Friendship Different Cultures Quotes

Ultimately the bond of all companionship, whether in marriage or in friendship, is conversation, and conversation must have a common basis, and between two people of widely different culture the only common basis possible is the lowest level.

Something that’s bothered me for a while now is the current profligacy in YA culture of Team Boy 1 vs Team Boy 2 fangirling. [...] Despite the fact that I have no objection to shipping, this particular species of team-choosing troubled me, though I had difficulty understanding why. Then I saw it applied to Suzanne Collins’s The Hunger Games trilogy – Team Peeta vs Team Gale – and all of a sudden it hit me that anyone who thought romance and love-triangles were the main event in that series had utterly missed the point. Sure, those elements are present in the story, but they aren’t anywhere near being the bones of it, because The Hunger Games, more than anything else, is about war, survival, politics, propaganda and power. Seeing such a strong, raw narrative reduced to a single vapid argument – which boy is cuter? – made me physically angry. So, look. People read different books for different reasons. The thing I love about a story are not necessarily the things you love, and vice versa. But riddle me this: are the readers of these series really so excited, so thrilled by the prospect of choosing! between! two! different! boys! that they have to boil entire narratives down to a binary equation based on male physical perfection and, if we’re very lucky, chivalrous behaviour? While feminism most certainly champions the right of women to chose their own partners, it also supports them to choose things besides men, or to postpone the question of partnership in favour of other pursuits – knowledge, for instance. Adventure. Careers. Wild dancing. Fun. Friendship. Travel. Glorious mayhem. And while, as a woman now happily entering her fourth year of marriage, I’d be the last person on Earth to suggest that male companionship is inimical to any of those things, what’s starting to bother me is the comparative dearth of YA stories which aren’t, in some way, shape or form, focussed on Girls Getting Boyfriends, and particularly Hot Immortal Or Magical Boyfriends Whom They Will Love For All Eternity. Blog post: Love Team Freezer

FORKED BRANCHES We grew up on the same street, You and me. We went to the same schools, Rode the same bus, Had the same friends, And even shared spaghetti With each other's families. And though our roots belong to The same tree, Our branches have grown In different directions. Our tree, Now resembles a thousand Other trees In a sea of a trillion Other trees With parallel destinies And similar dreams. You cannot envy the branch That grows bigger From the same seed, And you cannot Blame it on the sun's direction. But you still compare us, As if we're still those two Kids at the park Slurping down slushies and Eating ice cream. Suzy Kassem, Rise Up and Salute the Sun (2010)

The Japanese have two words: "uchi" meaning inside and "soto" meaning outside. Uchi refers to their close friends, the people in their inner circle. Soto refers to anyone who is outside that circle. And how they relate and communicate to the two are drastically different. To the soto, they are still polite and they might be outgoing, on the surface, but they will keep them far away, until they are considered considerate and trustworthy enough to slip their way into the uchi category. Once you are uchi, the Japanese version of friendship is entire universes beyond the average American friendship! Uchi friends are for life. Uchi friends represent a sacred duty. A Japanese friend, who has become an uchi friend, is the one who will come to your aid, in your time of need, when all your western "friends" have turned their back and walked away.

I wondered if people ever blamed the end of friendships on geographical differences, the divides that come from being born in different areas, culture clash.

When I stopped viewing girls as potential girlfriends and started treating them as sisters in Christ, I discovered the richness of true friendship. When I stopped worrying about who I was going to marry and began to trust God’s timing, I uncovered the incredible potential of serving God as a single. . . . I believe the time has come for Christians, male and female, to own up to the mess we’ve left behind in our selfish pursuit of short-term romance. Dating may seem an innocent game, but as I see it, we are sinning against each other. What excuse will we have when God asks us to account for our actions and attitudes in relationships? If God sees a sparrow fall (Matthew 10:29), do you think He could possibly overlook the broken hearts and scarred emotions we cause in relationships based on selfishness? Everyone around us may be playing the dating game. But at the end of our lives, we won’t answer to everyone. We’ll answer to God. . . . Long before Seventeen magazine ever gave teenagers tips on dating, people did things very differently. At the turn of the twentieth century, a guy and girl became romantically involved only if they planned to marry. If a young man spent time at a girl’s home, family and friends assumed that he intended to propose to her. But shifting attitudes in culture and the arrival of the automobile brought radical changes. The new “rules” allowed people to indulge in all the thrills of romantic love without having any intention of marriage. Author Beth Bailey documents these changes in a book whose title, From Front Porch to Backseat, says everything about the difference in society’s attitude when dating became the norm. Love and romance became things people could enjoy solely for their recreational value. Though much has changed since the 1920s, the tendency of dating relationships to move toward intimacy without commitment remains very much the same. . . . Many of the attitudes and practices of today’s dating relationships conflict with the lifestyle of smart love God wants us to live.

We live in a culture that teaches us that "men" are the sexual aggressors and pursuers. We also live in a world where most women, trans, and non-binary folks have had negative experiences with men who are hitting on them. These factors tend to lead to some big gender differences for those exploring non-monogamy. Cisgender men often struggle when they first enter the world of non-monogamy. Within consensual non-monogamy (CNM) communities, most folks who sleep with cis men choose their partners based on referrals and endorsements. As in the world of business, it truly is who you know. Cis men who have been in the communities longer have dated and interacted with more people, and, therefore, have more word of mouth. It is an unfortunate reality that many, especially cisgender women, will not date men they don't already know about through their friends and communities. So, if you're a cis man exploring CNM, expect that it may take a while before you start seeing the kind of attention that others get. Focus on being kind, respectful, and honest. Respect the needs and boundaries of everyone with whom you interact. Spend lots of time getting to know other people simply as people - especially of your preferred gender to date - and form genuine friendships and connections with them free from any pressure to become sexual.

Each of us has a different life puzzle to assemble. The choices you make in the midst of your life journey do have eternal consequences. Yes, you can throw the pieces at God in anger and say, “I do not like the life You have given me, and I refuse to live within these limitations with a humble heart. You have made me a victim. You have ruined my life. I will choose to live in darkness.” If that is your choice, the puzzle of your life will remain fragmented and separated, with holes in the picture. However, if you choose to bow your knee and submit to the varied circumstances of your life, God will do miracles. If you choose to trust and develop your integrity and an inner standard of holiness that isn’t dependent on cultural standards, the puzzle pieces will begin to come together. No matter what your limitations are—health issues, financial problems, a difficult marriage or divorce, a loss of friendship, death of a dream—your life is meant to be filled to the brim with the potential of God’s blessings. But in order to thrive and heal, you must accept any limitations by faith, trust in His faithfulness each step of the way, and wait for His grace so you can live a faithful story right in the place you find yourself.

A Lake Charles-based artist, Sally was a progressive Democrat who in 2016 primary favored Bernie Sanders. Sally's very dear friend and worl-traveling flight attendant from Opelousas, Louisiana, Shirley was an enthusiast for the Tea Party and Donald Trump. Both woman had joined sororities at LSU. Each had married, had three children, lived in homes walking distance apart in Lake Charles, and had keys to each other's houses. Each loved the other's children. Shirley knew Sally's parents and even consulted Sally's mother when the two go to "fussing to much." They exchanged birthday and Christmas gifts and jointly scoured the newspaper for notices of upcoming cultural events they had, when they were neighbors in Lake Charles, attended together. One day when I was staying as Shirley's overnight guest in Opelousas, I noticed a watercolor picture hanging on the guestroom wall, which Sally had painted as a gift for Shirley's eleven-year-old daughter, who aspired to become a ballerina. With one pointed toe on a pudgy, pastel cloud, the other lifted high, the ballerina's head was encircled by yellow star-like butterflies. It was a loving picture of a child's dream--one that came true. Both women followed the news on TV--Sally through MSNBC's Rachel Maddow, and Shirley via Fox News's Charles Krauthammer, and each talked these different reports over with a like-minded husband. The two women talk by phone two or three times a week, and their grown children keep in touch, partly across the same politcal divide. While this book is not about the personal lives of these two women, it couldn't have been written without them both, and I believe that their friendship models what our country itself needs to forge: the capacity to connect across difference.

When girls don’t act in the ways they’re expected to or when they are perceived to be acting out, they’re punished.[*2] Any one individual teacher might not be sexist or racist, but the education system is: teachers belong to the same culture as everyone else, and it can shape the way they view behavior and achievement. School can become a place where society’s problems are replicated. Teachers call on boys more often than girls, the Sadkers documented, and pay attention to their students in slightly different ways: they compliment girls on their clothing but boys on their achievements. Girls succeed or struggle in school according to the expectations society sets for them. Sometimes these attitudes are explicit, but more often they’re humming quietly in the background, unnoticed. The hum grows louder and clearer over the years, until we find ourselves singing the same song, uncertain of how we learned it. I

Friendship: the word has come to mean many different things among the various races and cultures of both the Underdark and the surface of the Realms. In Menzoberranzan, friendship is generally born out of mutual profit. While both parties are better off for the union, it remains secure. But loyalty is not a tenet of drow life, and as soon as a friend believes that he will gain more without the other, the union - and likely the other's life - will come to a swift end. I have had few friends in my life, and if I live a thousand years, I suspect that this will remain true. There is little to lament in this fact, though, for those who have called me friend have been persons of great character and have enriched my existence, given it worth. First there was Zaknafein, my father and mentor who showed me that I was not alone and that I was not incorrect in holding to my beliefs. Zaknafein saved me, from both the blade and the chaotic, evil, fanatic religion that damns my people. Yet I was no less lost when a handless deep gnome came into my life, a svirfneblin that I had rescued from certain death, many years before, at my brother Dinin's merciless blade. My deed was repaid in full, for when the svirfneblin and I again met, this time in the clutches of his people, I would have been killed - truly would have preferred death - were it not for Belwar Dissengulp. My time in Blingdenstone, the city of the deep gnomes, was such a short span in the measure of my years. I remember well Belwar's city and his people, and I always shall. Theirs was the first society I came to know that was based on the strengths of community, not the paranoia of selfish individualism. Together the deep gnomes survive against the perils of the hostile Underdark, labor in their endless toils of mining the stone, and play games that are hardly distinguishable from every other aspect of their rich lives. Greater indeed are pleasures that are shared. - Drizzt Do'Urden

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

Why did the best Jewish poet of the post-exile generation choose the (probably) Persian fable of Job as the basis for his greatest work? What does the obviously Hebrew poet want to accomplish by presenting Job as an “Everyman” character rather than as a Jew? What does this suggest about the way that the Abrahamic Covenant was understood by at least some people during the Babylonian captivity? What different perspectives do Job’s Comforters represent? Who in the poet’s culture held the views attributed to Eliphaz, Bildad, and Zophar? Why do Job’s friends hold so firmly to their belief in Job’s guilt? Why are they willing to condemn the man that they came to comfort? What do they consider more important than friendship? Do we ever act like they do? How does the poet want us to answer the question, “Why do people suffer?” How does he not want us to answer this question? Why does the poet represent God at the end of Job as an asker of questions rather than as a giver of answers? Does the God that the poet presents at the end of the poem deserve our respect, or just our fear? Is there a difference? Does the final prose segment of Job undercut the poem? Or does the poem’s rebuttal undercut its ideology so effectively that it becomes ironic? Is it possible to believe in a God of rewards and punishments after reading Job?

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

When a lump of cane sugar from the West Indies enlivened the Briton’s favorite brew, the teacup transformed into something different altogether: a bringer of quick calories; a clarifier of thought; a mood lightener; an appetite suppressant; a pleasant mingling of bitter and sweet; and a small ritual of friendship, hospitality, and cultural pretense that anybody with a few pence could enact in their homes. Tea with sugar was the soft drug that brought a moment of peace and a resolve to keep laboring.

cultural values or art treasures destroyed forever, are a tragic proof of where discrimination and contempt of human dignity can lead, especially if they are animated by perverse theories on a presumed difference in the value of races or on the division of men into men of “high worth,” “worthy of living,” and men who are “worthless,” “unworthy of living.” Before God, all men are of the same value and importance. (Italics added.)

She stood on that bed and thought about them as she captured another memory. She remembered how she had known most of them since middle school. She remembered how they knew her traits, her interests, her long paragraphs she would put in the group chat, her various laughs, and her love for food. She liked her friends. They were diverse, from different cultures and backgrounds: Nigerian, Somali, Vietnamese, Jamaican, Dominican, Sierra Leonean, Cameroonian, Guinean, and Filipino. She knew it would be hard to replace them when she went to college.

Why has their friendship endured for so many years, despite so many differences in culture and personality? Their values are the same. They share a firm sense of right and wrong. They take care of others who need help, even when doing so makes their own lives harder. They both always stand on their own two feet, proudly defining and making their own success.

Our stories prove that although we are diverse in our perspectives and different from each other in very unique ways, our differences should not keep us from the things we have in common as followers of Christ and as human beings

Meeting people whose life trajectories were so different from my own enlarged my way of thinking. Outside the school, arguments over refugees were raging, but the time I had spent inside this building showed me that those conversations were based on phantasms. People were debating their own fears. What I had witnessed taking place inside this school every day revealed the rhetoric for what it was: more propaganda than fact. Donald Trump appeared to believe his own assertions, but I hoped that in the years to come, more people would be able to recognize refugees for who they really were: simply the most vulnerable people on earth. Inside this school, where the reality of refugee resettlement was enacted every day, it was plain to see that seeking a new home took tremendous courage. And receiving those who had been displaced involved tremendous generosity. That’s what refugee resettlement was, I decided. Acts of courage met by acts of generosity. Despite how fear-based the national conversation had turned, there was nothing scary about what was happening at South. Getting to know the newcomer students had deepened my own life, and watching Mr. Williams work with all twenty-two of them at once with so much grace, dexterity, sensitivity, and affection had provided me with daily inspiration. I would even say that spending a year in room 142 had allowed me to witness something as close to holy as I’ve seen take place between human beings. I could only wish that in time, more people would be able to look past their fear of the stranger and experience the wonder of getting to know people from other parts of the globe. For as far as I could tell, the world was not going to stop producing refugees. The plain, irreducible fact of good people being made nomad by the millions through all the kinds of horror this world could produce seemed likely to prove the central moral challenge of our times. How did we want to meet that challenge? We could fill our hearts with fear or with hope. And the choice would affect more than just our own dispositions, for in choosing which seeds to sow, we would dictate the type of harvest. Surely the only harvest worth cultivating was the one Mr. Williams had been seeking: greater fluency, better understanding.

If you are limiting your experiences of intimacy only to containers labeled sex and romance, you are entirely missing out. ⁠ ⁠ Love your friends with wild abandon. Cultivate life partnerships with humans you’ll never know sexually. Dive deep into a love affair that doesn’t have a damn thing to do with being swept off your feet or the myth of happily ever after. ⁠ ⁠ Open your eyes, your mind, and your heart to the possibility that the deep intimacy you crave does not get delivered by a rom-com meet cute. ⁠ ⁠ Challenge the notion that your friendships can—and possibly should—hold the highest position in your personal hierarchy of devotion. ⁠ ⁠ Consider the myriad ways you can be met, held, and known outside of our cultural obsession with romantic fairy tales. ⁠ ⁠ The real hunger of your skin, your heart, and your soul, can be answered in so many different ways. If you only look for this level of connection inside of sexual and romantic love, you are missing so many beautiful possibilities. ⁠ Seek your people with intention. ⁠When you find them, invite them in, hold them close, and offer them your whole heart. ⁠ Rewrite the rule book. Reimagine all the ways you can fill your cup of longing.⁠ Open yourself to platonic intimacy.

Friendship scattered across the globe is an enriching exchange: A look outside the box to understand people and their different cultures.

Confession. Years ago, I was invited to a cocktail party for an Asian-American networking group. As I introduced myself to a Japanese businessman, I reached out and firmly shook his hand. Much to my embarrassment now, I automatically took my other hand and wrapped our hands in a “hand hug.” This is a common gesture of friendship in the South. As his wife approached, however, she appeared appalled and felt disrespected that I was touching her husband. Our cultural differences were marked. Despite this cultural mishap, I was able to redeem myself. We all moved past it and delighted in an interesting conversation. Physical touch is a touchy topic (pun intended), especially when various cultures are involved.

At the same time, Wari and Tiwanaku kept themselves separate. Although they shared resources, there is little evidence that people from one culture visited the other often, or had friendships across the political lines. Wari homes were furnished with Wari goods; Tiwanaku homes, Tiwanaku goods. Despite living next to each other, people continued to speak their different languages and wear their different clothing and look for inspiration and instruction from their different capitals. The social-science word for such intermingling without intermixing is “interdigitization.

How much time do we spend searching for happiness, hoping to find it in the new relationship or the new car or the new friendship or the new cell phone that has everything I’d ever want in a cell phone?  Yet when these things come into our lives, we feel a sense of gratification for a while, but no real happiness.  Person after person in history tells us that happiness is indeed an inside job, something that comes as a result of our attitudes and our perspective—not something that causes them to change to something better.  The new boyfriend or girlfriend isn’t going to make us happy, for the happiness we feel can come only from ourselves.      Our cultures tell us differently sometimes, but that’s usually because someone has something to sell us, and if they can promise us happiness through what they sell, we’ll be more likely to buy.  (Use our toothpaste and you’ll get a new girlfriend, and then you’ll be happy!)  Life doesn’t work that way, though advertisers want to convince us that it does.  Trust that happiness will come only as a result of our own attitude shifts, and then we’ll see the importance of learning all we can about happiness so that we can make that shift in our minds and hearts, and become happy and healthy human beings when we do so.

There are two very different ways to view time with your family. One way is to see it as a compartment of your life to which you allocate time. If you spend time with your family in this way, you will never avoid the constant frustration that your family time is taking away from other important activities or that other important activities are taking away from family time. For working moms and dads, this involves long seasons where the family loses their best time and attention and those times can never be recaptured. We need to seriously consider another way. What if you decide to live in, with and through your family? What if you reject family as one of the compartments of your life and see family instead as the environment in which you experience as much of your life as possible? The more I began to identify myself with my family, the more this felt like the natural way to live. But be aware, virtually all elements of western culture are set up to separate individuals from their families. Rejecting this requires building a very different kind of culture. However, when I consider God’s design for the family and who he has called me to be as a father, I no longer believe treating family like a compartment is an option. Family is not a part of my life. My family is in me and I am in them and so we need to be deeply interconnected. To live like separate individuals is to deny this reality. How is this possible in today’s society? What does this look like? It begins by taking the elements of life that are compartments—work, worship, friendships, hobbies, learning etc.—and doing as many as possible with, in, through and as a family. Perhaps every day should be “take your child to work day.” Maybe it means you don’t separate and go into different groups to worship. You worship together, and even more importantly, you worship as a family in your home. Maybe it means your friends are friends of your family and that when you give your love and loyalty to a friend, you are giving that love and loyalty to their family. Maybe it means you either find ways to enjoy your hobbies with your family or you find new hobbies that your family can enjoy with you. Maybe it means that whenever someone in your family acquires a new skill, you complete the learning experience by sharing it with your family. But whenever possible you learn together.

Prayers to deities preserved from the ancient Near East share many of the same themes as Biblical prayers. Individuals sensed guilt and divine abandonment (see notes on Ps 6:1, 3; 13:1; 32:4; 51:1, 5); they felt physical suffering (see notes on Ps 22:14, 17; 38:2–3), emotional pain and shame (see notes on Ps 6:6; 25:2) and loss of friendship (see note on Ps 31:11); and they faced death (see note on Ps 16:10). At times their afflictions involved legal entanglements accompanied by slander and curses (see notes on Ps 17:2; 41:5–6; 62:4). They responded with cries for a divine hearing (see note on Ps 55:17) and justice (see the article “Imprecations and Incantations”). In ancient Mesopotamia, letters written to gods and deposited in the temple also served to bring requests before the deity. The use of rather generic names in these letters, as well as their transmission through the curriculum of scribal schools, suggests that anyone could relate his or her experience with those recorded in these prayers. In later tradition, similar prayers were cited orally by a priest rather than deposited in the temple. Much of the language of these prayers and letters, including the Biblical psalms, was general and metaphoric, allowing these texts to serve as examples for others to use in their specific circumstances. While the details of hardship might have differed, the emotional experiences and theological thoughts could be shared by anyone. As in Biblical psalms, the Mesopotamian prayers include protests of innocence, praise to the deity and vows to offer thanks for deliverance. Often specific attributes of the deity are named that correspond to the affliction and desired deliverance of the worshiper. Such elements function within the lament as motivation for the deity to respond to the worshiper’s plight. ◆ Key Concepts • Many psalms are an expression of emotion, and God responds to us in our emotional highs and lows. • Psalms is a book with purpose. • Psalms 1–2 embody the message of the book.

He was tired of all the animosity between races and cultures. Tired of the hate. The east was built on trust and friendship between two vastly different races, the humans and Orians. They’d survived because of their differences, not in spite of them.

I love that I’ve been lucky enough to travel to every Australian city and work with some of the best, most forward-thinking individuals, and coach many to extraordinary feats. I love the friendships that have been culturally safe and supported me to reach my childhood goals and taught me that our differences make us stronger not weaker.

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And while I can’t always manage to convince my colleagues to head out for one, two, or perhaps even three coffee breaks a day, I’ve carried Luigi’s lesson—as well as those from Egypt and the Persian Gulf—with me ever since. Life is about relationships. Whether it’s your partner or spouse, a lifelong friend, or the person you pass in the supermarket, it’s important to remember that we’re all people just trying to get by, take care of ourselves, and look after our families. We might have different visions, come from different cultures, and be products of vastly different upbringings, but in the end our similarities far outweigh our differences. And by opening our hearts and minds to the possibility of friendship—no matter how alien and far-fetched it may seem in the moment—we begin to see the good in the world, make ourselves better people, and enjoy the ride a bit more. As for Luigi Fazio, well, I tried to honor the things he taught me by going out and buying an expensive Italian espresso machine. The coffee doesn’t taste quite the same as it did in Naples, but the memories are pretty sweet.

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