Indian Wear Quotes

The influence of Hinduism is all over the church and our lives beyond its stone walls: We wear saris and dhotis to church, light traditional lamps, apply sandalwood paste on our foreheads, and choose auspicious days to schedule important events. Our girls sport the round dots resembling Hollywood laser-sight spots on their foreheads, and every Christian in the south celebrates Diwali with the same fervor as any Hindu

These Indians are fierce, they wear feathers and grunt. Most of us dont fit this idealized figure since we grunt only when overeating

There are few things sweeter in this world than the guileless, hotheaded, intemperate, open admiration of a junior. Even a woman in her blindest devotion does not fall into the gait of the man she adores, tilt her bonnet to the angle at which he wears his hat, or interlard her speech with his pet oaths.

Fate determines your caste. You must accept it and live according to the rules." You can't really believe that!" I do believe it. That man's misfortune is that he cannot accept his caste, his fate." I know that the Indians wear their caste as a mark upon their foreheads for all to see. I know that in England, we have our own unacknowledged caste system. A laborer will never hold a seat in Parliament. Neither will a woman. I don't think I've ever questioned such things until this moment. But what about will and desire? What if someone wants to change things." Kartik keeps his eyes on the room "You cannot change your caste. You cannot go against fate." That means there is no hope of a better life. It is a trap." That is how you see it," he says softly. What do you mean?" It can be a relief to follow the path that has been laid oud for you, to know your course and play your part in it." But how can you be sure that you are following the right course? What if there is no such thing as destiny, only choice?" Then I do not choose to live without destiny," he says with a slight smile.

Wait, we can not break bread with you. You have taken the land which is rightfully ours. Years from now my people will be forced to live in mobile homes on reservations. Your people will wear cardigans, and drink highballs. We will sell our bracelets by the road sides, and you will play golf, and eat hot h'ors d'ourves. My people will have pain and degradation. Your people will have stick shifts. The gods of my tribe have spoken. They said do not trust the pilgrims, especially Sarah Miller. And for all of these reasons I have decided to scalp you and burn your village to the ground.

It may well be that we can never fully adapt to our own deformities. Unable to find a place inside ourselves for the very real pain and suffering that these deformities cause, we come here to get away from such things. As long as we are here, we can get by without hurting others or being hurt by them because we know that we are "deformed". That's what distinguishes us from the outside world: most people go about their lives unconscious of their deformities, while in this little world of ours the deformities themselves are a precondition. Just as Indians wear feathers on their heads to show what tribe they belong to, we wear our deformities in the open. And we live quietly so as not to hurt one another.

To encapsulate the notion of Mardi Gras as nothing more than a big drunk is to take the simple and stupid way out, and I, for one, am getting tired of staying stuck on simple and stupid. Mardi Gras is not a parade. Mardi Gras is not girls flashing on French Quarter balconies. Mardi Gras is not an alcoholic binge. Mardi Gras is bars and restaurants changing out all the CD's in their jukeboxes to Professor Longhair and the Neville Brothers, and it is annual front-porch crawfish boils hours before the parades so your stomach and attitude reach a state of grace, and it is returning to the same street corner, year after year, and standing next to the same people, year after year--people whose names you may or may not even know but you've watched their kids grow up in this public tableau and when they're not there, you wonder: Where are those guys this year? It is dressing your dog in a stupid costume and cheering when the marching bands go crazy and clapping and saluting the military bands when they crisply snap to. Now that part, more than ever. It's mad piano professors converging on our city from all over the world and banging the 88's until dawn and laughing at the hairy-shouldered men in dresses too tight and stalking the Indians under Claiborne overpass and thrilling the years you find them and lamenting the years you don't and promising yourself you will next year. It's wearing frightful color combination in public and rolling your eyes at the guy in your office who--like clockwork, year after year--denies that he got the baby in the king cake and now someone else has to pony up the ten bucks for the next one. Mardi Gras is the love of life. It is the harmonic convergence of our food, our music, our creativity, our eccentricity, our neighborhoods, and our joy of living. All at once.

Some problems in the world seem to exist solely for women. Like not having anything to wear.

Human mental identities are not like shoes, of which we can only wear one pair at a time. We are all multi-dimensional beings. Whether a Mr. Patel in London will think of himself primarily as an Indian, a British citizen, a Hindu, a Gujarati-speaker, an ex-colonist from Kenya, a member of a specific caste or kin-group, or in some other capacity depends on whether he faces an immigration officer, a Pakistani, a Sikh or Moslem, a Bengali-speaker, and so on. There is no single platonic essence of Patel. He is all these and more at the same time.

For years, we assumed ambition was a curse for us. Men could always wear it like a cape, while women were forced to tuck and hold it inside themselves.

a little downy girl still wearing poppies still eating popcorn in the colored gloam where tawny Indians took paid croppers because you stole her from her wax-browed and dignified protector spitting into his heavy-lidded eye ripping his flavid toga and at dawn leaving the hog to roll upon his new discomfort the awfulness of love and violets remorse despair while you took a dull doll to pieces and threw its head away because of all you did because of all I did not you have to die

In the glittering light I got drunk and reeled through the rooms, And cried, “Cartagena! swamp of unholy loves!” And wept for the Indian whores who were younger than me, and I was eighteen, And splashed after the crew down the streets wearing sandals bought at a stall And got back to the ship, dawn came, we were far out at sea.

Look on beauty, And you shall see 'tis purchased by the weight; Which therein works a miracle in nature, Making them lightest that wear most of it: So are those crisped snaky golden locks Which make such wanton gambols with the wind, Upon supposed fairness, often known To be the dowry of a second head, The skull that bred them in the sepulchre. Thus ornament is but the guiled shore To a most dangerous sea; the beauteous scarf Veiling an Indian beauty; in a word, The seeming truth which cunning times put on To entrap the wisest.

... there's no way I would have gotten it even if I did apply! Not all of us benefit from the holy grail of diversity known as being perhaps the only gay Indian high schooler in like all of Minnesota.

Sejal had not thought of her home, or of India as a whole, as cool. She was dimly aware, however, of a white Westerner habit of wearing other cultures like T-shirts—the sticker bindis on club kids, sindoor in the hair of an unmarried pop star, Hindi characters inked carelessly on tight tank tops and pale flesh. She knew Americans liked to flash a little Indian or Japanese or African. They were always looking for a little pepper to put in their dish.

Before I was married, I thought the sound of bangles jangling on my forearms would be delightful. I looked forward to being able to wear bells around my ankles and silver necklaces around my neck, but not any more, not since I had learned what they represented for the man who gave them. A necklace was no prettier than a piece of of rope that ties a goat to a tree, depriving it of freedom.

From that original colony sprang seven names that still feature on the landscape: Roanoke (which has the distinction of being the first Indian word borrowed by English settlers), Cape Fear, Cape Hatteras, the Chowan and Neuse Rivers, Chesapeake, and Virginia. (Previously, Virginia had been called Windgancon, meaning "what gay clothes you wear" - apparently what the locals had replied when an early reconnoitering party had asked the place's name.)

Sometimes during the night I'd look at my poor sleeping mother cruelly crucified there in the American night because of no-money, no-hope-of-money, no family, no nothing, just myself the stupid son of plans all of them compacted of eventual darkness. God how right Hemingway was when he said there was no remedy for life - and to think that negative little paper-shuffling prissies should write condescending obituaries about a man who told the truth, nay who drew breath in pain to tell a tale like that! ... No remedy but in my mind I raise a fist to High Heaven promising that I shall bull whip the first bastard who makes fun of human hopelessness anyway - I know it's ridiculous to pray to my father that hunk of dung in a grave yet I pray to him anyway, what else shall I do? sneer? shuffle paper on a desk and burp rationality? Ah thank God for all the Rationalists the worms and vermin got. Thank God for all the hate mongering political pamphleteers with no left or right to yell about in the Grave of Space. I say that we shall all be reborn with the Only One, and that's what makes me go on, and my mother too. She has her rosary in the bus, don't deny her that, that's her way of stating the fact. If there can't be love among men let there be love at least between men and God. Human courage is an opiate but opiates are human too. If God is an opiate so am I. Thefore eat me. Eat the night, the long desolate American between Sanford and Shlamford and Blamford and Crapford, eat the hematodes that hang parasitically from dreary southern trees, eat the blood in the ground, the dead Indians, the dead pioneers, the dead Fords and Pontiacs, the dead Mississippis, the dead arms of forlorn hopelessness washing underneath - Who are men, that they can insult men? Who are these people who wear pants and dresses and sneer? What am I talking about? I'm talking about human helplessness and unbelievable loneliness in the darkness of birth and death and asking 'What is there to laugh about in that?' 'How can you be clever in a meatgrinder?' 'Who makes fun of misery?' There's my mother a hunk of flesh that didn't ask to be born, sleeping restlessly, dreaming hopefully, beside her son who also didn't ask to be born, thinking desperately, praying hopelessly, in a bouncing earthly vehicle going from nowhere to nowhere, all in the night, worst of all for that matter all in noonday glare of bestial Gulf Coast roads - Where is the rock that will sustain us? Why are we here? What kind of crazy college would feature a seminar where people talk about hopelessness, forever?

People all around the world look different, they wear different kinds of clothes, prepare their food differently, and speak different languages, but their hearts beat for the same emotions -- this is the one and only universal human connection.

There are things you should learn. Your past is a skeleton walking one step behind you, and your future is a skeleton walking one step in front of you. Maybe you don’t wear a watch, but your skeletons do, and they always know what time it is. Now, these skeletons are made of memories, dreams, and voices. And they can trap you in the in-between, between touching and becoming. But they’re not necessarily evil, unless you let them be. What you have to do is keep moving, keep walking, in step with your skeletons. They ain’t ever going to leave you, so you don’t have to worry about that. Your past isn’t going to fall behind, and your future won’t get too far ahead. Sometimes, though, your skeletons will talk to you, tell you to sit down and take a rest, breathe a little. Maybe they’ll make you promises, tell you all the things you want to hear. Sometimes your skeletons will dress up as beautiful Indian women and ask you to slow dance. Sometimes your skeletons will dress up as your best friend and offer you a drink, one more for the road. Sometimes your skeletons will look exactly like your parents and offer you gifts. But, no matter what they do, keep walking, keep moving. And don’t wear a watch. Hell, Indians never need to wear a watch because your skeletons will always remind you about the time. See, it is always now. That’s what Indian time is. The past, the present, the future, all of it is wrapped up in the now. That’s how it is. We are trapped in the now.

In India, where there are no passports or identity discs, and where religions counts for so much- except among those few who have crossed the 'black water' - I believe that a man wearing a saffron robe, or carrying a beggar's bowl , or with silver crosses on his headgear and chest, could walk from Khyber Pass to Cape Comorin without once being questioned about his destination, or the object of his journey,

I am locked in a very expensive suit old elegant and enduring Only my hair has been able to get free but someone has been leaving their dandruff in it Now I will tell you all there is to know about optimism Each day in hub cap mirror in soup reflection in other people's spectacles I check my hair for an army of alpinists for Indian rope trick masters for tangled aviators for dove and albatross for insect suicides for abominable snowmen I check my hair for aerialists of every kind Dedicated as an automatic elevator I comb my hair for possibilities I stick my neck out I lean illegally from locomotive windows and only for the barber do I wear a hat

Europeans were always trying to stop the outflow. Hernando de Soto had to post guards to keep his men and women from defecting to Native societies. The Pilgrims so feared Indianization that they made it a crime for men to wear long hair. “People who did run away to the Indians might expect very extreme punishments, even up to the death penalty,” Karen Kupperman tells us, if caught by whites.49 Nonetheless, right up to the end of independent Native nationhood in 1890, whites continued to defect, and whites who lived an Indian lifestyle, such as Daniel Boone, became cultural heroes in white society.

When I meet a pretty girl and beg her: "Be so good as to come with me," and she walks past without a word, this is what she means to say: "You are no Duke with a famous name, no broad American with Red Indian figure, level, brooding eyes and a skin tempered by the air of the prairies and the rivers that flow through them, you have never journeyed to the seven seas and voyaged on them wherever they may be, I don't know where. So why, pray, should a pretty girl like myself go with you?" "You forget that no automobile swings you through the street in long thrusts; I see no gentlemen escorting you in a close half-circle, pressing on your skirts from behind and murmuring blessings on your head; your breasts are well laced into your bodice, but your thighs and hips make up for that restraint; you are wearing a taffeta dress with a pleated skirt such as delighted all of us last autumn, and yet you smile-inviting mortal danger-from time to time." "Yes, we're both in the right, and to keep us from being irrevocably aware of it, hadn't we better just go our separate ways home?

The fact is, the primary way that Ottawa and Washington deal with Native people is to ignore us. They know that the court system favors the powerful and the wealthy and the influential, and that, if we buy into the notion of an impartial justice system, tribes and bands can be forced through a long, convoluted, and expensive process designed to wear us down and bankrupt our economies. Be good. Play by our rules. Don't cause a disturbance.

Here is what I really think. White people are jealous of us. If it hadn't been for your religion you would have lived just like us from the first minute you got to this land. You knew we were right. You started wearing our clothes. You started eating our food. You learned how to hunt like us. When you fought the English you even fought like us. “You came to this country because you really wanted to be like us. But when you got here you got scared and tried to build the same cages you had run away from. If you had listened to us instead of trying to convert us and kill us, what a country this would be.” “Hannh, hannh,” Grover said in a subdued gesture of approval. “That's damn straight, Dan.” Dan

If you're not lazy, you're not Malay, If you're don't cheat, you're not Chinese, If you're don't drink. you're not Indian To my friend I say, I'm Chinese but I'm no cheat, My friend's Indian but he's no drunk, Another is Malay but he's no slob, Chinese, Indian Malay or Others, We are who we make ourselves to be, Not the stereotypes we're out to be. But if we don't buck the trend, We'll forever be stamped.

His hair, at first glance, appears merely dark, but upon closer inspection is actually many strands of chestnut brown, gold, and black. He wears it long, for a guy, not because doing so is “in,” but because he’s too busy with his many interests to remember to get it cut regularly. His eyes seem dark at first glance, as well, but are actually a kaleidoscope of russets and mahoganies, flecked here and there with ruby and gold, like twin lakes during an Indian summer, into which you feel as if you could dive and swim forever. Nose: aquiline. Mouth: imminently kissable. Neck: aromatic—an intoxicating blend of Tide from his shirt collar, Gillette shaving foam, and Ivory soap, which together spell: my boyfriend. B– Better. I would have liked more description on what exactly about his mouth you find so imminently kissable. —C. Martinez

Indian Creek, in its whole length, flows through a magnificent forest. There dwells on its shore a tribe of Indians, a remnant of the Chickasaws or Chickopees, if I remember rightly. They live in simple huts, ten or twelve feet square, constructed of pine poles and covered with bark. They subsist principally on the flesh of the deer, the coon, and opossum, all of which are plenty in these woods. Sometimes they exchange venison for a little corn and whisky with the planters on the bayous. Their usual dress is buckskin breeches and calico hunting shirts of fantastic colors, buttoned from belt to chin. They wear brass rings on their wrists, and in their ears and noses. The dress of the squaws is very similar.

Outside, the night was settling fast. I liked the peace and the silence of the countryside, with its fading alpenglow and darkling view of the river. Oliver country, I thought. The mottled lights from across the other bank beamed on the water, reminding me of Van Gogh’s 'Starlight Over the Rhone.' Very autumnal, very beginning of school year, very Indian summer, and as always at Indian summer twilight, that lingering mix of unfinished summer business and unfinished homework and always the illusion of summer months ahead, which wears itself out no sooner than the sun has set.

Are you too destitute to buy shoes Miss Winters?" "What makes you ask?" "I know the Indians are accustomed to wearing such footgear, but I've never seen respectable white women do so. They prefer shoes. From the rear I might have taken you for a squaw." "Nobody asked you to look at my rear.

But, no matter what they do, keep walking keep moving. And don't wear a watch. Hell, Indians never need to wear a watch because your skeletons will always remind you about the time. See, it is always now. That's what Indian time is. The past, the future, all of it is wrapped up in the now. That's how it is. We are trapped in the now.

I saw [Chennai]. It had the usual Indian elements like autos, packed public buses, hassled traffic cops and tiny shops that sold groceries, fruits, utensils, clothes or novelty items. However, it did feel different. First, the sign in every shop was in Tamil. The Tamil font resembles those optical illusion puzzles that give you a headache if you stare at them long enough. Tamil women, all of them, wear flkowers in their hair. Tamil men don't believe in pants and wear lungis even in shopping districts. The city is filled with film posters. The heroes' pictures make you feel even your uncles can be movie stars. The heroes are fat, balding, have thick moustaches and the heroine next to them is a ravishing beauty.

Wear love and you will shine

When you’re wearing slasher goggles, everything can look like a slasher.

I think about her as she is in front of me, in her weird overalls and woolen socks and fancy leather slippers. I wonder if she still wears that Indian shawl around the house, if she still drinks hot water with a spoonful of some honey that she claims has miraculous, antiviral, immortality-giving properties, whether she still plays the piano late at night and insists on cooking pasta in not-quite-boiling water because she’s too impatient to wait. I wonder whether she still crashes the gears on the car as she’s driving but denies all knowledge of this. I wonder if there is anything of mine that she’s kept, any shirts, any books, any letters. I wonder if she still walks in her sleep and whether there is anybody there to get up, follow her, and lead her back to bed.

Because you took advantage of a sinner because you took advantage because you took because you took advantage of my disadvantage … “That’s good, you know. That’s damned good.” … when I stood Adam-naked before a federal law and all its stinging stars “Oh, grand stuff!” … Because you took advantage of a sin when I was helpless moulting moist and tender hoping for the best dreaming of marriage in a mountain state aye of a litter of Lolitas … “Didn’t get that.” Because you took advantage of my inner essential innocence because you cheated me— “A little repetitious, what? Where was I?” Because you cheated me of my redemption because you took her at the age when lads play with erector sets “Getting smutty, eh?” a little downy girl still wearing poppies still eating popcorn in the colored gloam where tawny Indians took paid croppers because you stole her from her wax-browed and dignified protector spitting into his heavy-lidded eye ripping his flavid toga and at dawn leaving the hog to roll upon his new discomfort the awfulness of love and violets remorse despair while you took a dull doll to pieces and threw its head away because of all you did because of all I did not you have to die

Things I Used to Get Hit For: Talking back. Being smart. Acting stupid. Not listening. Not answering the first time. Not doing what I’m told. Not doing it the second time I’m told. Running, jumping, yelling, laughing, falling down, skipping stairs, lying in the snow, rolling in the grass, playing in the dirt, walking in mud, not wiping my feet, not taking my shoes off. Sliding down the banister, acting like a wild Indian in the hallway. Making a mess and leaving it. Pissing my pants, just a little. Peeing the bed, hardly at all. Sleeping with a butter knife under my pillow. Shitting the bed because I was sick and it just ran out of me, but still my fault because I’m old enough to know better. Saying shit instead of crap or poop or number two. Not knowing better. Knowing something and doing it wrong anyway. Lying. Not confessing the truth even when I don’t know it. Telling white lies, even little ones, because fibbing isn’t fooling and not the least bit funny. Laughing at anything that’s not funny, especially cripples and retards. Covering up my white lies with more lies, black lies. Not coming the exact second I’m called. Getting out of bed too early, sometimes before the birds, and turning on the TV, which is one reason the picture tube died. Wearing out the cheap plastic hole on the channel selector by turning it so fast it sounds like a machine gun. Playing flip-and-catch with the TV’s volume button then losing it down the hole next to the radiator pipe. Vomiting. Gagging like I’m going to vomit. Saying puke instead of vomit. Throwing up anyplace but in the toilet or in a designated throw-up bucket. Using scissors on my hair. Cutting Kelly’s doll’s hair really short. Pinching Kelly. Punching Kelly even though she kicked me first. Tickling her too hard. Taking food without asking. Eating sugar from the sugar bowl. Not sharing. Not remembering to say please and thank you. Mumbling like an idiot. Using the emergency flashlight to read a comic book in bed because batteries don’t grow on trees. Splashing in puddles, even the puddles I don’t see until it’s too late. Giving my mother’s good rhinestone earrings to the teacher for Valentine’s Day. Splashing in the bathtub and getting the floor wet. Using the good towels. Leaving the good towels on the floor, though sometimes they fall all by themselves. Eating crackers in bed. Staining my shirt, tearing the knee in my pants, ruining my good clothes. Not changing into old clothes that don’t fit the minute I get home. Wasting food. Not eating everything on my plate. Hiding lumpy mashed potatoes and butternut squash and rubbery string beans or any food I don’t like under the vinyl seat cushions Mom bought for the wooden kitchen chairs. Leaving the butter dish out in summer and ruining the tablecloth. Making bubbles in my milk. Using a straw like a pee shooter. Throwing tooth picks at my sister. Wasting toothpicks and glue making junky little things that no one wants. School papers. Notes from the teacher. Report cards. Whispering in church. Sleeping in church. Notes from the assistant principal. Being late for anything. Walking out of Woolworth’s eating a candy bar I didn’t pay for. Riding my bike in the street. Leaving my bike out in the rain. Getting my bike stolen while visiting Grandpa Rudy at the hospital because I didn’t put a lock on it. Not washing my feet. Spitting. Getting a nosebleed in church. Embarrassing my mother in any way, anywhere, anytime, especially in public. Being a jerk. Acting shy. Being impolite. Forgetting what good manners are for. Being alive in all the wrong places with all the wrong people at all the wrong times.

The Dead Father was slaying, in a grove of music and musicians. First he slew a harpist and then a performer upon the serpent and also a banger upon the rattle and also a blower of the Persian trumpet and one upon the Indian trumpet and one upon the Hebrew trumpet and one upon the Roman trumpet and one upon the Chinese trumpet of copper-covered wood. Also a blower upon the marrow trumpet and one upon the slide trumpet and one who wearing upon his head the skin of a cat performed upon the menacing murmurous cornu and three blowers on the hunting horn and several blowers of the conch shell and a player of the double aulos and flautists of all descriptions and a Panpiper and a fagotto player and two virtuosos of the quail whistle and a zampogna player whose fingering of the chanters was sweet to the ear and by-the-bye and during the rest period he slew four buzzers and a shawmist and one blower upon the water jar and a clavicytheriumist who was before he slew her a woman, and a stroker of the theorbo and countless nervous-fingered drummers as well as an archlutist, and then whanging his sword this way and that the Dead Father slew a cittern plucker and five lyresmiters and various mandolinists, and slew too a violist and a player of the kit and a picker of the psaltery and a beater of the dulcimer and a hurdy-gurdier and a player of the spike fiddle and sundry kettledrummers and a triangulist and two-score finger cymbal clinkers and a xylophone artist and two gongers and a player of the small semantron who fell with his iron hammer still in his hand and a trictrac specialist and a marimbist and a maracist and a falcon drummer and a sheng blower and a sansa pusher and a manipulator of the gilded ball. The Dead Father resting with his two hands on the hilt of his sword, which was planted in the red and steaming earth. My anger, he said proudly. Then the Dead Father sheathing his sword pulled from his trousers his ancient prick and pissed upon the dead artists, severally and together, to the best of his ability-four minutes, or one pint. Impressive, said Julie, had they not been pure cardboard. My dear, said Thomas, you deal too harshly with him. I have the greatest possible respect for him and for what he represents, said Julie, let us proceed.

Laura’s bored expression had gradually fallen away as he spoke, and now she looked at him in amazement. ‘You do realize I was being rude? Are you being polite because I am a guest and guests are like, what, gods in Indian culture?’ ‘Only in the history books. We treat guests the same as most people do around the world. Guests are fine as long as they respect boundaries and don’t wear out their welcome. But you are more than a guest, Ms Mackenzie, you are a client. And clients are the gods of any business, anywhere in the world.

My head had been shaved, I was wearing Indian cotton robes, and my skin had turned a deep, chocolate brown-red from the sun,” he recalled. “So I’m sitting there and my parents walked past me about five times and finally my mother came up and said ‘Steve?’ and I said ‘Hi!

Among the Red Indians of America there had evidently been something entirely analogous to the Babylonian custom of wearing the horns; for, in the "buffalo dance" there, each of the dancers had his head arrayed with buffalo's horns; and it is worthy especial remark, that the "Satyric dance," or dance of the Satyrs in Greece, seems to have been the counterpart of this Red Indian solemnity;

Oh, you're American,' said Mrs. Khan, holding out her hand. 'What a charming costume.' 'The Bengal Lancers were apparently a famous Anglo-Indian regiment,' said the young man. He pulled at his thighs to display the full ballooning of the white jodhpurs. 'Though how the Brits conquered the empire wearing clown pants is beyond me.' 'From the nation that conquered the West wearing leather chaps and hats made of dead squirrel,' said the Major.

Ma untied the handkerchief and exclaimed at what she found. The beads were even prettier than they had been in the Indian camp. Laura stirred her beads with her finger and watched them sparkle and shine. “These are mine,” she said. Then Mary said, “Carrie can have mine.” Ma waited to hear what Laura would say. Laura didn’t want to say anything. She wanted to keep those pretty beads. Her chest felt all hot inside, and she wished with all her might that Mary wouldn’t always be such a good little girl. But she couldn’t let Mary be better than she was. So she said, slowly, “Carrie can have mine, too.” “That’s my unselfish, good little girls,” said Ma. She poured Mary’s beads into Mary’s hands, and Laura’s into Laura’s hands, and she said she would give them a thread to string them on. The beads would make a pretty necklace for Carrie to wear around her neck. Mary and Laura sat side by side on their bed, and they strung those pretty beads on the thread that Ma gave them. Each wet her end of the thread in her mouth and twisted it tightly. Then Mary put her end of the thread through the small hole in each of the beads, and Laura put her end through her beads, one by one. They didn’t say anything. Perhaps Mary felt sweet and good inside, but Laura didn’t. When she looked at Mary she wanted to slap her. So she dared not look at Mary again.

Sejal had not often thought of her home, or of India as a whole, as cool. She was dimly aware, however, of a white Westerner habit of wearing other cultures like T-shirts—the sticker bindis on club kids, sindoor in the hair of an unmarried pop star, Hindi characters inked carelessly on tight tank tops and pale flesh. She knew Americans liked to flash a little Indian or Japanese or African. They were always looking for a little pepper to put in their dish.

Jews have become the smartest weakest people in the history of the world. Look, I’m not always right. I realize that. But I’m always strong. And if our history has taught us anything, it’s that it’s more important to be strong than right. Or good, for that matter. I would rather be alive and wrong and evil. I don’t need Bishop Wears-a-Tutu, or that hydrocephalic peanut farmer president, or the backseat-driving pseudo-sociologist eunichs from the New York Times op-ed page, or anyone, to give me their blessing. I don’t need to be a Light unto the Nations; I need to not be on fire. Life is long when you’re alive, and history has a short memory. America had its way with the Indians. Australia and Germany and Spain … They did what had to be done. And what was the big deal? Their history books have a few regrettable pages? They have to issue weak-tea apologies once a year and pay out some reparations to the unfinished parts of the job? They did what had to be done, and life went on.

I said this one day to the doctor in charge of my case, and he told me that, in a sense, what I was feeling was right, that we are in here not to correct the deformation but to accustom ourselves to it: that one of our problems was our inability to recognize and accept our own deformities. Just as each person has certain idiosyncrasies in the way he or she walks, people have idiosyncrasies in the way they think and feel and see things, and though you might want to correct “them, it doesn't happen overnight, and if you try to force the issue in one case, something else might go funny. He gave me a very simplified explanation, of course, and it's just one small part of the problems we have, but I think I understand what he was trying to say. It may well be that we can never fully adapt to our own deformities. Unable to find a place inside ourselves for the very real pain and suffering that these deformities cause, we come here to get away from such things. As long as we are here, we can get by without hurting others or being hurt by them because we know that we are "deformed". That's what distinguishes us from the outside world: most people go about their lives unconscious of their deformities, while in this little world of ours the deformities themselves are a precondition. Just as Indians wear feathers on their heads to show what tribe they belong to, we wear our deformities in the open. And we live quietly so as not to hurt one another.” Excerpt From: “Haruki Murakami Norwegian Wood.” Apple Books.

This may all sound nonsensical. Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mahomedan is ready to offer pure water to drink. And yet thousands of Hindus would rather die of thirst than drink water from a Mahomedan household. These nonsensical men can also, once they are convinced that their religion demands that they should wear garments manufactured in India only and eat food only grown in India, decline to wear any other clothing or eat any other food.

Because you took advantage of a sinner because you took advantage because you took because you took advantage of my disadvantage when I stood Adam-naked before a federal law and all its stinging stars Because you took advantage of a sin when I was helpless moultng moist and tender hoping for the best dreaming of marriage in a mountain state aye of a litter of Lolitas Because you took advantage of my inner essential innocence because you cheated me-- Because you cheated me of my redemption because you took her at the age when lads play with erector sets a little downy girl still wearing poppies still eating popcorn in the colored gloam where tawny Indians took paid croppers because you stole her from her wax-browed and dignified protector spitting into his heavy-lidded eye ripping his flavid toga and at dawn leaving the hog to roll upon his new discomfort the awfulness of love and violets remorse despair while you took a dull doll to pieces and threw its head away because of all you did because of all I did not you have to die

Dear Dan, I recently attended one of your lectures, and I was wondering why an Israeli guy telling Jewish jokes is wearing an Indian shirt? D.A.: In general I am not someone who should be asked for fashion advice, but this particular case might be the one exception........My solution? I figured that as long as I am wearing clothes from a different culture, no one is politically correct (and this includes almost everyone in the United States ) could complain that I'm underdressed. After all, any such critic could be offending a whole subcontinent.

Just as each person has certain idiosyncracies in the way he or she walks, people have idiosyncracies in the way they think and feel and see things, and though you might want to correct them, it doesn’t happen overnight, and if you try to force the issue in one case, something else might go funny. He gave me a very simplified explanation, of course, and it’s just one small part of the problems we have, but I think I understand what he was trying to say. It may well be that we can never fully adapt to our own deformities. Unable to find a place inside ourselves for the very real pain and suffering that these deformities cause, we come here to get away from such things. As long as we are here, we can get by without hurting others or being hurt by them because we know that we are “deformed.” That’s what distinguishes us from the outside world: most people go about their lives there unconscious of their deformities, while in this little world of ours the deformities themselves are a precondition. Just as Indians wear feathers on their heads to show which tribes they belong to, we wear our deformities in the open. And we live quietly so as not to hurt one another.

I'm so excited to meet you, Emma," she says. "Now I know why Galen won't shut up about you." Her smile seems to contradict the decades' worth of frown lines rippling from her mouth. In fact, it's so genuine and warm that I almost believe she is excited to meet me. But isn't that what all moms say when introduced to their son's girlfriend? You're not his girlfriend, stupid. Or does she think we're dating, too? "Thanks, I think," I smile generically. "I'm sure he's told you a million times how clumsy I am." Because how else am I supposed to take that? "A million and one, actually. Wish you'd do something different for a change," Rayna drawls without looking up. Rayna has outstayed her welcome on my nerves. "I could teach you how to color in the lines," I shoot back. The look she gives me could sour milk. Toraf puts his hands on her shoulders and kisses the top of her head. "I think you're doing a great job, my princess." She wiggles out of his grasp and shoves the polish brush back into its bottle. "If you're so good at it, why don't you paint your toes? They probably stay injured all the time from you running into stuff. Am I right?" Yeah? And? I'm about to set her straight on a few things-like how wearing a skirt and sitting Indian-style ruins the effect of pretty toes anyway-when Galen's mom puts a gentle hand on my arm and clears her throat. "Emma, I'm so glad you're feeling better," she says. "I bet dinner would just about complete your recovery, don't you?

The U.S. Olympic eight-oared crew was as cool as could be, though. Every afternoon they boarded a boat and made their way out to the New York Athletic Club’s private retreat, Huckleberry Island, a mile off Travers Island, out in the cool waters of Long Island Sound. The island was twelve acres of paradise, and the boys fell in love with it the moment they stepped out of their launch and onto a beach in one of its many small granite coves, wearing the Indian headbands with turkey feathers that club members donned whenever they visited the island. They leapt off stone ledges, plunged into the cool green water of the sound, swam, horsed around, then stretched out on warm flat slabs of granite, toasting themselves brown before plunging back into the water again.

Just across from Bismarck stood Fort Lincoln where friends and relatives of Custer’s dead cavalrymen still lived, and these emigrating Sioux could perceive such bitterness in the air that one Indian on the leading boat displayed a white flag. Yet, in accordance with the laws of human behavior, the farther downstream they traveled the less hostility they encountered, and when the tiny armada reached Standing Rock near the present border of South Dakota these Indians were welcomed as celebrities. Men, women and children crowded aboard the General Sherman to shake hands with Sitting Bull. Judson Elliot Walker, who was just then finishing a book on Custer’s campaigns, had to stand on a chair to catch a glimpse of the medicine man and reports that he was wearing “green wire goggles.” No details are provided, so green wire goggles must have been a familiar sight in those days. Sitting Bull mobbed by fans while wearing green wire goggles. It sounds like Hollywood.

He will give every man a spirit-home according to his deserts: If he has been a good man, he will have a good home; if he has been a bad man, he will have a bad home. This I believe, and all my people believe the same. We did not know there were other people besides the Indian until about one hundred winters ago, when some men with white faces came to our country. They brought many things with them to trade for furs and skins. They brought tobacco, which was new to us. They brought guns with flint stones on them, which frightened our women and children. Our people could not talk with these white-faced men, but they used signs which all people understand. These men were called Frenchmen, and they called our people “Nez Perce,” because they wore rings in their noses for ornaments. Although very few of our people wear them now, we are still called by the same name. These French trappers said a great many things to our fathers, which have been planted in our hearts. Some were good for us, but some were bad. Our

SOUL SPRING Everything visible has an invisible archetype. Forms wear down and die. No matter. The original and the origin do not. Every fragile beauty, every perfect forgotten sentence, you grieve their going away, but that is not how it is. Where they come from never goes dry. It is an always flowing spring. Imagine soul as a fountain, a source, and these visible forms as rivers that build from an aquifer that is an infinite water. The moment you come into being here a ladder, a means of escape, is set up. First, you are mineral, then plant, then animal. This much is obvious, surely. You go on to be a human developing reason and subtle intuitions. Look at your body, what an intricate beauty it has grown to be in this dustpit. And you have yet more traveling to do, the move into spirit, where eventually you will be done with this earthplace. There is an ocean where your drop becomes a hundred Indian Oceans. Where Son becomes One. Be sure of two things. The body grows old, and your soul stays fresh and young.

They saw the governor himself erect and formal within his silkmullioned sulky clatter forth from the double doors of the palace courtyard and they saw one day a pack of viciouslooking humans mounted on unshod indian ponies riding half drunk through the streets, bearded, barbarous, clad in the skins of animals stitched up with thews and armed with weapons of every description, revolvers of enormous weight and bowieknives the size of claymores and short twobarreled rifles with bores you could stick your thumbs in and the trappings of their horses fashioned out of human skin and their bridles woven up from human hair and decorated with human teeth and the riders wearing scapulars or necklaces of dried and blackened human ears and the horses rawlooking and wild in the eye and their teeth bared like feral dogs and riding also in the company a number of half-naked savages reeling in the saddle, dangerous, filthy, brutal, the whole like a visitation from some heathen land where they and others like them fed on human flesh.

When we came out of the cookhouse, we found the boy's father, the Indian man who had been grazing the horses in the pasture, waiting for us. He wanted someone to tell his troubles to. He looked about guardedly, afraid that the Señora might overhear him. 'Take a look at me' he said. I don't even know how old I am. When I was young, the Señor brought me here. He promised to pay me and give me a plot of my own. 'Look at my clothes' he said, pointing to the patches covering his body. 'I can't remember how many years I've been wearing them. I have no others. I live in a mud hut with my wife and sons. They all work for the Señor like me. They don't go to school. They don't know how to read or write; they don't even speak Spanish. We work for the master, raise his cattle and work his fields. We only get rice and plantains to eat. Nobody takes care of us when we are sick. The women here have their babies in these filthy huts.' 'Why don't you eat meat or at least milk the cows?' I asked. 'We aren't allowed to slaughter a cow. And the milk goes to the calves. We can't even have chicken or pork - only if an animal gets sick and dies. Once I raised a pig in my yard' he went on. 'She had a litter of three. When the Señor came back he told the foreman to shoot them. That's the only time we ever had good meat.' 'I don't mind working for the Señor but I want him to keep his promise. I want a piece of land of my own so I can grow rice and yucca and raise a few chickens and pigs. That's all.' 'Doesn't he pay you anything?' Kevin asked. 'He says he pays us but he uses our money to buy our food. We never get any cash. Kind sirs, maybe you can help me to persuade the master . Just one little plot is all I want. The master has land, much land.' We were shocked by his tale. Marcus took out a notebook and pen. 'What's his name?'. He wrote down the name. The man didn't know the address. He only knew that the Señor lived in La Paz. Marcus was infuriated. 'When I find the owner of the ranch, I'll spit right in his eye. What a lousy bastard! I mean, it's really incredible'. 'That's just the way things are,' Karl said. 'It's sad but there's nothing we can do about it.

When people in this country ask me what it means to be an untouchable, I explain that caste is like racism against blacks here. But then they ask, “How does anyone know what your caste is?” They know caste isn’t visible, like skin color. I explain it like this. In Indian villages and towns, everyone knows everyone else. Each caste has its own special role and its own place to live. The brahmins (who perform priestly functions), the potters, the blacksmiths, the carpenters, the washer people, and so on—they each have their own separate place to live within the village. The untouchables, whose special role—whose hereditary duty—is to labor in the fields of others or to do other work that Hindu society considers filthy, are not allowed to live in the village at all. They must live outside the boundaries of the village proper. They are not allowed to enter temples. Not allowed to come near sources of drinking water used by other castes. Not allowed to eat sitting next to a caste Hindu or to use the same utensils. There are thousands of other such restrictions and indignities that vary from place to place. Every day in an Indian newspaper you can read of an untouchable beaten or killed for wearing sandals, for riding a bicycle.

She loathed her profile almost as much as she loathed the dress. If she didn't have to worry about people mistaking her for a boy--- not that they really did, but they couldn't stop remarking on the resemblance; at any rate, if she didn't have to worry about that--- she would never again wear pink. Or pearls. There was something dreadfully banal about the way the pearls shimmered. For a moment she distracted herself by mentally ripping her dress apart, stripping it of its ruffles and pearls and tiny sleeves. Given a choice, she would dress in plum-colored silk and sleek her hair away from her face without a single flyaway curl. Her only hair adornment would be an enormous feather--- a black one--- arching backward so it brushed her shoulder. If her sleeves were elbow-length, she could trim them with a narrow edging of black fur. Or perhaps swansdown, with the same at the neck. Or she could put a feather trim at the neck; the white would look shocking against the plum velvet. That led to the idea that she could put a ruff at the neck and trim that with a narrow strip of swansdown,. It would be even better if the sleeves weren't opaque fabric but nearly transparent, like that new Indian silk her friend Lucinda had been wearing the previous night, and she would have them quite wide, so they billowed and gathered tight at the elbow. Or perhaps the wrist would be more dramatic....

Amy, listen to me.  Listen to me.  Don't you ever let them tell you you're ugly!  Don't ever let them tell you you're dirty.  You're a beautiful person, inside and out, thoughtful, sensitive and kind.  I don't care what Sylvanus says, or what anyone else thinks.  You'll find yourself a nice man to marry someday, and if your family's trying to convince you otherwise, it's only because they have an unpaid servant in you and they don't want to lose you." He heard what sounded like a gulp, then a sniffle. "Amy?" "I — I'm sorry, Ch-Charles.  No one's ever said anything like that to me before, and . . . and I j-just don't know what to make of it —" "Oh, God, don't cry.  I don't know how to deal with tearful females, truly I don't." "I c-can't help it, you're being so nice to me, saying that I'm beautiful when really, I'm not, and — "You are beautiful, Amy, and don't you ever forget it." "You can't say that, you've never even seen me!" "Come here." "I am here." "Come closer, then, and let me judge the issue for myself." She did. "Now, place my hands on your face." Sniffling, she took his hands within her own.  Or tried to, given that hers were half the size of his and dainty as a bird's foot. And then she raised them to her face, placing one on each hot, tearstained cheek. The minute he felt her flesh beneath his, Charles knew this was a mistake.  A big mistake.  But to stop now would crush her. "Ah, Amy.  How can you think you're ugly?  Your skin is so soft that it feels like roses after a morning rain." "It's too dark.  Bronzy.  Not at all the color of Ophelia's and Mildred's." "And who says skin has to be milk-white to be beautiful?" "Well . . . no one, I guess." He gently pressed his thumbs against her cheeks, noting that they were hot with blush, soft as thistledown, and that the delicate bones beneath were high and prominent.  "And look at these cheekbones!  I know women — aristocratic women, mind you — who'd kill for cheekbones like these.  High cheekbones are a mark of great beauty, you know." "High cheekbones are a mark of Indian blood." "Amy." "Yes?" "Stop it." "I'm sorry." He continued on, now tracing the curve of her brow, and the bridge of her nose.  He had lost his eyesight, but it was amazing what his hands could see. "You have a lovely nose," he said. "It's too strong." "No it isn't.  Close your eyes." She did.  He could feel the fragile veneer of her eyelids, trembling faintly beneath his fingertips, and long, long lashes that brushed those cheekbones he had so admired. "What color are your eyes, Amy?" "Brown." "What color brown?  Brown like conkers?  Brown like nutmeg?  Brown like black?" "Brown like mud." "Can you think of a more flattering word?" "No." His hands moved out over her face, learning its shape, before touching the plaited, pinned-up mass of her hair.  It was straight, he could tell that much.  Shiny like glass, as soft as a fern.  He wished it was down. Good God, man, whatever are you thinking?! "My hair's brown, too," Amy said, her voice now a tremulous, barely audible whisper. "Brown like mud?" he cajoled. "No.  Brown like black.  And when the sun comes out, it's got reddish undertones." "It sounds very pretty." "It's not, really.  It's just hair." "Just hair.  Do you ever wear it down?" "No." "Why not?" "It gets in the way of things." "Don't you think that someday, a man will wish to drag his fingers through all this hair?" "No . . . no respectable man." He shook his head, his heart aching for her.  "Oh, Amy." He

The defenders retreated, but in good order. A musket flamed and a ball shattered a marine’s collar bone, spinning him around. The soldiers screamed terrible battle-cries as they began their grim job of clearing the defenders off the parapet with quick professional close-quarter work. Gamble trod on a fallen ramrod and his boots crunched on burnt wadding. The French reached steps and began descending into the bastion. 'Bayonets!' Powell bellowed. 'I want bayonets!' 'Charge the bastards!' Gamble screamed, blinking another man's blood from his eyes. There was no drum to beat the order, but the marines and seamen surged forward. 'Tirez!' The French had been waiting, and their muskets jerked a handful of attackers backwards. Their officer, dressed in a patched brown coat, was horrified to see the savage looking men advance unperturbed by the musketry. His men were mostly conscripts and they had fired too high. Now they had only steel bayonets with which to defend themselves. 'Get in close, boys!' Powell ordered. 'A Shawnee Indian named Blue Jacket once told me that a naked woman stirs a man's blood, but a naked blade stirs his soul. So go in with the steel. Lunge! Recover! Stance!' 'Charge!' Gamble turned the order into a long, guttural yell of defiance. Those redcoats and seamen, with loaded weapons discharged them at the press of the defenders, and a man in the front rank went down with a dark hole in his forehead. Gamble saw the officer aim a pistol at him. A wounded Frenchman, half-crawling, tried to stab with his sabre-briquet, but Gamble kicked him in the head. He dashed forward, sword held low. The officer pulled the trigger, the weapon tugged the man's arm to his right, and the ball buzzed past Gamble's mangled ear as he jumped down into the gap made by the marines charge. A French corporal wearing a straw hat drove his bayonet at Gamble's belly, but he dodged to one side and rammed his bar-hilt into the man's dark eyes. 'Lunge! Recover! Stance!

Or, in your case, as wide. Wait. Did you just say Gandalf?” “He is the founder of our order, and the first of the Five Warlocks. He comes from afar across the Western Ocean, from Easter Island, or perhaps from Japan.” “No, I think he comes from the mind of a story writer. An old-fashioned Roman Catholic from the days just before First Space Age. Unless I am confusing him with the guy who wrote about Talking Animal Land? With the Cowardly Lion who gets killed by a Wicked White Witch? I never read the text, I watched the comic.” “Oh, you err so! The Witches, we have preserved this lore since the time of the Fall of the Giants, whom we overthrew and destroyed. The tale is this: C. S. Lewis and Arthur C. Clarke were led by the Indian Maiden Sacagawea to the Pacific Ocean and back, stealing the land from the Red Man and selling them blankets impregnated with smallpox. It was called the Lewis and Clarke Expedition. When they reached the Pacific, they set out in the Dawn Treader to find the sea route to India, where the sacred river Alph runs through caverns measureless to man down to a sunless sea. They came to the Last Island, called Ramandu or Selidor, where the World Serpent guards the gateway to the Land of the Dead, and there they found Gandalf, returned alive from the underworld, and stripped of all his powers. He came again to mortal lands in North America to teach the Simon Families. The Chronicle is a symbolic retelling of their journey. It is one of our Holy Books.” “Your Holy Books were written for children by Englishmen.” “The gods wear many masks! If the Continuum chooses the lips of a White Man to be the lips through which the Continuum speaks, who are we to question? Tolkien was not Roman. He was of a race called the hobbits, Homo floresiensis, discovered on an isle in Indonesia, and he would have lived in happiness, had not the White Man killed him with DDT. So there were no Roman Catholics involved. May the Earth curse their memory forever! May they be forgotten forever!” “Hm. Earth is big. Maybe it can do both. You know about Rome? It perished in the Ecpyrosis, somewhat before your time.” “How could we not? The Pope in Rome created the Giants, whom the Witches rose up against and overthrew. Theirs was the masculine religion, aggressive, intolerant, and forbidding abortion. Ours is the feminine religion, peaceful and life-affirming and all-loving, and we offer the firstborn child to perish on our sacred fires. The First Coven was organized to destroy them like rats! When Rome was burned, we danced, and their one god was cast down and fled weeping on his pierced feet, and our many gods rose up. My ancestors hunted the Christians like stoats, and when we caught them, we burned them slowly, as they once did of us in Salem. What ill you do is returned to you tenfold!” “Hm. Are you willing to work with a Giant? I saw one in the pit, and saw the jumbo-sized coffin they pried him out from. What if he is a baptized Christian? Most of them were, since they were created by my pet pope and raised by nuns.” “All Christians must perish! Such is our code.” “Your code is miscoded.” “What of the Unforgettable Hate?” “Forget about it.

Outside, milling under the ubiquitous gaze of security cameras, are bright splashes of colorful souls wearing crystals, beads, and Native American Indian paraphernalia; middle-aged academics with "Erowid" drug website t-shirts; and passengers that give you that odd conspiratorial smile that says, "yes, we are here for the conference." And here we are chowing down on McDonalds and donut King, getting our last hits of civilization before hitting the jungle city of Iquitos and shamanic boot camp. It feels like some whacked-out reality TV show, a generational snapshot of a new psychedelic wave just before it breaks. Bright-eyed Westerners about to die and be reborn in the humid jungles of Peru, drinking the hallucinogenic brew ayahuasca...

These pleasures last but until tomorrow, And they wear out the vital powers of life. How fleeting is all life on earth! Therefore Keep your horses and chariots, dancing And music, for yourself. 27 Never can mortals Be made happy by wealth.

You may not be able to imagine what it means to see upper-middle-class Indians wearing traditional African shirts and black Kenyans wearing Indian saris as they circled up to share the Lord’s Supper together. And I’m confident you cannot imagine the food.

Nellie the horse and her trips to town, or a cow named Molly Blue, or the Indian who came out of the woods. I wish you could have known Arleta’s grandma, Mabel. You would have loved her. She was born well over one hundred years ago on a little farm in Michigan. What a long, long time ago! Is it hard to imagine anyone that old ever being a little girl? But of course she was, and she remembered very well. Arleta never saw the little log house where Grandma Mabel was born, but she could imagine how it looked. It had one big room that was warmed by a fireplace and a big cookstove. Her brothers slept in a loft overhead, and Mabel slept in a trundle bed beside her parents’ bed. (A trundle bed is a little cot that slides under a bigger bed during the day.) The cabin sat in a small clearing in the woods, and even though there were no neighbors close by, the family felt safe and protected in its little home. By the time Mabel was ready to go to school, the log cabin had been replaced by the big farmhouse that still stood two generations later when Arleta was a little girl. Arleta’s trips to Grandma Mabel’s old home were so much fun. She explored from the attic to the root cellar, from the barn to the meadow brook. Everywhere she looked, she found a story! The attic was dusty and creaky, but what marvelous things it contained: a funny-looking wire thing that turned out to be something to wear, the button basket—a

In reality, though, it usually worked like this: A female candidate who will buzzkill your weekly happy hour? “Cultural fit.” A soft-spoken Indian or Chinese engineer, quietly competent but incapable of the hard-charging egotism that Americans almost universally wear like they do blue jeans? “Cultural fit.” Self-taught kid from some crappy college you’ve never heard of, without that glib sheen of effortless superiority you get out of Harvard or Stanford? “Cultural fit.” And so it goes. Shaffer’s machine-gun questioning and imperiousness had rattled me. I suspected that I had failed to pass his bar, and I needed to clear my head. The day had been nothing but a series of interrogations inside small, gray, rotten-smelling rooms. The Guantánamo vibe was fatiguing. Despite the NSA-level security on checking in and the way we were handed off like booby-trapped hot potatoes that no one could drop, nobody appeared for the next interview. Wining and dining evidently not in the offing, I wandered off and tried to find something to eat.

There were several methods by which the Indians obtained eagle feathers. Some tribes dug a pit in the ground in the areas known to have eagles. These pits were large enough to conceal a brave. The trap was baited with a live rabbit or pieces of buffalo meat, and the opening was covered with a buffalo hide or brush. A large enough opening was left so that the Indian crouching in the pit could grab the tail feathers of the bird alighting to take the bait. The bird would lose its feathers, but could escape unharmed to grow new tail feathers by its next moulting period. This method was very dangerous. Often bears, attracted by the bait, would discover and kill the Indian. Sometimes eagles were caught and killed for their feathers. There also were tribes who captured young eagles while they were still in the nest. These birds were tethered by a leather thong around their leg and were kept solely for their feathers; they were plucked regularly. These birds seldom became tame and never lost their desire for freedom. They continually would fly into the air as far as the leather thong would allow, screaming their defiance at their captor. Regardless of where or how an Indian brave accumulated feathers, he was not allowed, according to tribal law, to wear them until he won them by a brave deed. He had to appear before the council and tell or re-enact his exploit. Witnesses were examined and if in the eyes of the council the deed was thought to be worthy, the brave was authorized to wear the feather or feathers in his hair or war bonnet. These honors were called “counting coup” (pronounced “coo”). Deeds of exceptional valor (such as to touch the enemy without killing him and escape) were called “grand coup” and were rated more than one feather. Sometimes a tuft of horsehair or down was added to the tip of a feather to designate additional honor. Some tribes designated special deeds by special marking on “coup” feathers, such as cutting notches or adding paint spots. The coup feathers of the American Indian can be compared to the campaign ribbons and medals awarded to our modern soldier. An Indian would rather part with his horse, his tepee, or even his wife, than to lose his eagle feathers. To do so would be to be dishonored in the eyes of the tribe. Many old Indian chiefs, such as Many Coup of the Crow tribe, had won enough honors to wear a double-tailed bonnet that dragged on the ground and to carry a feathered lance to display the additional feathers.

Hereditary leadership was unknown. Men became chiefs by their prowess in war; and because he must ever be generous, a chief was usually a poor man. With the Blackfeet, as with the other Indians of the Northwestern plains, a chieftainship had to be maintained by constant demonstration of personal ability. It might easily be lost in a single day, since these independent tribesmen were free to choose their leaders, and were quick to desert a weak or cowardly character. This independence was instilled in the children of the plains people. They were never whipped, or severely punished. The boys were constantly lectured by the old men of the tribes, exhorted to strive for renown as warriors, and to die honorably in battle before old age came to them. The names of tribal heroes were forever upon the tongues of these teachers; and everywhere cowardice was bitterly condemned. A coward was forbidden to marry, and he must at all times wear women’s clothing.

Some of the famous warriors of the Western Plains earned more coup feathers in their lifetime than were required for a full-sized headdress. These warriors were allowed by tribal law to make and wear a war bonnet having either a single or double row of eagle feathers hanging down the back. Originally these bonnets were only knee length, but when the Indian started to ride horses, the tails were extended to the wearer’s heels.

Practically all of the Indian tribes wore some form of shirt. This garment is usually mistakenly called a “war shirt.” In reality it was a ceremonial shirt usually worn by the older men or chiefs of authority on solemn occasions. The Dakotas and Cheyennes trimmed their shirts with small hanks of horsehair. Sometimes human hair was used. These shirts were called “scalp shirts” by the white man who believed that all of the hair decorations were from scalp locks. The Blackfoot and some of the other tribes decorated their shirts with strips of white weasel skin. Indians on the warpath did not wear shirts. They wore only a breechclout, leggings, and moccasins. War shirts were not worn for active dancing, either, because they were too hot. Indians made their shirts out of soft buckskin. It usually took two hides for one shirt. Sometimes an additional hide was required for the sleeves.

The buffalo played a large part in the ceremonies and mythology of the Plains Indians. Many myths and folk tales about the buffalo, which delighted both young and old, were told and retold about the campfires. The first buffalo spirit was supposed to have been born in a northern cave and was said to have been pure white. It had great powers in healing, especially wounds. A white buffalo in a herd was supposed to be the reappearance of this buffalo spirit on earth. The hide taken from such an animal was sacred and had special ceremonial purposes. Most of the Plains tribes had buffalo societies. The members of these groups took part in special buffalo ceremonies and dances. These men had personal names suggesting movements, actions, or postures of the animal, such as “Standing Buffalo,” or “Sitting Bull.” The Buffalo Dance of the Plains tribes has many forms. Sometimes a herd of buffalo are represented. In this dance we have only one buffalo wearing a buffalo mask and a buffalo tail. Other dancers, eight or more in number, are hunters carrying feathered lances and shields.

You’d better keep her tied.” “Why?” A yawn stretched Hunter’s dark face. “Because she’s looking skittish.” “She’s naked.” Sheathing his knife, Hunter flopped on his back and shaded his eyes with one arm. “She won’t run. Not without clothes. I’ve never seen such a bashful female.” “The tosi tivo truss up their females in so many clothes, it would take a whole sleep just to undress one. Then they have them wear breeches under the lot. How do they manage to have so many children? I’d be so tired by the time I found skin, I’d never get anything else done.” “You’d think of something,” Hunter said with a chuckle. “You know, once you fall asleep, she could go for your knife. You want to wake up with your throat slit?” “She’s more likely to kill herself than me. You know how they are.” Hunter’s mouth lifted at the corners. “Her honor is gone. A man has seen her naked. As boisa as it sounds, that’s how they think.” “Want some help watching her?” Hunter threw back his head and laughed. “Just wake me when the shade leaves, you horny old man. Come anyplace close and I’ll tell Maiden of the Tall Grass. She’ll burn your dinner for a month.” Loretta watched the other Indian leave, her heart slamming wildly with relief. It was short-lived. Hunter turned onto his side and snaked an arm under the buffalo robe, catching her around the waist. He was fully awake now, and she had no idea what to expect from him when he pulled her close. She scarcely dared breathe, she was so frightened. He snugged his hand beneath her breast and nuzzled his face against the back of her neck. “You will sleep now, Yellow Hair,” he whispered. “I must rest. It will be a very long journey home.

From the hilltop Loretta watched the lone man walking toward her from the village. Relief flooded through her when she recognized Hunter’s loose-hipped, graceful stride. She crossed herself quickly and murmured thanks to the Holy Mother for her intercession. A dozen emotions surging through her, she urged Friend down the embankment. Hunter met her halfway across the flat. As Loretta rode toward him, she couldn’t stop staring. Even though she had been away from him only a short while, she had forgotten how Indian he looked. How savage. He moved with the fluid strength of a well-muscled animal, his shoulders, arms, and chest in constant motion, a bronzed play of tendon and flesh. The wind whipped his hair about his face. Mercy. He wasn’t wearing any breeches, just a breechcloth and knee-high moccasins. She drew Friend to a halt and swallowed a rush of anxiety. Aunt Rachel was right. He was a Comanche, first, last, and always. Yet she had come to him.

Even at a distance he recognized the way she sat a horse, the tilt of her head. He couldn’t believe she had come so far and so quickly. Fate had indeed led her in a circle back to him. Ordering Blackbird back to his mother’s lodge, Hunter increased his pace, the dread of leaving his people forgotten. Destiny. A month ago he had railed against it. Now he wasn’t certain how he felt. Resentful, yet pleased. And relieved. Deep in the quiet places of his heart, he sensed the rightness. Fate. Today it had brought him a woman, a woman like no other, with skin as white as a night moon, hair like honey, and eyes like the summer sky. His woman, and this time she came freely. From the hilltop Loretta watched the lone man walking toward her from the village. Relief flooded through her when she recognized Hunter’s loose-hipped, graceful stride. She crossed herself quickly and murmured thanks to the Holy Mother for her intercession. A dozen emotions surging through her, she urged Friend down the embankment. Hunter met her halfway across the flat. As Loretta rode toward him, she couldn’t stop staring. Even though she had been away from him only a short while, she had forgotten how Indian he looked. How savage. He moved with the fluid strength of a well-muscled animal, his shoulders, arms, and chest in constant motion, a bronzed play of tendon and flesh. The wind whipped his hair about his face. Mercy. He wasn’t wearing any breeches, just a breechcloth and knee-high moccasins. She drew Friend to a halt and swallowed a rush of anxiety. Aunt Rachel was right. He was a Comanche, first, last, and always. Yet she had come to him. “Blue Eyes?” He slowed his pace as he got closer, his indigo eyes traveling the length of her, taking in every detail of her dress, from the high neckline down to the bit of petticoat and black high-topped shoes showing below the hem of her full skirts. His eyes warmed with the familiar gleam of laughter that had once irritated her so much. She fastened her gaze on his face and, resisting the need to blurt out her troubles, searched her mind for the appropriate Comanche greeting, determined to begin this encounter on the right note. “Hi, hites,” she said, lifting her right hand. He caught the stallion’s bridle and stepped close. He was so tall that he didn’t have to tip his head back to see her face. With a smile in his voice, he replied, “Hello.” Loretta caught her bottom lip between her teeth to stop its trembling. How like him to remember her word of greeting. He was her friend. She had been right to come here.

Probably the best-known images of any Cherokee are those of Sequoyah, who is virtually always pictured wearing what appears to be a turban and blue jacket of European design. Both were, in fact, common clothing among Cherokee of that era, though not the tribe’s original dress. Although some have claimed the turban as evidence of pre-European contact by Arabs, the real origin of the outfit was more recent. When the first delegation of Cherokee visited England, the tattooed heads and bodies of the men were deemed too savage and frightening for their audience with the Royal Family. To cover up these markings, they were given English smoking jackets and turbans, such as those worn by the Muslim servants of the royal household. For whatever reason, these styles caught on among the people of the Five Civilized Tribes and continue to be part of cultural dress among the Cherokee.

Leaning her head back, she began her nightly ritual, wringing the rag to trickle the scented water along her throat and over her breasts. In summer, the customary week between tub baths seemed like an eternity. Running the cloth slowly over her body, she closed her eyes. Lands, it was so hot. A female could cook in this country, wearing al those clothes. She had finished bathing and was rinsing her drawers in the leftover water when a coyote wailed. She poked her head out the window to watch the full moon. A wisp of cloud drifted across the moon’s milky face, casting ghostly shadows on the ground. A Comanche moon. Uncle Henry said it was called that because the Indians often raided on moonlit nights. Good light to murder by, she guessed. Comanches. She backed from the window and clasped her soppy bloomers to her chest. Was she insane, flitting around naked? “Loretta Jane Simpson!” Henry yelled. “Damn, girl, you’re pourin’ water through the ceilin’ like it’s a bloomin’ sieve!” Leaping back to the window, Loretta knocked the bowl over as she held her underwear out the opening. Oh, blast! She watched the bowl go bumpety-bump down the bark slabs. And stop. Right at the edge of the roof. “What in hell?” Footsteps thumped. “Quiet it down up there, or I’ll come up and shush you good.” Loretta swallowed. The pitch of the roof was steep. How could she retrieve the bowl without telling Henry? He’d be a wretch about it. She just knew he would. Amy moaned and murmured. Tomorrow, she’d find a way to get the bowl tomorrow.

To put it in somewhat contradictory terms, true tea existed only before the advent of the tea ceremony. After the coming of tea, when deformation came to be consciously sought, common everyday beauty disappeared and unnatural manipulation began. This meant the demise of the beauty of tea. Every country, according to its historical and geographical conditions, has its own peculiar character. India is characterized by intellect, China by ready action and Japan by aesthetic perception - the three splendors of the East. Indians are adept at thinking, Chinese at acting and Japanese at appreciating art. In Europe, France is close to Japan, Judaism to China and Germany to India. In Germany, however, the intellect tends to be philosophical rather than religious. While there may be many intrinsic contradictions, I still think that there is probably no country like Japan whose people live in surroundings composed of specially chosen objects. Behind it all is undoubtedly some sort of educated taste or standard of beauty. In Korea, the number of monochrome pieces in white or black glaze is stupendous. there are no intricate designs featuring a multitude of colors. the same is true for Korean textiles, which are undyed. Everyone wears white clothing.

It may well be that we can never fully adapt to our own deformities. Unable to find a place inside ourselves for the very real pain and suffering that these deformities cause, we come here to get away from such things. As long as we are here, we can get by without hurting others or being hurt by them because we know that we are "deformed". That's what distinguishes us from the outside world: most people go about their lives unconscious of their deformities, while in this little world of ours the deformities themselves are a precondition. Just as Indians wear feathers on their heads to show what tribe they belong to, we wear our deformities in the open. And we live quietly so as not to hurt one another.

Happiness is a guest in life Pain is part of life The rainbow comes with rain. The gray shade is part of life It gives breath to a dead body. Sometimes it kills your soul Sweet or bitter, it doesn't matter what taste it has. But love is a part of life Some give you joy Some break you badly in all pleasant moments in the heart or deep wounds in the soul visible in your eyes, like a dark tear's trace or decorate a pretty smile on your face thousands of times scroll in your mind even if unpleasant. but it has grace Your biggest emotion's strife Maybe it hurts you, like a sharp knife. doesn't matter what color and shape it has But memories are part of life. You cry, you laugh, and you breathe looks like a clown or a freak wearing a mask to hide the truth. not only life Sometimes death is also part of life Sometimes death is also part of life.

HAPPINESS GUEST IN LIFE written by: Zaki Ansari @zakiashkim Happiness is guest in life Pain is part of life the rainbow comes with rain only the gray shade is part of life it gives breaths to a dead body sometimes it kills your soul sweet or bitter doesn’t matter what taste it has but love is the part of life some give you joy some break you badly in all pleasant moments in the heart or deep wounds in the soul visible in your eyes, like a dark tear’s trace or decorate a pretty smile on your face thousand of times scroll in your mind even if unpleasant, but it has a grace your biggest emotion’s strife maybe hurts you, like a sharp knife doesn’t matter what color and shape it has But memories are part of life you cry, you laugh, and you breathe looks like a clown or a freak wearing a mask to hide the truth not only life sometimes death is also part of life sometimes death is also part of life

the people of Funan believed that their state had been founded by a south Indian Brahmin named Kaundinya. He is said to have arrived with a javelin, or in one version a magical bow given to him by a hero of the Mahabharata, Asvatthaman, son of Drona, from whom the Pallava princes in Kanchipuram also claimed descent. A local nymph princess, Mera – from whose name the word Khmer may derive – the daughter of the local naga king, paddled out to meet him when his boat first appeared over the horizon. Kaundinya then shot an arrow into her boat, frightening Mera into marrying him. He gave her clothes to wear, and Shiva himself presided over the ceremony.

Abbie didn’t know what to make of this man Thomasine had convinced Brad to invite over for dinner. She spent most of the meal being alternately awed and itchingly curious. He was a real live Indian. On that point Thomasine had been emphatic. But except for his long, dark, braided hair (which unquestionably was an Indian touch), Charlie Moonlight didn’t look like any pictures she’d ever seen, and during the Indian phase that had preceded dinosaurs more than a year ago, Brad had buried her in books about Native Americans. He didn’t wear a loincloth or a deerskin coat; he was dressed in jeans and a flannel shirt. And he wore a watch. A digital watch, the same kind Daddy wore.

Svetlana entered wholeheartedly into Indian life, wearing a sari and eating the family’s vegetarian food. She walked about the village and visited with Brajesh’s old friends, but she had no illusions about the complexities and compromises of life in India. She found the caste system, with its seemingly ineradicable rules, disturbing.

I wasn’t afraid of crossing into what some of the players might have considered their private territory–hairstyles and jewellery. I never understood why players would want to have long hair when they spend so much effort trying to be as fit and quick as possible. Anything, even a few extra locks of hair, just didn’t seem sensible. I had my first issue with a player on this topic when Karel Poborský came to Manchester from Slavia Prague in 1996, looking as though he was going to play for Led Zeppelin rather than United. I did manage to persuade him to trim his locks but, even so, they were always too long for my taste. There were other players who would be wearing necklaces carrying crosses that seemed heavier than those the pilgrims carry up the Via Dolorosa in Jerusalem. I banned all those. However, there wasn’t much I could do about tattoos since it was hard–even for me–to argue that they added any weight. Eric Cantona started that particular craze when he arrived one morning with the head of an American Indian chief stencilled on to his left breast. Since Eric was venerated by his team-mates, several other players followed suit. I was always struck by the fact that Cristiano Ronaldo never chose to deface his body. It said a lot about his self-discipline.

I could hear talking, singing, shouting, crying, and other sounds, and I noticed everybody wore different clothes on that day. Men and women with fine clothes were going down there, and soon two or three men wearing long black coats passed me and followed the crowd. Everybody respected those fellows, and I decided they were the medicine men. I resolved to see what was going on down there, so I slipped through the bushes and watched them. I saw one of the men whom I thought was a medicine man get up and read something out of a book; occasionally he would look at his congregation and then up, and I wondered why he did not smoke; then I concluded it was a council of war, but there were too many squaws there for that. The audience rose and sang, then they all got down on their knees and covered up their faces; some groaned while others wept, and one man mumbled a lot of words; then they all got up and sang a song. The medicine man came to the front and went through a long talk and gesticulations and everybody watched him. The sober-looking man with the long coat mumbled something at first, but gradually grew louder and began singing off his speech, while the tear drops trickled down his cheeks and his face wore a sad expression. His audience seemed to lean forward and drink in every word he said. He kept talking and all the people arose and commingled their voices in a mighty chorus, while the melodious strains floated on the zephyr breeze and reached my ears and seemed as a balm to the aching pains of my breaking heart. Then shouts of laughter, shrill screams, merry faces, sad-eyed spectators, some shouted, others rushed to the center and began dancing, shaking hands and general confusion reigned supreme. It was a sure-enough old fashion Methodist shouting meeting, but of course I did not know this. I thought it must be a new kind of a war dance, rain dance or some kind of a religious ceremony, so I rushed in, gave the Comanche yell, cleared several benches and landed in the midst of the revival. My manner of worship did not suit those white people and they stampeded, leaving me “monarch of all I surveyed.” I gave a few more whoops and a little dance anyway, and looked around to see what had become of all the council, and I saw the big medicine man tearing along with his coat tails flapping as he headed for my mother’s home. My people never permitted me to go to another Methodist revival until I could understand English and knew how to behave myself. True, I broke up the meeting that day, but I was just as earnest, just as fervent, just as candid and sincere as the most sanctified among them, only my mode did not conform to their theories. I have seen just as much earnestness and less hypocrisy among the Indians in their worship as I ever have seen since I came among the whites.

True Global Man The true global man: wears Italian parties Brazilian furnishes Swedish drives German drinks Scotch banks Swiss fights Asian haggles Jewish meditates Indian budgets Welsh swims Australian smokes Jamaican dances African cooks-the-books Greek eats Japanese jokes American and fucks Latin. As Opposed to Me: wears what's on clearance parties drug-free furnishes Craigslist drives German (check ~ Mercedes 450SL) drinks coffee banks credit unions fights dirty then cleverly avoids capture haggles Jewish (surprise, surprise!) meditates SFB (San Francisco Bay) budgets Russian (meaning no budget) swims away from the sharks smokes salmon (preferably on a bagel with a shmear) dances geek cooks-the-books Jewish CPA style eats pussy and the occasional crow jokes global and fucks Latin ~ (check ~ but I'm alone watching porn).

Have you ever tried a role-playing game?” Richard asked me one day over lunch. “I don't know if that's any of your business, pervert.” Richard sneered. “Not sex, idiot. It's a kind of game.” “You mean like, what, Dungeons and Dragons? Wearing a cloak and pretending to cast magic spells with elves? No, I've never done that.” “I'm not talking about pretending to be a elf, dummy. Not every role-playing game is about dragons and gnomes. Some of them are about secret agents, or commandos, or anything else you can think of. A role-playing game is a natural evolution from cops and robbers or cowboys and indians into something much more structured and codified. The principle, however, is the same. A scenario creator posits a challenge, and the participants offer up ways in which they would overcome the challenge, with the creator acting as a referee, determining success or failure.” “If I checked under your bed, I wouldn't find a wizard's hat and a magic wand, would I?” Richard flicked a cracker crumb at me. “It is a tool for training your mind to approach situations analytically, and quickly find a solution to the problem.” “Okay, you win, Bilbo Baggins. Give me a challenge.

Chivington and his Third Colorado Regiment wear uniforms and fight the Indians only as an excuse to stay out of the real war going on back East, so they don’t want peace because they won’t have an excuse to stay out of that war.” “Evans

When I visit schools, I explain that modern Indians dress like everybody else and speak English. That our tribal regalia, the buckskin and feathers, are not everyday garb but are reserved for special events. I say that we are proud of our beautiful, colorful clothing, which is important in our traditions, but it is only a part of being Indian. The part that they can’t see, our beliefs, our values, make us Indian even though we no longer wear buckskins, beads, and feathers and don’t live in teepees. As an adult I can handle the stereotypes, and as an author I try to correct the misconceptions and tell the truth about American Indians. Unfortunately, Indian children can have negative feelings about themselves because they don’t fit this false image. Educators have found that the way children view themselves is important to their success in school and how they relate to others. But an unrealistic idea of what and who Indians are supposed to be confuses a child when he or she compares those images to his or her parents and other relatives. Some

This Blue Coat’s woman?” he demanded, gesturing toward Lily. Caleb shook his head. “She’s her own woman. Just ask her.” Lily’s heart was jammed into her throat. She had an urge to go for the rifle again, but this time it was Caleb she wanted to shoot. “He lies,” she said quickly, trying to make sign language. “I am too his woman!” The Indian looked back at his followers, and they all laughed. Lily thought she saw a hint of a grin curve Caleb’s lips as well but decided she must have imagined it. “You trade woman for two horses?” Caleb lifted one hand to his chin, considering. “Maybe. I’ve got to be honest with you. She’s a lot of trouble, this woman.” Lily’s terror was exceeded only by her wrath. “Caleb!” The Indian squinted at Lily and then made an abrupt, peevish gesture with the fingers of one hand. “He wants you to get down from the buggy so he can have a good look at you,” Caleb said quietly. “I don’t care what he wants,” Lily replied, folding her trembling hands in her lap and squaring her shoulders. The Indian shouted something. “He’s losing his patience,” Caleb warned, quite unnecessarily. Lily scrambled down from the buggy and stood a few feet from it while the Indian rode around her several times on his pony, making thoughtful grunting noises. Annoyance was beginning to overrule Lily’s better judgment. “This is my land,” she blurted out all of a sudden, “and I’m inviting you and your friends to get off it! Right now!” The Indian reined in his pony, staring at Lily in amazement. “You heard me!” she said, advancing on him, her hands poised on her hips. At that, Caleb came up behind her, and his arms closed around her like the sides of a giant manacle. His breath rushed past her ear. “Shut up!” Lily subsided, watching rage gather in the Indians’ faces like clouds in a stormy sky. “Caleb,” she said, “you’ve got to save me.” “Save you? If they raise their offer to three horses, you’ll be braiding your hair and wearing buckskin by nightfall.” The Indians were consulting with one another, casting occasional measuring glances in Lily’s direction. She was feeling desperate again. “All right, then, but remember, if I go, your child goes with me.” “You said you were bleeding.” Lily’s face colored. “You needn’t be so explicit. And I lied.” “Two horses,” Caleb bid in a cheerful, ringing voice. The Indians looked interested. “I’ll marry you!” Lily added breathlessly. “Promise?” “I promise.” “When?” “At Christmas.” “Not good enough.” “Next month, then.” “Today.” Lily assessed the Indians again, imagined herself carrying firewood for miles, doing wash in a stream, battling fleas in a tepee, being dragged to a pallet by a brave. “Today,” Lily conceded. The man in the best calico shirt rode forward again. “No trade,” he said angrily. “Blue Coat right—woman much trouble!” Caleb laughed. “Much, much trouble,” he agreed. “This Indian land,” the savage further insisted. With that, he gave a blood-curdling shriek, and he and his friends bolted off toward the hillside again. Lily turned to face Caleb. “I lied,” she said bluntly. “I have no intention of marrying you.” He brought his nose within an inch of hers. “You’re going back on your word?” “Yes,” Lily answered, turning away to climb back into the buggy. “I was trying to save myself. I would have said anything.” Caleb caught her by the arm and wrenched her around to face him. “And there’s no baby?” Lily lowered her eyes. “There’s no baby.” “I should have taken the two horses when they were offered to me,” Caleb grumbled, practically hurling her into the buggy. Lily

Myron cut east on 50th Street. An albino wearing a Mets cap and yellow boxer shorts on the outside of ripped jeans played an Indian sitar. He was singing the seventies classic “The Night Chicago Died” in a voice that reminded Myron of elderly Chinese women in the back of a laundromat. The albino also had a tin cup and a stack of cassettes. A sign read “The Original Benny and His Magical Sitar, only $10.” The original. Oh. Wouldn’t want that imitation albino, sitar, AM seventies music, no sir. Benny

Montreal November 1704 Temperature 34 degrees What capacity the Indians had not to worry. In Deerfield, all had been worry. Worry about the Lord, worry about sin. Worry about today, worry about tomorrow. Worry about crops, worry about children. But Indians set worry down. The next day, Mercy didn’t see Ruth once, nor the day after that, nor the third day. Finally she sought out Otter. “Is Spukumenen ill?” said Mercy anxiously. “She has been sold,” said Otter. “She is in Montreal with the French nuns.” Mercy was astonished. He had sold Ruth? This man who had accepted everything Ruth had ever done--from throwing packs to kicking him in the shins? From wearing French clothing to refusing to speak a syllable of Mohawk? “When she could not let you mourn your father, it was best for her to go,” said Otter. Mercy wanted to sob. Difficult as Ruth was, Mercy would miss her terribly. She was Mercy’s only enduring link to Deerfield. “Would you tell me why you gave her a second name, Otter? Let the Sky In?” “She never told you? I am not surprised. She looked two ways on this. Once on the march, she and I stood at the edge of an ice cliff and it was I who lost our argument. I fell over and was much damaged. Ruth risked her life to save me,” he said, using the English name Ruth had refused to surrender. “Without her, I would not again have seen the sky. But she was not glad to have done it. It was punishment for her to give me life.” Ruth had saved the life of her father’s killer? Oh, poor Ruth! Carrying her good deed with her! Knowing it was equally a bad deed! Otter rested a hand on Mercy’s shoulder. “Your Ruth is well. She will not miss us. We will miss her, for she did bring our sky in. Someday in Montreal, you will see her again. Now go with the children and play. You have mourned enough.

Kahnawake August 1704 Temperature 75 degrees By summer, Kahnawake children had stopped wearing clothing. Mercy could not get over the sight of hundreds of naked children playing tag, or hide-and-seek, or competing in footraces. The boys--naked!--went into the woods to shoot squirrels and rabbits and partridge. They used bow and arrow, since their fathers did not like them using guns yet. Even the six- and seven-year-olds had excellent aim. Joseph didn’t go entirely bare, being a little too old, but wore a breechclout, a small square of deerskin in back and another square in front, laced on a slender cord. The boys played constantly. They were stalking, shooting, running, chasing, aiming, fishing, swimming--they never sat down. The men, however, mainly rested. They liked to smoke and talk, and when they were showing a son or nephew or captive how to feather an arrow or find ducks, they did it slowly and sometimes forgot about it in the middle. A Puritan must rise before dawn and never take his ease. Puritans believed in working hard. But for an Indian man, working hard was something to do for an hour or a week. After he killed the moose or fought the battle, an Indian took his ease. Hunting men and animals were dangerous; he deserved rest afterward, and besides, he had to prepare himself to do it again. A Deerfield man didn’t risk much plowing a field. A Kahnawake man risked everything going into a cave to rouse a sleeping bear.

The New England wilderness March 1, 1704 Temperature 10 degrees The Indian next to Mr. Williams interrupted him roughly. “We kill. You tell.” Mr. Williams ceased to pray. “Joe Alexander escaped last night,” he said. “If anyone else tries to escape, they will burn the rest of us alive.” Burn alive? Burn innocent women and children because one young man flew from their grasp? Her Indian stood some distance away amid the other warriors. He was now wearing a vivid blue cloth coat of European design. In one hand he held his French flintlock, and over his shoulder hung his bow and a full otter-skin quiver--actually, the entire dead otter, complete with face and feet. His coat hung open to show a belt around his waist, from which hung his tomahawk and scalping knife. His skin was not red after all, but the color of autumn. Burnished chestnut. His shaved head gleamed. He looked completely and utterly savage. He might sorrow for a dead brother warrior, but grief would make him more likely to burn a captive, not less likely. Mercy imagined kindling around her feet, a stake at her back, her flesh charring like a side of beef. Beside her, Eben seemed almost to faint. Mercy had the odd thought that she, an eleven-year-old girl, might be stronger than he, a seventeen-year-old boy. The English were silent, entirely able to believe they might be burned. The first person to move was Mercy’s Indian. Sharply raising one hand, bringing the eyes of all upon him, he pointed to Mercy Carter. She was frozen with horror. His finger beckoned. There could be no mistake. The meaning was come. There was no speech and no movement from a hundred captives and three hundred enemies. It was the French Mercy hated at that moment. How could they stand by and let other whites be burned alive? She had no choice but to go to him. She set Daniel down. Perhaps they would spare Daniel. Perhaps only she was to be burned. She forced herself to keep her chin up, her eyes steady and her steps even. How could she be afraid of going where her five-year-old brother had gone first? O Tommy, she thought, rest in the Lord. Perhaps you are with Mother now. Perhaps I will see you in a moment. She did not want to die. Her footsteps crunched on the snow. Nobody spoke. Nobody moved. The Indian handed Mercy a slab of cornmeal bread, and then beckoned to Daniel, who cried, “Oh, good, I’m so hungry!” and came running, his happy little face tilted in a smile at the Indian who fed him. “Mercy said we’d eat later,” Daniel confided in the Indian. The English trembled in their relief and the French laughed.

Kahnawake August 1704 Temperature 75 degrees “It’s me! Mercy Carter! Oh, Mr. Williams! Do you have news?” She flung herself on top of him. Oh, his beautiful beard! The beard of a real father, not a pretend Indian father or a French church father. “My brothers,” she begged. “John and Sam and Benny. Have you seen them? Have you heard anything about them? Do you know what happened to the little ones? Daniel? Have you found Daniel?” Mercy had forgotten that she had taken off her tunic to go swimming. That Joseph did not even have on his breechclout. That Mercy wore earrings and Joseph had been tattooed on his upper arms. That they stank of bear. Mr. Williams did not recognize Joseph, and Mercy he knew only by the color of her hair. He was stupefied by the two naked slimy children trying to hug him. In ore horror than even Ruth would have mustered, he whispered, “Your parents would be weeping. What have the savages done to you? You are animals.” Despair and shock mottled Mr. Williams’s face. Mercy stumbled back from him. Her bear grease stained his clothing. “Mercy,” he said, turning away from her, “go cover yourself.” Shame covered her first. Red patches flamed on her cheeks. She ran back to the swimmers, fighting sobs. She was aware of her bare feet, hard as leather from no shoes. Savage feet. Dear Lord in Heaven, thought Mercy, Ruth is right. I have committed terrible sins. My parents would be weeping. She did not look at Snow Walker but yanked on the deerskin tunic. She had tanned the hide herself, and she and Nistenha had painted the rows of turtles around the neckline and Nistenha had tied tiny tinkling French bells into the fringe. But it was still just animal skin. To be wearing hides in front of Mr. Williams was not much better than being naked. Snow Walker burst out of the water. “The white man? Was he cruel? I will call Tannhahorens.” No! Tannhahorens would not let her speak to Mr. Williams. She would never find out about her brothers; never redeem herself in the minister’s eyes. Mercy calmed down with the discipline of living among Indians. Running had shown weakness. “Thank you, Snow Walker,” she said, striving to be gracious, “but he merely wanted me to be clothed like an English girl. There is no need to call Tannhahorens.” She walked back. On the jetty, Joseph stood with his eyes fixed on the river instead of on his minister. He had not fled like Mercy to cover himself. He was standing his ground. “They aren’t savages, Mr. Williams. And they aren’t just Indians. Those children over there are Abenaki, the boy fishing by the rocks is Pennacook, and my own family is Kahnawake Mohawk.” Tears sprang into Mr. Williams’s eyes. “What do you mean--your family?” he said. “Joseph, you do not have a family in this terrible place. You have a master. Do not confuse savages who happen to give you food with family.” Joseph’s face hardened. “They are my family. My father is Great Sky. My mother--” The minister lost his temper. “Your father is Martin Kellogg,” he shouted, “with whom I just dined in Montreal. You refer to some savage as your father? I am ashamed of you.” Under his tan, Joseph paled and his Indian calm left him. He was trembling. “My--my father? Alive? You saw him?” “Your father is a field hand for a French family in Montreal. He works hard, Joseph. He has no choice. But you have choices. Have you chosen to abandon your father?” Joseph swallowed and wet his lips. “No.” He could barely get the syllable out. Don’t cry, prayed Mercy. Be an eagle. She fixed her eyes upon him, giving him all her strength, but Mr. Williams continued to destroy whatever strength the thirteen-year-old possessed. “Your father prays for the day you and he will be ransomed, Joseph. All he thinks of is the moment he can gather his beloved family back under his own roof. Is that not also your prayer, Joseph?

So it wasn’t all Indians, pilfered brandy, and erotica?” “Not lately. The point I wanted to make, however, is I do not want to be—I most assuredly do not want to be—Moreland’s youngest pup while I am among my neighbors here.” “You’re a mighty strapping pup, but you are his son.” “I could be the size of your dear brother-in-law, Nick Haddonfield,” Val retorted, a note of exasperation in his voice, “and I would still be Moreland’s youngest pup, and not just to the doddering old titles His Grace battles with in the Lords. You try being the youngest of five boys and blessed with a name like Valentine. It wears on one.” Darius

We were introduced to the pugil sticks this week. Pugil sticks are basically a four foot stick with thick pads on each end. The recruits wear helmets and protective padding. We battled guys from platoons 4043 and 4045. They had us lined up along this boardwalk, and we fought one on one. The goal is to deliver a blow to the head or chest, both considered kill shots. The first guy who lands two kill shots wins. When it was my turn, I went flying up the ramp yelling like my grandmother taught me to do when a coyote is trying to attack the sheep. I knocked the other guy off the platform with one big blow to the chest. D.I Meadows actually cheered. Sergeant Blood said “What was that, some kind of Indian War Cry?” He seemed to like it – at least he didn’t complain that I wasn’t loud enough. I think my opponent was more scared by my blood curdling scream than the actual blow to the chest. I’m starting to realize that’s the whole point with the constant yelling.

For reasons unknown, the philosophical aspect of the yoga movement has had to make way for the yoga fit revolution; today’s image of a yogi is a slender and scantily clad young female doing postures on the cover of a bestselling magazine, whereas the older image was of an Indian man with long beard sitting in a cave wearing a loin cloth.