriguing (and confounding) to westerners is not that it seems so foreign, but that it seems so familiar—at least at first. The packaging registers with our sensibilities, but the actual content does not. Innocent-looking anime characters sprout sudden porno appendages; morning chat shows digress into screaming fits; and musicians that dress like goth metalheads sound like fourth-tier Orlando boy-band members. Shinsaibashi has that same bewildering familiarity. Just as I convince myself that it’s another noisy mall, I’m nearly run down by a drunken bi- cyclist, and then accosted by a fuzzy store mascot.

My lord has read in reputable books that Icelanders emit such a foul stench that men have to position themselves upwind when speaking to them." Jón Hreggviðsson said nothing. The adjunct said: "My lord has read in reputable books that the abode of the damned and of devils is in Iceland, within the mountain named Hekkenfeld. Is this correct?" Jón Hreggviðsson said that he couldn't deny it. Next: "My lord has read in reputable books, primo, that in Iceland there are more specters, monsters, and devils that there are men; secundo, that Icelanders bury shark meat in the dungheaps by their cowsheds and afterward eat it; tertio, that starving Icelanders remove their shoes and cut pieces of them into their mouths like pancakes; quarto, that Icelanders live in mounds of earth; quinto, that Icelanders don't know how to work; sexto, that Icelanders loan foreigners their daughters for purposes of procreation; septimo, that an Icelandic girl is considered to be an unspoiled virgin until she has had her seventh illegitimate child. Is this correct?" Jón Hreggviðsson gaped slightly. "My lord has read in reputable books that Icelanders are primo, thievish; secundo, liars; tertio, arrogant; quarto, lice-ridden; quinto, drunkards; sexto, debauchers; septimo, cowards, unfit for war—" the adjunct said all of this without moving and the colonel continued to grind his teeth and stare at Jón Hreggviðsson. "Is this correct?" Jón Hreggviðsson swallowed to try to wet his throat. The adjunct raised his voice and repeated: "Is this correct?" Jón Hreggviðsson straightened up and said: "My forefather Gunnar of Hlíðarendi was twelve ells high." The colonel said something to the adjunct and the adjunct said loudly: "My lord says that whoever commits perjury beneath the standard shall suffer the wheel and the rack." "Twelve ells," repeated Jón Hreggviðsson. "I won't take it back. And he lived to be three hundred years old. And he wore a gold band around his forehead. His halberd sang the sweetest song that has ever been heard in the North. And the girls are young and slender and come during the night to free men, and are called fair maidens and are said to have the bodies of elves—

President Dwight Eisenhower was more concerned with America’s strategic interests in the Cold War than with political point scoring. Dhahran was the only US Air Force base in the region capable of supporting strategic B-29 bombers, and had thus become an important Cold War asset on the southern flank of the Soviet Union. In 1957, Dhahran was every bit as important to American security as the sprawling Al Udeid Air Base in Qatar is today. So, instead of shunning King Saud, President Eisenhower met him on the tarmac at National Airport, something he had never before done for any foreign leader. Eisenhower then arranged for the king’s route from the airport to be lined with military troops and bands. In return for a large American loan and additional military training, King Saud renewed the Dhahran basing rights free of charge.

Because Amateur Radio can bypass the normal Internet, telephone, and postal systems, particularly over the long-distance HF bands, many foreign governments have a legitimate interest in limiting this loss of revenue.

In times of strife, taliban have usually mobilized in defense of tradition. British documents from as early as 1901 decry taliban opposition to colonialism in present-day Pakistan. However, as with so much else, it was the Soviet invasion and the US response that sent the transformative shock. In the 1980s, as guns and money coursed through the ranks of the Kandahar mujahedeen, squabbling over resources grew so frequent that many increasingly turned to religious law to settle their disputes. Small, informal bands of taliban, who were also battling against the Russians, established religious courts that heard cases from feuding fighters from across the south. Seemingly impervious to the lure of foreign riches, the taliban courts were in many eyes the last refuge of tradition in a world in upheaval. ... Thousands of talibs rallied to the cause, and an informal, centuries-old phenomenon of the Pashtun countryside morphed into a formal political and military movement, the Taliban. As a group of judges and legal-minded students, the Taliban applied themselves to the problem of anarchy with an unforgiving platform of law and order. The mujahedeen had lost their way, abandoned their religious principles, and dragged society into a lawless pit. So unlike most revolutionary movements, Islamic or otherwise, the Taliban did not seek to overthrow an existing state and substitute it with one to their liking. Rather, they sought to build a new state where none existed. This called for “eliminating the arbitrary rule of the gun and replacing it with the rule of law—and for countryside judges who had arisen as an alternative to a broken tribal system, this could only mean religious law. Jurisprudence is thus part of the Taliban’s DNA, but its single-minded pursuit was carried out to the exclusion of all other aspects of basic governance. It was an approach that flirted dangerously with the wrong kind of innovation: in the countryside, the choice was traditionally yours whether to seek justice in religious or in tribal courts, yet now the Taliban mandated religious law as the compulsory law of the land. It is true that, given the nature of the civil war, any law was better than none at all—but as soon as things settled down, fresh problems arose. The Taliban’s jurisprudence was syncretic, mixing elements from disparate schools of Islam along with heavy doses of traditional countryside Pashtun practice that had little to do with religion. As a result, once the Taliban marched beyond the rural Pashtun belt and into cities like Kabul or the ethnic minority regions of northern Afghanistan, they encountered a resentment that rapidly bred opposition.