Girl Tribes Quotes

When I think of my father, I think of my heart breaking in stages. A dull pain, then piercing. Electric. Still, somehow, gradual.

There are so many ways to lose a person. There are so many revisions.

Charlie Davis finds her voice, and her solace, in drawing. I find mine in writing. What's your solace? Do you know? Find it and don't stop doing it, ever. Find your people (because you need to talk), your tribe, your reason to be, and I swear to you, the other side will emerge, slowly but surely.

Oh, September! It is so soon for you to lose your friends to good work and strange loves and high ambitions. The sadness of that is too grown-up for you. Like whiskey and voting, it is a dangerous and heady business, as heavy as years. If I could keep your little tribe together forever, I would. I do so want to be generous. But some stories sprout bright vines that tendril off beyond our sight, carrying the folk we love best with them, and if I knew how to accept that with grace, I would share the secret.

Sometimes it feels like we are only this: moments of knowing and unknowing one another. A sound that is foreign until it's familiar. A drill that's a scream until it's a drill. Sometimes it's nothing more than piecing together the ways in which our hearts have all broken over the same moments, but in different places. But that's romantic. Sometimes it's realer than that.

If my mother gave me language, my father gave me magic.

You remember too much, my mother said to me recently. Why hold onto all that? And I said, Where can I put it down? —Anne Carson, “The Glass Essay

Did I want to die? Not really, no. I wanted the beauty of the doomed. Missing girls are never forgotten, I thought, so long as they don't show up dead. So long as they stay missing.

What I want to say is that we all judge each other, but even though we all do it, that's not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe...or having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we're too stuck on the surface-level assumptions we've made. Our judging has to stop.

Everything good about me, I learned from you,” I whisper. “You’re giving me too much credit. We got it from our parents.” Metias chuckles a little. It’s a sad sound. There’s another long, ten-second pause before he goes on. “You’ll find your tribe,” he says. “We all do. Someday, someone out there will see you for the girl you really are. Someday, you’ll find someone who understands you.

Sometimes we choose what to believe, sometimes we know it.

Shall I tell her? Shall I be a kind and merciful narrator and take our girl aside? Shall I touch her new, red heart and make her understand that she is no longer one of the tribe of heartless children, nor even the owner of the wild and infant heart of thirteen-year-old girls and boys? Oh, September! Hearts, once you have them locked up in your chest, are a fantastic heap of tender and terrible wonders - but they must be trained. Beatrice could have told her all about it. A heart can learn ever so many tricks, and what sort of beast it becomes depends greatly upon whether it has been taught to sit up or to lie down, to speak or to beg, to roll over or to sound alarm, to guard or to attack, to find or to stay. But the trick most folk are so awfully fond of learning, the absolute second they've got hold of a heart, is to pretend they don't have one at all. It is the very first danger of the hearted. Shall I give fair warning, as neither you nor I was given?

There are thousands of ways to love men, Lidia Yuknavitch once wrote, and when I watch my brothers button their shirts, or body slam my niece, or dance with their lips puckered, I think I know all of them.

His eyes are wet and wide in that orange glow of night-road, that perfect combination of street lamp and moonlight that casts a terrific sadness, or wildness, on any space in its spell.

You ever sit in the car, or in a window seat on the subway, and the car or train next to you starts to move? And you think you're the one moving? And you'd swear by it? And sometimes, in your stomach, you can even feel it? That. I say. That's what life's like now.

No one can hurt you the way a mother can. No one can love you the way a mother can.

Ember had told me once that she'd known a girl who wanted to die until someone had spoken six words to her that made her decide to live instead. I'd asked what the magic words were, and she said it didn't matter; the point was that no one ever knows when something they say will cause a profound change in somebody else.

The big problem with pornography is defining it. You can't just say it's pictures of people naked. For example, you have these primitive African tribes that exist by chasing the wildebeest on foot, and they have to go around largely naked, because, as the old tribal saying goes: "N'wam k'honi soit qui mali," which means, "If you think you can catch a wildebeest in this climate and wear clothes at the same time, then I have some beach front property in the desert region of Northern Mali that you may be interested in." So it's not considered pornographic when National Geographic publishes color photographs of these people hunting the wildebeest naked, or pounding one rock onto another rock for some primitive reason naked, or whatever. But if National Geographic were to publish an article entitled "The Girls of the California Junior College System Hunt the Wildebeest Naked," some people would call it pornography. But others would not. And still others, such as the Spectacularly Rev. Jerry Falwell, would get upset about seeing the wildebeest naked.

I never hated their mother with any purpose - I never even knew her. I hated her because there were two mothers and only one father.

These hushed years. These secrets of the body. To whom did they belong first. I want to find where it began and say, I'm here now, listening. I want to reach through the years and tell the women I've been lonely.

Able to pass in any situation as may be required,” she says. “I get it all. Brazilian, Filipina, Mediterranean, Eurasian. Or just a really tan White girl with exotic-looking eyes. Everywhere I go, people think I’m one of them. They want to claim me for their tribe.

And don’t ever, EVER compare yourself to a neurotypical (NT) girl or woman. They are a different species and you’ll only feel inadequate and bad about yourself. Find your tribe – online, in groups at comic conventions. Find people who are delighted that you are you. And you should be delighted that you are you too because when you’re 70, you’ll still be skateboarding, you’ll look amazing (from all those years of not ruining your skin with make-up) and you’ll realise that all those things you worried about don’t matter at all.

I can do things like that when I write—pluck any thread of want and weave a whole world.

But that mother-daughter thing—I believe in it now. It’s something that can spool out forever like a string between two cups. A thread that will hum when you need it.

If there are real men, I haven't met them yet.

Perfume the literature you write with only the finest inks, for literature works are luscious girls, and ink their precious perfume. —Arabic saying ~800 AD

In an age when most black women belonged to the ‘servant class’ – sweeping the yard, making the beds, cooking etc. – Bessie, orphaned at five, asked the Irish lady who took her into her home in Boston when she lost both her parents if she’d buy her a motorcycle. And with the simple advice, “Just don’t get hurt” and even though “nice girls didn’t go around riding motorcycles” her adoptive mother bought her a 1927 Indian.

Ignoring is the worst punishment you can give a child and even an adult. There’s a tribe in Africa where, instead of giving criminals the death penalty, they are to be ignored by everyone, as if they no longer exist. Nobody looks at them; nobody talks to them. It’s as if they became invisible ghosts. That’s worse than death.   Long

It’s a kind of Romeo and Juliet story in which Gul Makai and Musa Khan meet at school and fall in love. But they are from different tribes, so their love causes a war. However, unlike Shakespeare’s play their story doesn’t end in tragedy. Gul Makai uses the Holy Quran to teach her elders that war is bad and they eventually stop fighting and allow the lovers to unite.

Things don't always look as they seem. Some stars, for example, look like bright pinholes, but when you get them pegged under a microscope you find you're looking at a globular cluster—a million stars that, to us, presents as a single entity. On a less dramatic note there are triples, like Alpha Centauri, which up close turns out to be a double star and a red dwarf in close proximity. There's an indigenous tribe in Africa that tells of life coming from the second star in Alpha Centauri, the one no one can see without a high-powered observatory telescope. come to think of it, the Greeks, the Aboriginals, and the Plains Indians all lived continents apart and all, independently, looked at the same septuplet knot of the Pleiades and believed them to be seven young girls running away from something that threatened to hurt them. Make of it what you will.

My eyes sting. I am used to this by now, used to knowing that I will never be used to this---that this part of her will never not break me, that this may be the rest of our lives. The two of us here, in this house, waiting for my father. The chicken.

Fucking Chink, says the boy, though my mother does not know what this means, and her parents do not tell her. They called me that, too, I tell her now. Growing up. My mother laughs. Of course they did. Almost thirty years, and they can’t think of something better.

My father’s retellings could be dramatic and my mother would often chide him, especially before bedtime when she feared he’d give me nightmares. But his stories never frightened me. I was an overly brash child who delighted in believing every stray cat a djinn, every shadow beneath the waves a mermaid. But it went beyond imaginings. I’d grown up feeling terribly unusual, out of place and never at peace with the fate afforded young girls. In a hidden corner of my heart, I nursed embarrassing dreams. That I was not the child of my parents, but the daughter of a tribe of female warriors who flew upon winged horses. Or I was heir to a hidden sea kingdom below the waves, and the whispered sighs I heard from the water when we sailed and the strange lightning in the distance were not natural weather phenomena but magic, my true family calling to me.

There is a lamp outside the church, the lamp they light for the services. There are women of the church sitting on the red earth under the lamp; they are dressed in white dresses, each with a green cloth about her neck. They rise when the party approaches, and one breaks into a hymn, with a high note that cannot be sustained; but others come in underneath it, and support and sustain it, and some men come in too, with the deep notes and the true. Kumalo takes off his hat and he and his wife and his friend join in also, while the girl stands and watches in wonder. It is a hymn of thanksgiving, and man remembers God in it, and prostrates himself and gives thanks for the Everlasting Mercy. And it echoes in the bare red hills and over the bare red fields of the broken tribe. And it is sung in love and humility and gratitude, and the humble simple people pour their lives into the song.

Power had preyed on weakness here: all kinds of power—local, racial, tribal, royal, national, global, economic—on all kinds of weakness, stopping at nothing, not even at the smallest girl child. But power does that everywhere. The world is saturated in blood. Every tribe has their blood-soaked legacy: here was mine. I waited for whatever cathartic feeling people hope to experience in such places, but I couldn’t make myself believe the pain of my tribe was uniquely gathered here, in this place, the pain was too obviously everywhere, this just happened to be where they’d placed the monument. I gave up and went in search of Lamin.

It’s all nonsense of course. You can find God in a thunderstorm, or in the smile of a child, or in the wilderness (I believe that Jesus himself tried that at one stage), or in a rain forest, or a puppy, or in a legend, or by just lying under the stars, or in a daydream, or in your lover’s eyes, or in music, or by believing in magic, or in a conversation with a bag lady, or by loving a Gypsy girl, or by stumbling upon a white buffalo, or by dancing around your bones on the edge of extinction.

Here is a Hawaiian legend once told to me: Sometimes the dead don't want to be dead. Sometimes souls go flitting around in the air, particles of light, drifting, until a mortal crams the soul back inside its bod. The kino wailua, or spirits, can be spotted anywhere, the face of a rock, a mountainside - a Hawaiian should always look for facial features. It is the mortal's job to perform the kapuku, or resuscitation process. It is our duty to sneak the soul beneath the toenail of a body, let the body rise up like a newly watered plant.

There are so many people I've never quit missing.

my tribe: raped children, working-class girls, and those raised to both love and hate their own as I had been.

I was with my tribe of tri-Delt sorority girls, and we were all having sex with mermen. It was nice feeling, like I was part of something larger than myself.

One man always asks me questions about riding my horses and how that must feel. To tame something so wild and dangerous, like a gun loaded right between my legs.

This is the story of a family who didn’t fit in. A little girl who was a bit geeky and liked maths more than makeup. And a boy who liked makeup and didn’t fit into any tribes.

Our judgments keep us from building a stronger tribe.

Your tribe is out there, and if you haven’t found it yet, I’d challenge you to consider that maybe your people come in a different package than you thought they might.

the first ENIAC programmer team was all-female: Kathleen McNulty, Betty Jennings, Elizabeth Snyder, Marlyn Wescoff, Frances Bilas, and Ruth Lichterman, known later as the “ENIAC Girls.

I consider how you don’t get to choose whom you’re attracted to, you only get to wonder about it, retrospectively. Racial differences I’ve always found to have an aphrodisiac effect on me, but class difference is sexuality’s Berlin Wall. Certainly, I can’t read Holly Sykes as well as I can girls from my own incometax tribe, but you never know. God made the whole Earth in six days, and I’m in Switzerland for nine or ten.

One explanation is that popularity brings hard work, regardless of how girls come by it. Girls who are at the center of large tribes have a lot of social connections to maintain and often run into loyalty conflicts.

I feel it in my throat first. The tight knot that always unfurls itself into a shakiness all over my face. From there I can never stop the tears from coming, and I hate myself for it. I slam my fists into the mattress.

While Alpha Males are often gifted with superior physical attributes—size, strength, speed, good looks—selected by evolution over the eons by the strongest surviving and, essentially, getting all the girls, the Beta Male gene has survived not by meeting and overcoming adversity, but by anticipating and avoiding it. That is, when the Alpha Males were out charging after mastodons, the Beta Males could imagine in advance that attacking what was essentially an angry, woolly bulldozer with a pointy stick might be a losing proposition, so they hung back at camp to console the grieving widows. When Alpha Males set out to conquer neighboring tribes, to count coups and take heads, Beta Males could see in advance that in the event of a victory, the influx of female slaves was going to leave a surplus of mateless women cast out for younger trophy models, with nothing to do but salt down the heads and file the uncounted coups, and some would find solace in the arms of any Beta Male smart enough to survive. In the case of defeat, well, there was that widows thing again. The Beta Male is seldom the strongest or the fastest, but because he can anticipate danger, he far outnumbers his Alpha Male competition. The world is led by Alpha Males, but the machinery of the world turns on the bearings of the Beta Male.

promise.” The Not-Black Black: They’re quick to say, “Oh, I’m not black.” My favorite type of Not-Black Blacks claims to be Native American. “That’s why my hair is so good,” they’ll say. But ask them what tribe and they’ll either fall short or claim “Cherokee.

Men wore business suits and carried briefcases, while their wives, who were attractive but not sexy, stayed home, raised the kids, cleaned the house and had a meal on the table for the whole family when they arrived home. Both husband and wife knew their roles. The wife would only apply face cream after ‘congress’ was completed and the husband was asleep as it was considered that it could be shocking for a man to view his wife this way last thing at night. She would be compliant and forgiving if he suggested some of the more ‘unusual’ sexual practices, although she might register hesitancy by remaining silent. The Hippies rebelled against this, growing their hair long, burning their draft cards, taking hallucinogenic drugs and indulging in ‘free love,’ which in reality was just another term to describe the notion that all the girls were up for it.

The dark girl's gaze lights on me again, and something passes over her face, something I've seen before. Her face is speaking: you can't kid me. I know what you're like, I know who you are. I know her too. She and the blonde are the same kind. They belong to the same tribe. The better and smarter tribe. They're the ones who push aside the duds, the dupes, the dopes like me. They're the ones who know what to do, how to do it. They know what they want. How do they get that way? Are they born with that knowledge? Do they learn it somewhere? I've always felt like a stranger everywhere, unsure what to do, how to act, waiting for someone to tell me the rules. What are they? Would somebody please tell me? The dark girl knows. The blonde knows. What are they, six, maybe seven years old? -- and already they know things I don't know. And they hate me and scorn me for it.

That is still up to the federal government to investigate and prosecute. There aren’t enough resources to adequately do this for over five hundred federally recognized Indian tribes. Without consequences, we see perpetrators become predators. They prey on Indigenous women because the odds of being caught and convicted are slim to none.

I skanked deep on Wolt's pipe an' four days march from our free Windward to Kona Leeward seemed like four mil'yun, yay, babbybies o' blissweed cradled me that night, then the drummin' started up, see ev'ry tribe had its own drums. Foday o' Lotus Pond Dwellin' an' two-three Valleysmen played goatskin'n'pingwood tom-toms, an' Hilo beardies thumped their flumfy-flumfy drums an' a Honokaa fam'ly beat their sash-krrangers an' Honomu folk got their shell-shakers an' this whoah feastin' o' drums twanged the young uns' joystrings an' mine too, yay, an' blissweed'll lead you b'tween the whack-crack an' boom-doom an' pan-pin-pon till we dancers was hoofs thuddin' an' blood pumpin' an' years passin' an' ev'ry drumbeat one more life shedded off me, yay, I glimpsed all the lifes my soul ever was till far-far back b'fore the Fall, yay, glimpsed from a gallopin' horse in a hurrycane, but I cudn't describe 'em 'cos there ain't the words no more but well I mem'ry that dark Kolekole girl with her tribe's tattoo, yay, she was a saplin' bendin' an' I was that hurrycane, I blowed her she bent, I blowed harder she bent harder an' closer, then I was Crow's wings beatin' an' she was the flames lickin' an' when the Kolekole saplin' wrapped her willowy fingers around my neck, her eyes was quartzin' and she murmed in my ear, Yay, I will, again, an' yay, we will, again.

Sometimes it feels like we are only this: moments of knowing and unknowing one another. A sound that is foreign until it’s familiar. A drill that’s a scream until it’s a drill. Sometimes it’s nothing more than piecing together the ways in which our hearts have all broken over the same moments, but in different places. But that’s romantic. Sometimes it’s realer than that.

natural selection a couple of hundred thousand years. It’s sure to find ways to make you hate strangers who might be threats to survival. Better safe than sorry. Hate all strangers. The best way of making you hate strangers who just might hurt you is the way religion does it. It even gets you to give up your life for some greater cause—protecting your tribe from the strangers.

Many would be surprised to find that there is a whole world of woemen and girls who dedicate a significant portion of theri energy and emotions into the concept of story found in countless genres. These woman are often left out when you limit your definition of fangirl to geek or musik culture. This book is a tribute to my fiction-loving tribe. It's for the law student who unearths strength from the strut of a TV attorney. For the mother who unwinds with a glass of wine and a little bit of zombie apocalypse. For the teenage rwho points to a novel's heroine and says, "Yes. I'll have more of that please." To the woman and girls who get that forming online friendships isn't a symptom of isolation from reality but an opportunity to from commmon bonds that will cheer us through our victories and comfort us when life gets rough.

There is one in this tribe too often miserable - a child bereaved of both parents. None cares for this child: she is fed sometimes, but oftener forgotten: a hut rarely receives her: the hollow tree and chill cavern are her home. Forsaken, lost, and wandering, she lives more with the wild beast and bird than with her own kind. Hunger and cold are her comrades: sadness hovers over, and solitude besets her round. Unheeded and unvalued, she should die: but she both lives and grows: the green wilderness nurses her, and becomes to her a mother: feeds her on juicy berry, on saccharine root and nut. There is something in the air of this clime which fosters life kindly: there must be something, too, in its dews, which heals with sovereign balm. Its gentle seasons exaggerate no passion, no sense; its temperature tends to harmony; its breezes, you would say, bring down from heaven the germ of pure thought, and purer feeling. Not grotesquely fantastic are the forms of cliff and foliage; not violently vivid the colouring of flower and bird: in all the grandeur of these forests there is repose; in all their freshness there is tenderness. The gentle charm vouchsafed to flower and tree, - bestowed on deer and dove, - has not been denied to the human nursling. All solitary, she has sprung up straight and graceful. Nature cast her features in a fine mould; they have matured in their pure, accurate first lines, unaltered by the shocks of disease. No fierce dry blast has dealt rudely with the surface of her frame; no burning sun has crisped or withered her tresses: her form gleams ivory-white through the trees; her hair flows plenteous, long, and glossy; her eyes, not dazzled by vertical fires, beam in the shade large and open, and full and dewy: above those eyes, when the breeze bares her forehead, shines an expanse fair and ample, - a clear, candid page, whereon knowledge, should knowledge ever come, might write a golden record. You see in the desolate young savage nothing vicious or vacant; she haunts the wood harmless and thoughtful: though of what one so untaught can think, it is not easy to divine. On the evening of one summer day, before the Flood, being utterly alone - for she had lost all trace of her tribe, who had wandered leagues away, she knew not where, - she went up from the vale, to watch Day take leave and Night arrive. A crag, overspread by a tree, was her station: the oak-roots, turfed and mossed, gave a seat: the oak-boughs, thick-leaved, wove a canopy. Slow and grand the Day withdrew, passing in purple fire, and parting to the farewell of a wild, low chorus from the woodlands. Then Night entered, quiet as death: the wind fell, the birds ceased singing. Now every nest held happy mates, and hart and hind slumbered blissfully safe in their lair. The girl sat, her body still, her soul astir; occupied, however, rather in feeling than in thinking, - in wishing, than hoping, - in imagining, than projecting. She felt the world, the sky, the night, boundlessly mighty. Of all things, herself seemed to herself the centre, - a small, forgotten atom of life, a spark of soul, emitted inadvertent from the great creative source, and now burning unmarked to waste in the heart of a black hollow. She asked, was she thus to burn out and perish, her living light doing no good, never seen, never needed, - a star in an else starless firmament, - which nor shepherd, nor wanderer, nor sage, nor priest, tracked as a guide, or read as a prophecy? Could this be, she demanded, when the flame of her intelligence burned so vivid; when her life beat so true, and real, and potent; when something within her stirred disquieted, and restlessly asserted a God-given strength, for which it insisted she should find exercise?

stands of stunted trees. There was little to eat: a few fruits here and there, always either unripe or worm-rotten. Salva’s peanuts were gone by the end of the third day. After about a week, they were joined by more people—another group of Dinka and several members of a tribe called the Jur-chol. Men and women, boys and girls, old and young, walking, walking. . . . Walking to nowhere. Salva had never been so hungry. He stumbled along, somehow moving one foot ahead of the other, not noticing the ground he walked on or the forest around him or the light in the sky. Nothing was real except his hunger, once a hollow in his stomach but now a deep buzzing pain in every part of him. Usually he walked among the Dinka, but today, shuffling along in a daze, he found he had fallen a little behind. Walking next to him was a young man from the Jur-chol. Salva didn’t

If you don’t find your tribe in high school, relax; some of the best people don’t. We’re merely meant to make it out alive despite an oversaturated environment of both the best and worst examples of human existence, and then go on to assemble our tribes from the people we meet throwing up in bathrooms on our birthday, quoting Caddyshack in line at the DMV, and digging through piles of jeans at the Gap looking for the one size 18. Until

Look, we don’t love like flowers with only one season behind us; when we love, a sap older than memory rises in our arms. O girl, it’s like this: inside us we haven’t loved just some one in the future, but a fermenting tribe; not just one child, but fathers, cradled inside us like ruins of mountains, the dry riverbed of former mothers, yes, and all that soundless landscape under its clouded or clear destiny—girl, all this came before you.

What I want to say is that we all judge each other, but even though we all do it, that’s not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made.

(...)because Miss Temple has generally something to say which is newer than my own reflections; her language is singularly agreeable to me, and the information she communicates is often just what I wished to gain.” “Well, then, with Miss Temple you are good?” “Yes, in a passive way: I make no effort; I follow as inclination guides me. There is no merit in such goodness.” “A great deal: you are good to those who are good to you. It is all I ever desire to be. If people were always kind and obedient to those who are cruel and unjust, the wicked people would have it all their own way: they would never feel afraid, and so they would never alter, but would grow worse and worse. When we are struck at without a reason, we should strike back again very hard; I am sure we should—so hard as to teach the person who struck us never to do it again.” “You will change your mind, I hope, when you grow older: as yet you are but a little untaught girl.” “But I feel this, Helen; I must dislike those who, whatever I do to please them, persist in disliking me; I must resist those who punish me unjustly. It is as natural as that I should love those who show me affection, or submit to punishment when I feel it is deserved.” “Heathens and savage tribes hold that doctrine, but Christians and civilised nations disown it.” “How? I don’t understand.” “It is not violence that best overcomes hate—nor vengeance that most certainly heals injury.” “What then?” “Read the New Testament, and observe what Christ says, and how He acts; make His word your rule, and His conduct your example.” “What does He say?” “Love your enemies; bless them that curse you; do good to them that hate you and despitefully use you.

In a world without caste, instead of a false swagger over our own tribe or family or ascribed community, we would look upon all of humanity with wonderment: the lithe beauty of an Ethiopian runner, the bravery of a Swedish girl determined to save the planet, the physics-defying aerobatics of an African-American Olympian, the brilliance of a composer of Puerto Rican descent who can rap the history of the founding of America at 144 words a minute—all of these feats should fill us with astonishment at what the species is capable of and gratitude to be alive for this.

It’s the way of all ancient stories. The young man must go “down” in order to find the right path for going “up.” Call it the “time of ashes.” In some African tribes the young boys must cover their faces with ashes before their initiation into manhood. In certain Nordic cultures the young boys used to sit down in the ashes by the fire in the center of the lodge house until they were ready to take on their adult role. And everybody knows about Cinderella, the girl who had to tend to the cinders and do all the other lowly chores until her true identity became known.

And how are . . . Mummy’s stitches?” This, I was slightly thrown by. I knew my mother had had forty-two stitches after the birth, and that she was washing the stitches every day with warm salty water—she made me go and get the warm salty water—but she hadn’t passed on much more information about her vagina than that. I knew from Spiritual Midwifery (Ina May Gaskin, Book Pub Co., 1977) that postpartum women were often loath to share the details of their births with the virgins of the tribe, so I wasn’t unduly concerned about it. Still, I did have some info, and I was going to share it.

But there was seed as well that fell on good ground. Lepers and slaves were not the most defenceless of God’s children. Across the Roman world, wailing at the sides of roads or on rubbish tips, babies abandoned by their parents were a common sight. Others might be dropped down drains, there to perish in the hundreds. The odd eccentric philosopher aside, few had ever queried this practice. Indeed, there were cities who by ancient law had made a positive virtue of it: condemning to death deformed infants for the good of the state. Sparta, one of the most celebrated cities in Greece, had been the epitome of this policy, and Aristotle himself had lent it the full weight of his prestige. Girls in particular were liable to be winnowed ruthlessly. Those who were rescued from the wayside would invariably be raised as slaves. Brothels were full of women who, as infants, had been abandoned by their parents—so much so that it had long provided novelists with a staple of their fiction. Only a few peoples—the odd German tribe and, inevitably, the Jews—had stood aloof from the exposure of unwanted children. Pretty much everyone else had always taken it for granted. Until, that was, the emergence of a Christian people.

Elizabeth harangued about women accepting their subordinate positions as if they were preordained, as if they believed their smaller bodies were a biological indication of smaller brains, as if they were naturally inferior, but charmingly so. Worse, Elizabeth explained, many of these women passed such notions down to their children, using phrases like “Boys will be boys” or “You know how girls are.” “What is wrong with women?” Elizabeth demanded. “Why do they buy into these cultural stereotypes? Worse, why do they perpetuate them? Are they not aware of the dominant female role in the hidden tribes of the Amazon?

The idea that Autism is a “boy’s” disorder goes all the way back to when the condition was first described at the turn of the twentieth century. Hans Asperger and other early Autism researchers did study girls on the spectrum, but generally left them out of their published research reports.[55] Asperger in particular avoided writing about Autistic girls because he wanted to present certain intelligent, “high-functioning” Autistic people as “valuable” to the Nazis who had taken over Austria and were beginning to exterminate disabled people en masse. As Steve Silberman describes in his excellent book NeuroTribes, Hans Asperger wanted to spare the “high functioning” Autistic boys he’d encountered from being sent to Nazi death camps. Silberman described this fact somewhat sympathetically; Asperger was a scientist who had no choice but to collude with the fascist regime and save what few children he could. However, more recently unearthed documents make it clear that Asperger was far more complicit in Nazi exterminations of disabled children than had been previously believed.[56] Though Asperger held intelligent, “little professor” type Autistics close to his heart, he knowingly sent more visibly debilitated Autistics to extermination centers.

Cecily let her cheek fall to Leta’s shoulder and hugged her back. It felt so nice to be loved by someone in the world. Since her mother’s death, she’d had no one of her own. It was a lonely life, despite the excitement and adventure her work held for her. She wasn’t openly affectionate at all, except with Leta. “For God’s sake, next you’ll be rocking her to sleep at night!” came a deep, disgusted voice at Cecily’s back, and Cecily stiffened because she recognized it immediately. “She’s my baby girl,” Leta told her tall, handsome son with a grin. “Shut up.” Cecily turned a little awkwardly. She hadn’t expected this. Tate Winthrop towered over both of them. His jet-black hair was loose as he never wore it in the city, falling thick and straight almost to his waist. He was wearing a breastplate with buckskin leggings and high-topped mocassins. There were two feathers straight up in his hair with notches that had meaning among his people, marks of bravery. Cecily tried not to stare at him. He was the most beautiful man she’d ever known. Since her seventeenth birthday, Tate had been her world. Fortunately he didn’t realize that her mad flirting hid a true emotion. In fact, he treated her exactly as he had when she came to him for comfort after her mother had died suddenly; as he had when she came to him again with bruises all over her thin, young body from her drunken stepfather’s violent attack. Although she dated, she’d never had a serious boyfriend. She had secret terrors of intimacy that had never really gone away, except when she thought of Tate that way. She loved him… “Why aren’t you dressed properly?” Tate asked, scowling at her skirt and blouse. “I bought you buckskins for your birthday, didn’t I?” “Three years ago,” she said without meeting his probing eyes. She didn’t like remembering that he’d forgotten her birthday this year. “I gained weight since then.” “Oh. Well, find something you like here…” She held up a hand. “I don’t want you to buy me anything else,” she said flatly, and didn’t back down from the sudden menace in his dark eyes. “I’m not dressing up like a Lakota woman. In case you haven’t noticed, I’m blond. I don’t want to be mistaken for some sort of overstimulated Native American groupie buying up artificial artifacts and enthusing over citified Native American flute music, trying to act like a member of the tribe.” “You belong to it,” he returned. “We adopted you years ago.” “So you did,” she said. That was how he thought of her-a sister. That wasn’t the way she wanted him to think of her. She smiled faintly. “But I won’t pass for a Lakota, whatever I wear.” “You could take your hair down,” he continued thoughtfully. She shook her head. She only let her hair loose at night, when she went to bed. Perhaps she kept it tightly coiled for pure spite, because he loved long hair and she knew it. “How old are you?” he asked, trying to remember. “Twenty, isn’t it?” “I was, give years ago,” she said, exasperated. “You used to work for the CIA. I seem to remember that you went to college, too, and got a law degree. Didn’t they teach you how to count?” He looked surprised. Where had the years gone? She hadn’t aged, not visibly.

I wanted love the size of a fist. Something I could hold, something hot and knuckled and alive. What I wanted was my freckled cheeks printed on cheap paper, stapled at the ears, the flyers torn from telephone poles and the scales of palm trees, a sliver of my face left flapping in the wind. I wanted to be the diametric opposite of who I was; am. To get gone. I wanted limbs dangling from the lip of a trash compactor, found by a lone jogger who would cry at the sight of my ankles, my beaten blue knees with their warm fuzz of kiddie hair. Did I want to die? Not really, no. I wanted the beauty of the doomed. Missing girls are never forgotten, I thought, so long as they don’t show up dead. So long as they stay missing.

Aren’t you going to tell her that even among the remotest tribes in the Amazon, sexual relations between family members is absolutely forbidden?! That, after all, is what the girl really needed. That’s what all the patients filling the tent and waiting on line outside needed. To be told what’s good and what’s bad. And you people, instead of telling them that, say that bad is also good and good is also bad. So yes, they leave the tent with a spring in their step. Someone listened to them without judging them. Someone supported them. Wonderful. We all want to be supported. But the next morning, the unsolved moral dilemma will return to torment them, and this time with greater intensity, because now it’s out in the open.

And all was Caleb’s doing; all the doing of her simple father!  But he too had a Cricket on his Hearth; and listening sadly to its music when the motherless Blind Child was very young, that Spirit had inspired him with the thought that even her great deprivation might be almost changed into a blessing, and the girl made happy by these little means.  For all the Cricket tribe are potent Spirits, even though the people who hold converse with them do not know it (which is frequently the case); and there are not in the unseen world, voices more gentle and more true, that may be so implicitly relied on, or that are so certain to give none but tenderest counsel, as the Voices in which the Spirits of the Fireside and the Hearth address themselves to human kind.

Women judging other women. It’s been on my heart for a while. It’s something I’ve tried to wrap my brain around fully so I could put it into words. I see it all around me in so many different ways, and that poor, tired mama on the flight to Chicago reminded me of what I want to say. What I want to say is that we all judge each other, but even though we all do it, that’s not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made. Ladies, our judging has to stop. So does our compulsion to compete with everyone around us.

The Qur’ān began by criticizing two closely related aspects of that society: the polytheism or multiplicity of gods which was symptomatic of the segmentation of society, and the gross socioeconomic disparities that equally rested on and perpetuated a pernicious divisiveness of mankind. The two are obverse and converse of the same coin: only God can ensure the essential unity of the human race as His creation, His subjects, and those responsible finally to Him alone. The economic disparities were most persistently criticized, because they were the most difficult to remedy and were at the hear of social discord—although tribal rivalries, with their multiple entanglements of alliance, enmity, and vengeance, were no less serious, and the welding of these tribes into a political unity was an imperative need. Certain abuses of girls, orphans, and women, and the institution of slavery demanded desperate reform.

The psychological importance of sexuality and the existence of plausible sexual analogies make a deviation into sex extremely easy in cases of regression, so that it naturally seems as if all one’s troubles were due to a sexual wish that is unjustly denied fulfilment. This reasoning is typical of the neurotic. Primitives seem to know instinctively the dangers of this deviation: when celebrating the hieros gamos, the Wachandi, of Australia, may not look at a woman during the entire ceremony. Among a certain tribe of American Indians, it was the custom for the warriors, before setting out on the warpath, to move in a circle round a beautiful young girl standing naked in the centre. Whoever got an erection was disqualified as unfit for military operations. The deviation into sex is used—not always, but very frequently—as a means of escaping the real problem. One makes oneself and others believe that the problem is purely sexual, that the trouble started long ago and that its causes lie in the remote past. This provides a heaven-sent way out of the problem of the present by shifting the whole question on to another and less dangerous plane. But the illicit gain is purchased at the expense of adaptation, and one gets a neurosis into the bargain.

Hartung tells of a horrifying study by the Israeli psychologist George Tamarin. Tamarin presented to more than a thousand Israeli schoolchildren, aged between eight and fourteen, the account of the battle of Jericho in the book of Joshua:   Joshua said to the people, ‘Shout; for the LORD has given you the city. And the city and all that is within it shall be devoted to the LORD for destruction . . . But all silver and gold, and vessels of bronze and iron, are sacred to the LORD; they shall go into the treasury of the LORD.’ . . . Then they utterly destroyed all in the city, both men and women, young and old, oxen, sheep, and asses, with the edge of the sword . . . And they burned the city with fire, and all within it; only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the LORD.   Tamarin then asked the children a simple moral question: ‘Do you think Joshua and the Israelites acted rightly or not?’ They had to choose between A (total approval), B (partial approval) and C (total disapproval). The results were polarized: 66 per cent gave total approval and 26 per cent total disapproval, with rather fewer (8 per cent) in the middle with partial approval. Here are three typical answers from the total approval (A) group:   In my opinion Joshua and the Sons of Israel acted well, and here are the reasons: God promised them this land, and gave them permission to conquer. If they would not have acted in this manner or killed anyone, then there would be the danger that the Sons of Israel would have assimilated among the Goyim.   In my opinion Joshua was right when he did it, one reason being that God commanded him to exterminate the people so that the tribes of Israel will not be able to assimilate amongst them and learn their bad ways.   Joshua did good because the people who inhabited the land were of a different religion, and when Joshua killed them he wiped their religion from the earth.   The justification for the genocidal massacre by Joshua is religious in every case. Even those in category C, who gave total disapproval, did so, in some cases, for backhanded religious reasons. One girl, for example, disapproved of Joshua’s conquering Jericho because, in order to do so, he had to enter it:   I think it is bad, since the Arabs are impure and if one enters an impure land one will also become impure and share their curse.   Two others who totally disapproved did so because Joshua destroyed everything, including animals and property, instead of keeping some as spoil for the Israelites:   I think Joshua did not act well, as they could have spared the animals for themselves.   I think Joshua did not act well, as he could have left the property of Jericho; if he had not destroyed the property it would have belonged to the Israelites.   Once again the sage Maimonides, often cited for his scholarly wisdom, is in no doubt where he stands on this issue: ‘It is a positive commandment to destroy the seven nations, as it is said: Thou shalt utterly destroy them. If one does not put to death any of them that falls into one’s power, one transgresses a negative commandment, as it is said: Thou shalt save alive nothing that breatheth!

Chris- the one who wrote the halfway creepy thing about missing me so much when I didn't post and thinking I was dead- found it mind-boggling that before the Julie/Julia Project began, I had never eaten an egg. She asked, "How can you have gotten through life without eating a single egg? How is that POSSIBLE???!!!!!" Of course, it wasn't exactly true that I hadn't eaten an egg. I had eaten them in cakes. I had even eaten them scrambled once or twice, albeit in the Texas fashion, with jalapeños and a pound of cheese. But the goal of my egg-eating had always been to make sure the egg did not look, smell, or taste anything like one, and as a result my history in this department was, I suppose, unusual. Chris wasn't the only person shocked. People I'd never heard of chimed in with their awe and dismay. I didn't really get it. Surely this is not such a bizarre hang-up as hating, say, croutons, like certain spouses I could name. Luckily, eggs made the Julia Child way often taste like cream sauce. Take Oeufs en Cocotte, for example. These are eggs baked with some butter and cream in ramekins set in a shallow pan of water. They are tremendous. In fact the only thing better than Oeufs en Cocotte is Ouefs en Cocotte with Sauce au Cari on top when you've woken up with a killer hangover, after one of those nights when somebody decided at midnight to buy a pack of cigarettes after all, and the girls wind up smoking and drinking and dancing around the living room to the music the boy is downloading from iTunes onto his new, ludicrously hip and stylish G3 Powerbook until three in the morning. On mornings like this, Oeufs en Cocotte with Sauce au Cari, a cup of coffee, and an enormous glass of water is like a meal fed to you by the veiled daughters of a wandering Bedouin tribe after one of their number comes upon you splayed out in the sands of the endless deserts of Araby, moments from death- it's that good.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

Luce closed her eyes,trying to remember exactly what he'd looked like. There were no words for it.It was just an incredible, joyous connection. "I saw him." "Who,Daniel? Yeah,I saw him,too. He was the guy who dropped the ax when it was his turn to do the chopping. Big mistake. Huge." "No,I really saw him. As he truly is." Her voice shook. "He was so beautiful." "Oh,that." Bill tossed his head, annoyed. "I recognized him.I think I've seen him before." "Doubt it." Bill coughed. "That was the first and last time you'll be able to see him like that.You saw him, and then you died.That's what happens when mortal flesh looks upon an angel's unbridled glory. Instant death. Burned away by the angel's beauty." "No,it wasn't like that." "You saw what happened to everyone else. Poof. Gone." Bill plopped down beside her and patted her knee. "Why do you think the Mayans started doing sacrifices by fire after that? A neighboring tribe discovered the charred remains and had to explain it somehow." "Yes,they burst into flames right away. But I lasted longer-" "A couple of extra seconds? When you were turned away? Congratulations." "You're wrong.And I know I've seen that before." "You've seen his wings before, maybe.But Daniel shedding his human guise and showing you his true form as an angel? Kills you every time." "No." Luce shook her head. "You're saying he can never show me who he really is?" Bill shrugged. "Not without vaporizing you and everyone around you.Why do you think Daniel's so cautious about kissing you all the time? His glory shines pretty damn bright when you two get hot and heavy." Luce felt like she could barely hold herself up. "That's why I sometimes die when we kiss?" "How 'bout a round of applause for the girl, folks?" Bill said snarkily. "But what about all those other times, when I die before we kiss, before-" "Before you even have a chance to see how toxic your relationship might become?" "Shut up." "Honestly,how many times do you have to see the same story line before you realize nothing is ever going to change?" "Something has changed," Luce said. "That's why I'm on this journey, that's why I'm still alive. If I could just see him again-all of him-I know I could handle it." "You don't get it." Bill's voice was rising. "You're talking about this whole thing in very mortal times." As he grew more agitated,spit flew from his lips. "This is the big time,and you clearly cannot handle it." "Why are you so angry all of a sudden?" "Because! Because." He paced the ledge, gnashing his teeth. "Listen to me: Daniel slipped up this once, he showed himself,but he never does that again.Never.He learned his lesson. Now you've learned one,too: Mortal flesh cannot gaze upon an angel's true form without dying.

I prepared to explore it as I had done the others; but no sooner had I entered the lodge than my fire failed me, leaving me in total darkness. Handing it out to the doctor to be relighted, I began feeling my way about the interior of the lodge. I had almost made the circuit when my hand came in contact with a human foot; at the same time a voice unmistakably Indian, and which evidently came from the owner of the foot, convinced me that I was not alone. I would have gladly placed myself on the outside of the lodge and there matured plus for interviewing its occupant; but, unfortunately, to reach the entrance of the lodge, I must either pass over or around the owner of the before-mentioned foot and voice. Could I have been convinced that among its other possessions there was neither tomahawk nor scalping-knife, pistol nor war club, or any similar article of the noble red man's toilet, I would have risked an attempt to escape through the low narrow opening of the lodge; but who ever saw an Indian without one or all of these interesting trinkets? Had I made the attempt, I should have expected to encounter either the keen edge of the scalping-knife or the blow of the tomahawk and to have engaged in a questionable struggle for life. This would not do. I crouched in silence for a few moments, hoping the doctor would return with the lighted fire. I need not say that each succeeding moment spent in the darkness of that lodge seemed like an age. I could hear a slight movement on the part of my unknown neighbor, which did not add to my comfort. Why does the doctor not return? At last I discovered the approach of a light on the outside. When it neared the entrance I called to the doctor and informed him that an Indian was in the lodge, and that he had better have his weapons ready for a conflict. With his lighted fire in one hand and docked revolver in the other, the doctor cautiously entered the lodge. And there, directly between us, wrapped in a buffalo robe, lay the cause of my anxiety - a little Indian girl, probably ten years old; not a full blood, but a half-breed. She was terribly frightened to find herself in our hands, with none of her people near. Why was she left behind in this manner? This little girl, who was at first an object of our curiosity, became at once an object of our pity. The Indians, an unusual thing for them to do toward their own blood, had willfully deserted her; but this, alas! was the least of their injuries to her. After being shamefully abandoned by the entire village, a few of the young men of the tribe returned to the deserted lodge, and upon the person of this little girl, committed outrages, the details of which are too sickening for these pages. She was carried to the fort and placed under the care of kind hands and warm hearts, where everything was done for her comfort that was possible.

The Sea Witch’s Lament To really see what the sea witch had to go through, you must first remember what happens when you get your heart broken for the very first time. People always minimise it, say you’ll get over it, say first loves don’t matter as much as last ones, but that first heartbreak, that’s the death of your innocence. And you’re blindly walking in the darkness that’s trying to absorb you. A darkness that you have no tools or weapons to navigate, that is what the end of first love feels like. Some of us come out of that darkness still mostly whole, and those are the lucky ones.   Because some of us never come back at all. “And this was the story with the sea witch, the incredible ample-bodied being who was larger than life as a child, living her life with laughter and magic and joy. She spent her days learning how to look after the forgotten sea creatures that the merpeople considered too ugly or terrifying to tend to. Pilot fish and barracudas and eels were her friends, for they knew it was her they could always look to. Unfortunately for the sea witch, love comes for every woman. Just when we are sure we are safe from its clutches, it moves its way inside our hearts and we give ourselves completely to it, surrender in every way possible. This is why it is said love is to women what war is to men.   Sixteen-year-old Sea Witch fell in love with the then seventeen-year-old Mer-Prince. And he fell too for this impossible, wonderful, darkly magical girl from a different tribe who he knew his family would never approve of. You would hope it would be that simple, that when two people give each other their hearts, the world falls away and lets them be, but that is rarely the case. Love is as complicated as the truth.   So when his father presented him with an ultimatum, with a choice to give up his future kingdom and Ursula, Triton chose his kingdom. A part of him was too cowardly and too haughty to live the way she did, simply and protecting everything the merpeople threw away. So the sea witch was left to wander this darkness alone. And she never ever came out of it. To save herself from destruction, she blindly grabbed at her only lifeline, that which armoured what was left of her ruined heart by choosing the destruction that her mother, the sea, had given to her in her blood. The sea witch was never born evil, she became that way because she couldn’t let loose her emotions. Instead, she buried them deep and let them fester and turn into poison. This, this is the damage not grieving properly for first love can do. It can consume and destroy and harden all the goodness inside of you.   In the sea witch’s story, she had no one to turn to. But you, my darling, have an army of all of the stars, to fill your grief-filled days with the comfort you can hold onto. You are not alone. With this endless universe above you that has given you the gift of existence. You are not alone.

It’s important to remember that teenagers form tribes with the express purpose of creating a group that doesn’t include adults, so going outside of their group to get help from an adult—even for life-threatening behavior—can feel like a huge betrayal.

(Their's was) "a tribe even smaller than ours. But big enough to have women go missing.

She stares right through me and says, What kind of person will you be?

If a boy escaped the fire with the basket, or if a girl fled the flames with the bow, then the tribe would know the child’s true nature, and the child would be honored for being a perfect and unique balance of male and female, neither one nor the other, but something more—a third gender, one thought to possess two spirits instead of one. The child, it was believed, would grow to be the tribe’s best protector, teacher, healer, provider, and caregiver. The child would forever be respected and revered.” Gran’s hands fell into her lap. “But that was long ago.

In 1429, a seventeen-year-old girl who would soon come to be renowned as Jehanne la Pucelle (“Jeanne, the maiden”) left a small town in northeast France to offer her services as a military strategist to Charles VII, the Dauphin—or heir to the throne—whose forces were losing a protracted war against English partisans threatening to displace him. At first, no one took her seriously, but Jehanne’s determination overcame initial resistance: her skill and insight helped the French develop new battle plans and her courage inspired the demoralized troops. Under Jehanne’s leadership, the French forces successfully thwarted a siege on the city of Orleans. Later she led a campaign to retake the city and cathedral of Reims, where the kings of France had been crowned ever since the Frankish tribes were united under one ruler, allowing the Dauphin to be crowned king in the ancient tradition. Jehanne’s remarkable successes seemed divinely ordained, which necessarily implied Charles’s divine right to rule France. In 1430 Jehanne was captured in battle and imprisoned. An ecclesiastical tribunal stacked with English partisans tried her for heresy. But Jehanne’s faith was beyond reproach. She showed an astonishing familiarity with the intricacies of scholastic theology, evading every effort to lure her into making a heretical statement. Unable to discredit her faith through her verbal testimony, the tribunal seized on the implicit statements made by Jehanne’s attire. In battle, she wore armor, which required linen leggings and a form-fitting tunic fastened together with straps—both traditionally masculine attire—and, like the men she fought alongside, she adopted this martial attire when off the battlefield as well. Citing the biblical proscription in Deuteronomy 22:5 (KJV) which warns, “A woman shall not wear anything that pertains to a man, nor shall a man put on a women’s garment, for all who do are an abomination to the Lord your God,” the tribunal charged Jehanne with heresy. They burned her at the stake in 1431.

And aren’t they our forerunners too somehow, these anonymous people we find in photographs? At least for those of us who spent our best years as boarders. We find our sisters in their faces. A strange familiarity binds us together, a cult of the dead. All those girls we knew have infiltrated our minds, become a tribe; and they come back to us in a sort of posthumous flowering. Perched like stylites on our brows, sleeping in a row of beds. I see my little companions from when I was eight years old, in bright white sheets, with their smiles, their lowered eyelids; their gaze has slipped away. We shared our beds with them. In prisons too, the prisoners don’t forget their cellmates. They are faces that both fed and devoured our brains, our eyes. There is no time, at that time. Childhood is ancient.

Mark does this again with the similarly implausible (and thus obviously made-up) tale of the raising of Jairus’s twelve-year-old daughter, which Mark wrapped around a symbolically related story of a woman who had bled for twelve years. The coincidence of the number twelve is a dead give away: both stories are fable, not fact. They are meant to convey a point, not record history. In both tales, Jesus is explicitly asked to touch the girl (Mark 5:23) and does (5:41), while in between the woman seeks to touch Jesus (5:28) and does (5:27), and by this means both are “saved” (5:23, 28, 34) by “faith” (5:34, 36) in spite of “fear” (5:33, 36). Both the girl and the woman are called “daughter” (5:23, 34). Moreover, the woman has bled for twelve years, which is not only the same age as the girl, but also at which menstruation was thought typically to begin, and thus the point at which a girl becomes a woman. We can see symbolism here of the twelve tribes of Israel and how they shall be saved by evolving from the old Israel to the new, through faith in Jesus Christ. Whereas in no way is either story believable as history.

Able to pass in any situation as may be required,” she says. “I get it all. Brazilian, Filipina, Mediterranean, Eurasian. Or just a really tan White girl with exotic-looking eyes. Everywhere I go, people think I’m one of them. They want to claim me for their tribe.” “Must be amazing.” “Yeah, I mean, I can be objectified by men of all races.

As he thought about the journey he’d made to end up here in this Nicobar village he contemplated his own tribe seen through his new ethnological lens. The despotic patriarch figure, Malky, served by his reluctant sons and daughters, trapped through penury in his privileged dwelling in their cold northern habitat. And, next door, the place of worship with its own rituals, its songs, its incantations, its readings and its own potent symbols – the tortured, naked man dying slowly on a wooden cross. It was good to gain some objectivity on a situation that familiarity had made stale. Your life was turned on its head when you thought about it in this way. If the Nicobars seemed strange and their beliefs outlandish, then so were ours, Brodie thought, seen from another perspective. Those girls had every right to laugh at him.

What I need from you,’ the woman added, ‘is your tribal name.’ Odette was puzzled. ‘My tribal name?’ ‘Yes. The tribe of your ancestors, where your people originated from. Whenever I sell native artwork I provide written provenance with the greeting cards, naming the tribe that the artist originates from. It adds to the value of the work, you see?’ She looked at the frowning Odette, sympathetically. ‘Oh, I’m sorry. Perhaps you have lost all contact with …’ The woman blushed with embarrassment.

The Missing are a fifth tribe,” Theus said. “Part of the first wave to leave humanity’s home world an age before those who came here from the four systems. I was part of the final ascension that emptied Abeth long before the new tribes arrived, but some of my parents’ sect escaped the purification and managed to hide in the northern ice. It’s not a place to thrive. Their descendants remained a handful, leading primitive lives. I don’t know when or how they met the newcomers but they were not recognized and in time their bloods mingled, though their line stayed in the north.

There once was a girl of the Moth Folk, dark-winged, strong, and fearless. Her eyes were like the starlit sky; her footfall soft as shadow. And although she was lovely, love had no place in her heart, for hers was the tribe of the Moth King, who had waged a war on love, for ever and ever. But love, like all forbidden things, was fascinating to her. Every night of the clear full moon, she would go to the Moonlight Market and watch the traders sell their wares: printed books of every kind; pomegranates of the south; wines from the islands; gems from the north; flowers that bloomed only once in their lives. But she only had eyes for the sellers of charms and glamours. Here, there were spells for a broken heart, or to spin dead leaves into gold, or to rekindle a memory, or to summon the western wind. Most of all, there were love spells: tiny bottles of colored glass with stoppers worked in silver filled with potions made from the heart of a rose, or the tail fin of a mermaid. Here were glamours to melt a lover's heart: candles of every color; tokens of remembrance; silk-bound books of poetry. But among all the love-knots and bonbons and pressed flowers and handkerchiefs, the Moth girl never truly saw the nature of her enemy, for it seemed to her that Love was weak, and simpering, and faithless. She told herself she was too strong to fall for its blandishments. Until one day, at the Market, she saw a boy with a glamorie-glass in his hand, standing by a display of books, and stories, and legends, and memories.

You understand, my friends, that you need to be perfect to commune with God, both now and forever more. You need to be perfect. Now here's our problem. Not one of us is perfect. Not one of us is good. Not one of us is righteous. Uh-oh! We’re in trouble. What's the way to address that? You can't fix imperfection. You cannot perfect that which was once imperfect, because the imperfect still remains. How then do you address this? Through one perfect Man, who was the Son of God, who was perfect for you; and your sin is imputed to Him, and His righteousness is imputed to you so that you are accepted by God as perfect as you believe in Him. And so His obedience to this Law was absolutely necessary to the salvation of every man, woman, boy and girl from every tribe, tongue, people and nation who believes and trusts in His name alone for salvation as He is offered in the gospel. His obedience was necessary for that salvation, and Luke is telling you that from the time He was an infant He was perfectly observant of the Law of God and fulfilled its every demand. No other human being who ever lived — not Paul, not Moses, not Isaiah, not Jeremiah — no one can say that. Only Jesus. He alone fulfilled the totality of God's Law. So there's the first thing that Luke tells you. Who is Jesus? He's the only human being who ever fulfilled the Law of God.

The girls were taught by their mothers and grandmothers to look seriously upon life, to shun the frivolous, and to avoid giggling. With the Blackfeet, women “gave” the sun-dances, the most sacred of their religious ceremonies; and because the “givers” of these sun-dances must have lived exemplary lives to have dared offer dances to the sun, they were forever afterward highly honored by both the men and women of the tribe.

I have many names; my mother calls me ‘Nwelezelanga’ because of my golden hair. Some call me ‘Mhlophe’ because of my fair, almost-ginger skin. One wise old woman of the tribe calls me ‘Mehlomadala’ because of my big round eyes that reflect oceans of untold stories. The village girls who like taunt me just call me ‘that albino girl’. [3]

The journey they took up the Negro and into the Agarapi River was very different from the dreamy voyage Finn and Maia had made the week before. “Faster--can’t we go faster?” Miss Minton kept saying. When their supply of wood ran low, she jumped ashore, grasping the machete which Furo had left with the other tools, and slashed her way through the undergrowth as though she had been born with a knife in her hand. Everything she had forbidden her pupils to do, she did herself--thinking gloomy thoughts, going off into black daydreams. One minute she thought that Maia had died in the fire, and the child seen on the Arabella was an Indian girl to whom Finn had given a ride. The next minute she thought that it had been Maia, but that she had now drowned, or had reached the Xanti, who had killed her. “You couldn’t blame them if they’d turned savage,” she said, “the way some of the tribes have been treated.” “Yara was a very gentle soul,” said the professor. “Finn’s mother.” “That was then,” said Miss Minton.

I, who know and tell, to tribes of women, stories of dolls in pockets, that rise alive in secret nights and given sustenance,- bread and beer - succour the girl, separate kernel from chaff and help her outwit the witch who smacks her lips waiting for failure

You really don’t like that boy, do you?” Elka said, strolling over to stand beside me as Kronos helped Cai stand. Elka had her practice spear slung over one shoulder and a satisfied grin on her face as she watched the Decurion stagger painfully to his feet. “Wonder how it feels for the legion to be on the receiving end for once?” I didn’t answer her. Once, not so long ago, I would have laughed right along with my Varini friend—two girls from two tribes that had both felt the hobnailed tread of the legion’s sandaled foot. But in that moment, all I could feel was the shock of my blade slamming into Cai’s ribs. If we’d been using real swords, he’d be dead. And I would have killed him.