Inheritance Of Loss Quotes

The present changes the past. Looking back you do not find what you left behind.

Could fulfillment ever be felt as deeply as loss? Romantically she decided that love must surely reside in the gap between desire and fulfillment, in the lack, not the contentment. Love was the ache, the anticipation, the retreat, everything around it but the emotion itself.

Sadness was so claustrophobic.

Could fulfillment ever be felt as deeply as loss?

On the beach, Roran stood alone, watching them go. Then he threw back his head and uttered a long, aching cry, and the night echoed with the sound of his loss.

...and when I lift my head to scream out my fury, a million stars turn black and die. No one can see them, but they are my tears.

It was as if June had given her a box—as if every parent gives their children a box—full of the things they carried. June had given her children this box packed to the brim with her own experiences, her own treasures and heartbreaks. Her own guilts and pleasures, triumphs and losses, values and biases, duties and sorrows. And Nina had been carrying around this box her whole life, feeling the full weight of it. But it was not, Nina saw just then, her job to carry the full box. Her job was to sort through the box. To decide what to keep, and to put the rest down. She had to choose what, of the things she inherited from the people who came before her, she wanted to bring forward. And what, of the past, she wanted to leave behind.

Why couldn't she be part of that family? rent a room in someone else's life.

All day, the colors had been those of dusk, mist moving like a water creature across the great flanks of mountains possessed of ocean shadows and depths.

A journey once begun, has no end

All is death, woman. All is pain. Love breeds loss. Isolation breeds resentment. No matter which way we turn, we are beaten. Our only true inheritance is death. And our only legacy, dust.

A man wasn't equal to an animal, not one particle of him. Human life was stinking corrupt, and meanwhile there were beautiful creatures who lived with delicacy on the earth without doing anyone harm. "We should be dying." the judge almost wept.

Never again would he know love for a human being that wasn't adulterated by another, contradictory emotion.

But the child shouldn't be blamed for the father's crime, she tried to reason with herself, then. But should the child therefore also enjoy the father's illicit gain?

But then, how could you have any self-respect knowing that you didn't believe in anything exactly? How did you embrace what was yours if you didn't leave something for it? How did you create a life of meaning and pride?

Could fulfillment be felt as deeply as loss.

Jemu watched his father disappear. He didn't throw the coconut and he didn't cry. Never again would he know love for another human being that wasn't adulterated by another, contradictory emotion.

When you build on lies, you build strong and solid. It was the truth that undid you.

The fact was that one was left empty-handed. There was no system to soothe the unfairness of things; justice was without scope; it might snag the stealer of chickens, but great evasive crimes would have to be dismissed because, if identified and netted, they would bring down the entire structure of so-called civilization. For crimes that took place in the monstrous dealings between nations, for crimes that took place in those intimate spaces between two people without a witness...

He tried to keep on the right side of power, tried to be loyal to so many things that he himself couldn't tell which one of his selves was the authentic, if any.

Now the son whose father's existance in this world is historical and speculative even before the son has entered it in a bad way. All his life he carries before him the idol of a perfection to which he can never attain. The father dead has euchered his son of his patrimony. For it is the death of the father to which the son is entitled and to which he is heir, more than his goods.He will not hear of the small mean ways that tempered the man in life. He will not see him struggling in follies of his own devising. No. The world which he inherits bears him false witness. He is broken before a frozen god and he will never find his way.

All of us, I suppose, like to believe that in a moral emergency we will behave like the heroes of our youth, bravely and forthrightly, without thought of personal loss or discredit. Certainly that was my conviction back in the summer of 1968. Tim O'Brien: a secret hero. The Lone Ranger. If the stakes ever became high enough—if the evil were evil enough, if the good were good enough—I would simply tap a secret reservoir of courage that had been accumulating inside me over the years. Courage, I seemed to think, comes to us in finite quantities, like an inheritance, and by being frugal and stashing it away and letting it earn interest, we steadily increase our moral capital in preparation for that day when the account must be drawn down. It was a comforting theory. It dispensed with all those bothersome little acts of daily courage; it offered hope and grace to the repetitive coward; it justified the past while amortizing the future.

This way of leaving your family for work had condemned them over several generations to have their hearts always in other places, their minds thinking about people elsewhere; they could never be in a single existence at one time. How wonderful it was going to be to have things otherwise.

His lines had been honed over centuries, passed down through generations, for poor people needed certain lines; the script was always the same, and they had no option but to beg for mercy.

Looking a dead insect in the sack of basmati that had come all the way from Dehra Dun, he almost wept with sorrow and marvel at its journey, which was tenderness for his own journey. In India almost nobody would be able to afford this rice, and you had to travel around the world to be able to eat such things where they were cheap enough that you could gobble them down without being rich; and when you got home to the place where they grew, you couldn't afford them anymore.

Don't be scared, puppy dog, little frog, little duck, duckie dog. It's just rain.

What was a country but the idea of it?

Saeed quickly found employment at a Banana Republic, where he would sell to urban sophisticates the black turtleneck of the season, in a shop whose name was synonymous with colonial exploitation and the rapacious ruin of the third world.

it was just fate in the way fate has of providing the destitute with a greater quota of accidents for which nobody can be blamed.

The solitude became a habit, the habit became the man, and it crushed him into a shadow.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

You lived intensely with others, only to have them disappear overnight, since the shadow class was condemned to movement. The men left for other jobs, towns, got deported, returned home, changed names. Sometimes someone came popping around a corner again, or on the subway then they vanished again. Addresses, phone numbers did not hold. The emptiness Biju felt returned to him over and over, until eventually he made sure not to let friendships sink deep anymore.

The cow was not an Indian cow; therefore it was not holy?

We carry emotional material that belongs to our parents and grandparents, retaining losses of theirs that they never fully articulated. We feel these traumas even if we don’t consciously know them. Old family secrets live inside us.

He knew what his father thought: that immigration, so often presented as a heroic act, could just as easily be the opposite; that it was cowardice that led many to America; fear marked the journey, not bravery; a cockroachy desire to scuttle to where you never saw poverty, not really, never had to suffer a tug to your conscience; where you never heard the demands of servants, beggars, bankrupt relatives, and where your generosity would never be openly claimed; where by merely looking after your wife-child-dog-yard you could feel virtuous. Experience the relief of being an unknown transplant to the locals and hide the perspective granted by journey. Ohio was the first place he loved, for there at last he had been able to acquire poise --

He wasn't a bad person. He didn't want to fight. The trouble was that he'd tried to be part of the larger questions, tried to become part of politics and history. Happiness had a smaller location, though this wasn't something to flaunt, of course; very few would stand up and announce, 'Actually, I'm a coward,' but his timidity might be disguised, well, in a perfectly ordinary existence situated between meek contours...Cowardice needed its facade, its reasoning, like anything else if it was to be his life's principle. Contentment is no easy matter. One had to situate it cannily, camoflauge it, pretend it was something else.

My name is Sherman Alexie and I was born from loss and loss and loss and loss and loss and loss and loss and loss and loss and loss and loss and loss and loss. And loss.

Should humans conquer the mountain or should they wish for the mountain to possess them?

She had been mistaken - she was only the center to herself, as always, and a small player playing her part in someone else's story.

He seemed unaware of what was going on, stared out without hope or ambition, without worry, developing a quality devoid of qualities to get him through this life.

How many lived in the fake versions of their countries, in fake versions of other people’s countries? Did their lives feel as unreal to them as his own did to him?

The five peaks of Kanchenjunga turned golden with the kind of luminous light that made you feel, if briefly, that truth was apparent. All you needed to do was to reach out and pluck it.

Of one thing, though, she was sure: "I want to travel," she confessed. Books were making her restless. She was beginning to read, faster, more, until she was inside the narrative and the narrative inside her, the pages going by so fast, her heart in her chest - she couldn't stop... And pictures of the chocolaty Amazon, of stark Patagonia in the National Geographics, a transparent butterfly snail in the sea, even of an old Japanese house slumbering in the snow... - She found they affected her so much she could often hardly read the accompanying words - the feeling they created was so exquisite, the desire so painful.

Year by year, his life wasn't amounting to anything at all...And yet, another part of him had expanded: his self-consciousness, his self-pity -- oh, the tediousness of it...Shouldn't he return to a life where he might slice his own importance, to where he might relinquish this overrated control over his own destiny and perhaps be subtracted from its determination altogether? He might even experience that greatest luxury of not noticing himself at all.

In Ghana, it is said that a stranger is like water running over the ground after a rainstorm: it soon dries up and leaves behind no traces. “Stranger” is the X that stands in for a proper name. It is the placeholder for the missing, the mark of the passage, the scar between native and citizen. It is both an end and a beginning. It announces the disappearance of the known world and the antipathy of the new one. And the longing and the loss redolent in the label were as much my inheritance as they were that of the enslaved.

What is this all about,' asked Sai, but her mouth couldn't address her ear in the tumult; her mind couldn't talk to her heart. 'Shame on myself,' she said...Who was she...she with her self-importance, her demand for happiness, yelling it at fate, at the deaf heavens, screaming for her joy to be brought forth..? How dare...How dare you not... Why shouldn't I have...How dare...I deserve...Her small greedy soul...Her tantrums and fits...Her mean tears...Her crying, enough for all the sadness in the world, was only for herself. Life wasn't single in its purpose...or even its direction...The simplicity of what she'd been taught wouldn't hold. Never again could she think there was but one narrative and that this narrative belonged only to herself, that she might create her own tiny happiness and live safely within it.

Now here was Saeed Saeed, and Biju's admiration for the man confounded him. Fate worked this way. Biju was overcome by the desire to be his friend, because Saeed Saeed wasn't drowning, he was bobbing in the tides.

When they would finally attempt to rise from those indolent afternoons they spent together, Gyan and Sai would have melted into each other like pats of butter—how difficult it was to cool and compose themselves back into their individual beings.

There has been no actual loss of power for the white elite, who have always controlled our institutions and continue to do so by a very wide margin. Of the fifty richest people on earth, twenty-nine are American. Of these twenty-nine, all are white, and all but two are men (Lauren Jobs inherited her husband’s wealth, and Alice Walton her father’s).

Here in America, where every nationality confirmed its stereo-type

My mother's mother has done this suffering for my mother My mother has done this suffering for me This is how I inherit a scar

That very afternoon the police arrived at Cho Oyu in a line of toad-colored jeeps that appeared through the moving static of a small anxious sleet. They left their opened umbrellas in a row on the veranda, but the wind undid them and they began to wheel about - mostly black ones that leaked a black dye, but also a pink, synthetic made-in-Taiwan one, abloom with flowers.

Now Eragon was free. No more would he and Saphira have to dodge soldiers, avoid towns, or hide who they were. It was a bittersweet realization, for the cost had been the loss of his entire world.

But the strength of women lies in recognizing differences between us as creative, and in standing up to those distortions which we inherited without blame, but which are now ours to alter. The angers of women can transform difference through insight into power. For anger between peers births change, not destruction, and the discomfort and sense of loss it often causes is not fatal, but a sign of growth.

But while the residents were shocked by the violence, they were also often surprised by the mundaneness of it all. Discovered the extent of perversity the heart is capable of as they sat at home with nothing to do, and found that it was possible, faced with the stench of unimaginable evil, for a human being to grow bored, yawn, be absorbed by the problem of a missing sock, by neighborly irritations, to feel hunger skipping like a little mouse inside a tummy and return, once again, to the pressing matter of what to eat.... There they were, the most commonplace of them, those quite mismatched with the larger-than-life questions, caught up in the mythic battles of past vs. present, justice vs. injustice—the most ordinary swept up in extraordinary hatred, because extraordinary hatred was, after all, a commonplace event.

All of the third-world flights docked here, families waiting days for their connections, squatting on the floor in big bacterial clumps, and it was a long trek to where the European-North American travelers came and went, making those brisk, no-nonsense flights with extra leg-room and private TV, whizzing over for a single meeting in such a manner that it was truly hard to imagine they were shitting-peeing, bleeding-weeping humans at all. Silk and cashmere, bleached teeth, Prozac, laptops, and a sandwich for their lunch named the Milano.

All day, the colours had been those of dusk, mist moving like a water creature across the great flanks of mountains possessed of ocean shadows and depths. Briefly visible above the vapour, Kanchenjunga was a far peak whittled out of ice, gathering the last of the night, a plume of snow blown high by the storms at its summit. Sai, sitting on the veranda, was reading an article about giant squid in an old National Geographic. Every now and then she looked up at Kanchenjunga, observed its wizard phosphorescence with a shiver. The judge sat at the far corner with his chessboard, playing against himself. Stuffed under his chair where she felt safe was Mutt the dog, snoring gently in her sleep. A single bald lightbulb dangled on a wire above. It was cold, but inside the house, it was still colder, the dark, the freeze, contained by stone walls several feet deep.

He was the real hero, Tenzing," Gyan had said, "Hilary couldn't have made it without sherpas carrying his bags." Everyone around had agreed. Tenzing was certainly first, or else he was made to wait with the bags so Hilary could take the first step on behalf of that colonial enterprise of sticking your flag on what was not yours. Sai had wondered, should humans conquer the mountain or should they wish for the mountain to possess them? Sherpas went up and down, ten times, fifteen times in some cases, without glory, without claim of ownership, and there were those who said it was sacred and shouldn't be sullied at all.

There was no system to soothe the unfairness of things; justice was without scope; it might snag the stealer of chickens, but great evasive crimes would have to be dismissed because, if identified and netted, they would bring down the entire structure of so-called civilization.

Biju knew he probably wouldn’t see him again. This was what happened, he had learned by now. You lived intensely with others, only to have them disappear overnight, since the shadow class was condemned to movement. The men left for other jobs, towns, got deported, returned home, changed names. Sometimes someone came popping around a corner again, or on the subway, then they vanished again. Adresses, phone numbers did not hold. The emptiness Biju felt returned to him over and over, until eventually he made sure not to let friendships sink deep anymore./The Inheritance of Loss

The loss that now casts its deep shadow over you is also a task to endure and a matter of coming to terms with all of the suffering that may befall us—for once the mother leaves us, we lose all protection. You have to undergo the terrible process of becoming more resilient. But in return... (and you have also begun to feel this already) in return the power of protection now becomes yours, and all the gentleness which until now you had been able to receive will blossom more and more inside of you into your new capacity to share it as something—inherited and acquired unspeakably, at the deepest price—of your own.

Biju stepped out of the airport into the Calcutta night, warm, mammalian. His feet sank into dust winnowed to softness at his feet, ad he felt an unbearable feeling, sad and tender, old and sweet like the memory of falling asleep, a baby on his mother's lap. Thousands of people were out though it was almost eleven. He saw a pair of elegant bearded goats in a rickshaw, riding to slaughter. A conference of old men with elegant goat faces, smoking bidis. A mosque and minarets lit magic green in the night with a group of women rushing by in burkas, bangles clinking under the black and a big psychedelic mess of colour from a sweet shop. Rotis flew through the air as in a juggling act, polka-dotting the sky high over a restaurant that bore the slogan "Good food makes good mood". Biju stood there in that dusty tepid soft sari night. Sweet drabness of home - he felt everything shifting and clicking into place around him, felt himself slowly shrink back to size, the enormous anxiety of being a foreigner ebbing - that unbearable arrogance and shame of the immigrant. Nobody paid attention to him here, and if they said anything at all, their words were easy, unconcerned. He looked about and for the first time in God knows how long, his vision unblurred and he found that he could see clearly.

Jemubhai looked at his father, a barely educated man venturing where he should not be, and the love in Jemubhai’s heart mingled with pity, the pity with shame.

The men sat unbedding their rage, learning, as everyone does in this country, at one time or another, that old hatreds are endlessly retrievable.

Jeanette has wondered whether loss unspoken becomes an inherited trait.

And [she] has wondered whether loss unspoken becomes an inherited trait. — Gabriela Garcia, Of Women and Salt (Flatiron Books; 1st edition (March 30, 2021)

The money I inherited never belonged to me.

Qu'est-ce qu'un pays sinon l'idée qu'on s'en fait ?

Time should move,” Noni had told her. “Don’t go in for a life where time doesn’t pass, the way I did. That is the single best bit of advice I can give you.

A cat - a perfection of containment no amount of love or science could penetrate. One's involvement in other peoples' lives gave one numerous small opportunities for importance.

The greatest love is love that’s never shown.

Esi stared at her mother then, and it was though she was seeing her for the first time. Maame was not a whole woman. There were large swaths of her spirit missing, and no matter how much she loves Esi, and no matter how much Esi loved her, they both knew in that moment that love could never return what Maame had lost. And Esi knew, too, that her mother would die rather than run into the woods ever again, die before capture, die even if it meant in her dying, Esi would inherit that unspeakable sense of loss, learn what it meant to be un-whole.

His true spirit had called to him, then, informed him that it, too, was wild and brave, and refused to be denied the right to adventure. As always, the price for such romance had been high and paid for by others.

This here is your inheritance, says the senior partner. Yes, he says, Ludwig, I know, and stows the plan for the bathing house (5.5m long, 3.8m wide, outer wall construction: wood, roof construction: thatch), stows both the plan and the mosquito in his briefcase. On a German shelf, this mosquito, pressed flat between large quantities of paper, will outlast time and times, and one day it might even be petrified, who knows.

But we can't do anything about getting older. If we live long enough, is forgetting due to Alzheimer's our brain's destiny? For most of us, it is not. Alzheimer's is not a part of normal aging. Only 2% of people with Alzheimer's have the purely inherited early-onset form of the disease. 98% of the time, Alzheimer's is caused by a combination of the genes we inherited and how we live. While we can't do anything about our DNA, science clearly shows that the way we live can dramatically affect the accumulation of amyloid plaques. This in turn means that, like cancer and heart disease, there are things we can do to prevent Alzheimer's.

They were falling back into familiarity, into common ground, into the dirty gray. Just ordinary humans in ordinary opaque boiled-egg light, without grace, without revelation, composite of contradictions, easy principles, arguing about what they half believed in or even what they didn't believe in at all, desiring comfort as much as raw austerity, authenticity as much as playacting, desiring coziness of family as much as to abandon it forever. Cheese and chocolate they wanted, but also to kick all these bloody foreign things out. A wild daring love...but also a rice and dal love blessed by the unexciting feel of everyday, its surprises safely enmeshed in something solidly familiar...Every single contradiction history or opportunity might make available to them, every contradiction they were heir to, they desired. But only as much, of course, as they desired purity and a lack of contradiction.

Isn’t there anything you care about?” “All is death, woman. All is pain. Love breeds loss. Isolation breeds resentment. No matter which way we turn, we are beaten. Our only true inheritance is death. And our only legacy, dust.

How could anything be the same? The red of blood lay over the market road in slick pools mingled with a yellow spread of dal someone must have brought in anticipation of a picnic after the parade, and there were flies on it, left behind odd slippers, and a sad pair of broken spectacles, even a tooth. It was rather like the government warning about safety that appeared in the cinema before the movie with the image of a man cycling to work, a poor man but with a wife who loved him, and she had sent his lunch with him in a tiffin container; then came a blowing of horns and small, desperate cycle tinkle, and a messy blur clearing into the silent still image of a spread of food mingled with blood. Those mismatched colors, domesticity shuffled with death, sureness running into the unexpected, kindness replaced by the image of violence, always made the cook feel like throwing up and weeping both together.

Why do we sometimes suffer from grief over loved ones or defeat in our own lives?" asked the Rabbit. The Eagle replied: "The path to serenity is paved by adversity. Hardship makes us endure tragedy or setbacks. There is no content ending to anyone's story since we all inherit the same fault in the conclusion of our own breath. While one story will end in happiness, the other will end in terrible heartache; and it is you who decides the life you truly deserve.

The judge got down on his knees, and he prayed to God, he, Jemubhai Popatlal the agnostic, who had made a long hard journey to jettison his family’s prayers; he who had refused to throw the coconut into the water and bless his own voyage all those years ago on the deck of the SS Strath-naver. "If you return Mutt, I will acknowledge you in public, I will never deny you again, I will tell the world that I believe in you – you – if you return Mutt – " Then he got up. He was undoing his education, retreating to the superstitious man making bargains, offering sacrifices, gambling with fate, cajoling, daring whatever was out there - Show me if you exist! Or else I will know you are nothing. Nothing! Nothing! – taunting it.

Although the idea has been around for ages, most depressed people do not really comprehend it. If you feel depressed, you may think it is because of bad things that have happened to you. You may think you are inferior and destined to be unhappy because you failed in your work or were rejected by someone you loved. You may think your feelings of inadequacy result from some personal defect—you may feel convinced you are not smart enough, successful enough, attractive enough, or talented enough to feel happy and fulfilled. You may think your negative feelings are the result of an unloving or traumatic childhood, or bad genes you inherited, or a chemical or hormonal imbalance of some type. Or you may blame others when you get upset: “It’s these lousy stupid drivers that tick me off when I drive to work! If it weren’t for these jerks, I’d be having a perfect day!” And nearly all depressed people are convinced that they are facing some special, awful truth about themselves and the world and that their terrible feelings are absolutely realistic and inevitable. Certainly all these ideas contain an important gem of truth—bad things do happen, and life beats up on most of us at times. Many people do experience catastrophic losses and confront devastating personal problems. Our genes, hormones, and childhood experiences probably do have an impact on how we think and feel. And other people can be annoying, cruel, or thoughtless. But all these theories about the causes of our bad moods have the tendency to make us victims—because we think the causes result from something beyond our control. After all, there is little we can do to change the way people drive at rush hour, or the way we were treated when we were young, or our genes or body chemistry (save taking a pill). In contrast, you can learn to change the way you think about things, and you can also change your basic values and beliefs. And when you do, you will often experience profound and lasting changes in your mood, outlook, and productivity. That, in a nutshell, is what cognitive therapy is all about. The theory is straightforward

I circled back to the Queen’s Gambit. I thought about how it required ceding control of the board. It required a loss. And it worked best when your opponent thought it was a rookie error, rather than strategy. A plan took shape in my mind. It ossified. And I made a call.

The twins had always seemed both blessed and cursed; they'd inherited, from their mother, the legacy of an entire town, and from their father, a legacy hollowed by loss. Four Vignes boys, all dead by thirty. The eldest collapsed in a chain gang from heatstroke; the second gassed in a Belgian trench; the third stabbed in a bar fight; and the youngest, Leon Vignes, lynched twice, the first time at home while his twin girls watched through a crack in the closet door, hands clamped over each other's mouths until their palms were misted with spit.

The creek was hers now and yet she felt nothing. It had been the longest walk of her life for no one was at the end waiting for her. She slept through winter. Missed Christmas and awoke to a New Year. She felt so lost. Until the first bluebells and ramsons colored the green-brown floor of her world.

When humans arrived in Alagaësia, they too were added to this elite order. After many years of peace, the monstrous and warlike Urgals killed the dragon of a young human Rider named Galbatorix. Driven mad by the loss and by his elders’ refusal to provide him with another dragon, Galbatorix set out to topple the Riders.

Some nights, I sit with the ghost of who I was meant to be. She doesn’t speak. Just traces the cracks on my skin like they were her inheritance. I let her braid my hair with all the things I never became the violin I quit, the apology I never gave, the summers I spent folding into silence when I should’ve screamed.

Future generations will look back at the time we are living in now. The kind of future they look from, and the story they tell about our period, will be shaped by choices we make in our lifetimes. The most telling choice of all may well be the story we live from and see ourselves participating in. It sets the context of our lives in a way that influences all our other decisions. In choosing our story, we not only cast our vote of influence over the kind of world future generations inherit, but we also affect our own lives in the here and now. When we find a good story and fully give ourselves to it, that story can act through us, breathing new life into everything we do. When we move in a direction that touches our heart, we add to the momentum of deeper purpose that makes us feel more alive. A great story and a satisfying life share a vital element: a compelling plot that moves toward meaningful goals, where what is at stake is far larger than our personal gains and losses. The Great Turning is such a story.

When we are born, and as we pass through childhood, adolescence, and the stages of adulthood, we are designed to anticipate a certain quality of welcome, engagement, touch, and reflection. In short, we expect what our deep-time ancestors experienced as their birthright, namely, the container of the village. We are born expecting a rich and sensuous relationship with the earth and communal rituals of celebration, grief, and healing that keep us in connection with the sacred. As T. S. Eliot wrote in The Waste Land “Once upon a time, we knew the world from birth.” This is our inheritance, our birthright, which has been lost and abandoned. The absence of these requirements haunts us, even if we can’t give them a name, and we feel their loss as an ache, a vague sadness that settles over us like a fog. This lack is simultaneously one of the primary sources of our grief and one of the reasons we find it difficult to grieve. On some level, we are waiting for the village to appear so we can fully acknowledge our sorrows.

Most notably, perhaps, children with Down syndrome have an extraordinary sweetness of temperament, as if in inheriting an extra chromosome they had acquired a concomitant loss of cruelty and malice (if there is any doubt that genotypes can influence temperament or personality, then a single encounter with a Down child can lay that idea to rest).

But the fact is, that being, as I am, to inherit this estate after the death of your honoured father (who, however, may live many years longer), I could not satisfy myself without resolving to choose a wife from among his daughters, that the loss to them might be as little as possible, when the melancholy event takes place—which, however, as I have already said, may not be for several years.

You have to undergo the terrible process of becoming more resilient. But in return…(and you have also begun to feel this already) in return the power of protection now becomes yours, and all the gentleness which until now you had been able to receive will blossom more and more inside of you into your new capacity to share it as something—inherited and acquired unspeakably, at the deepest price—of your own.

The Indian gentleman, with all self-respect to himself, should not enter into a compartment reserved for Europeans, any more than he should enter a carriage set apart for ladies. Although you may have acquired the habits and manners of the European, have the courage to show that you are not ashamed of being an Indian, and in all such cases, identify yourself to the race to which you belong. - H. Hardless, The Indian Gentleman's Guide to Etiquette A rush of anger surprised her. It was unwise to read old books; they fury they ignited wasn't old; it was new. If she couldn't get the pompous fart himself, she wanted to search out the descendants of H. Hardless and stab the life out of them. But the child shouldn't be blamed for the father's crime, she tried to reason with herself, then. But should the child therefore also enjoy the father's illicit gain?

But whatever their motives, they would all at some point confess a common weariness, a weariness that was bone-deep. They had lost whatever confidence they might have once had in their ability to reverse the deterioration they saw all around them. With that loss of confidence came a loss in the capacity for outrage. The idea of responsibility—their own, that of others—slowly eroded, replaced with gallows humor and low expectations.

Churchill was also concerned with the loss of European heritage that the bombing was causing. Even after the people being directly affected by the war were dead and gone, their great-great-great-grandchildren would still suffer the loss of their heritage going back to Roman times. Their cultural inheritance was being destroyed by this logical insanity. And it wasn’t just Europe. It was happening in Japan and China and lots of other countries.

The wealth that seemed to protect them like a blanket was the very thing that left them exposed. They, amid extreme poverty, were baldly richer, and the statistics of difference were being broadcast over loudspeakers, written loudly across the walls. The anger had solidified into slogans and guns, and it turned out that they, they, Lola and Noni, were the unlucky ones who wouldn’t slip through, who would pay the debt that should be shared with others over many generations.

At the start of the journey, I thought I was walking into the wreckage of Christianity. My impression now was of how much remained, holding tight to its decayed inheritance. Despite the decline of religion in Europe, it was still possible to cross the continent like a medieval pilgrim: traveling on foot, stopping at shrines, and supported by charity. Still possible to find comfort in pilgrim rites, even if the belief was gone. So maybe decline was also evidence of endurance, and loss the price we pay for surviving.

This skin, stitched with the silence of each woman before me, tightens each time I try to move differently. My hands carry her habits folding towels with precision, biting the inside of her cheek instead of speaking. I learned early that a woman’s grief should look like grace. When I say I’m tired, I mean: my spine bends in the same places hers did. when I cry, It’s always near the stove, as if inherited sorrow prefers the scent of something burning. I try to unlearn her footsteps, walk backward through time, but even my sorrow wears her name.

June had given her children this box packed to the brim with her own experiences, her own treasures and heartbreaks. Her own guilts and pleasures, triumphs and losses, values and biases, duties and sorrows. And Nina had been carrying around this box her whole life, feeling the full weight of it. But it was not, Nina saw just then, her job to carry the full box. Her job was to sort through the box. To decide what to keep, and to put the rest down. She had to choose what, of the things she inherited from the people who came before her, she wanted to bring forward. And what, of the past, she wanted to leave behind.

The civilized man is distinguished from the savage mainly by prudence, or, to use a slightly wider term, forethought. He is willing to endure present pains for the sake of future pleasures, even if the future pleasures are rather distant. This habit began to be important with the rise of agriculture; no animal and no savage would work in the spring in order to have food next winter, except for a few purely instinctive forms of action, such as bees making honey or squirrels burying nuts. In these cases, there is no forethought; there is a direct impulse to an act which, to the human spectator, is obviously going to prove useful later on. True forethought only arises when a man does something towards which no impulse urges him, because his reason tells him that he will profit by it at some future date. Hunting requires no forethought, because it is pleasurable; but tilling the soil is labour, and cannot be done from spontaneous impulse. Civilization checks impulse not only through forethought, which is a self-administered check, but also through law, custom, and religion. This check it inherits from barbarism, but it makes it less instinctive and more systematic. Certain acts are labelled criminal, and are punished; certain others, though not punished by law, are labelled wicked, and expose those who are guilty of them to social disapproval. The institution of private property brings with it the subjection of women, and usually the creation of a slave class. On the one hand the purposes of the community are enforced upon the individual, and, on the other hand the individual, having acquired the habit of viewing his life as a whole, increasingly sacrifices his present to his future. It is evident that this process can be carried too far, as it is, for instance, by the miser. But without going to such extremes, prudence may easily involve the loss of some of the best things in life.

In choosing our story, we not only cast our vote of influence over the kind of world future generations inherit, but we also affect our own lives in the here and now. When we find a good story and fully give ourselves to it, that story can act through us, breathing new life into everything we do. When we move in a direction that touches our heart, we add to the momentum of deeper purpose that makes us feel more alive. A great story and a satisfying life share a vital element: a compelling plot that moves toward meaningful goals, where what is at stake is far larger than our personal gains and losses. The Great Turning is such a story.

From Adam to the present, the whole history of the world has been one recurring instance of personal and group apostasy after another...Apostasy consists in abandonment and forsaking of...true principles, and all those who do not believe and conform to them are in an apostate condition, whether they are the ones who departed from the truth or whether they inherited their false concept from their apostate fathers. With the loss of the gospel, the nations of the earth went into a moral eclipse called the Dark Ages. Apostasy was universal. And this darkness still prevails except among those who have come to a knowledge of the restored gospel.

For whom are you preserving your secret? For your grandsons? They are rich enough without it; they do not know the worth of money. Your cards would be of no use to a spendthrift. He who cannot preserve his paternal inheritance, will die in want, even though he had a demon at his service. I am not a man of that sort; I know the value of money. Your three cards will not be thrown away upon me. Come!” ... He paused and tremblingly awaited her reply. The Countess remained silent; Hermann fell upon his knees. “If your heart has ever known the feeling of love,” said he, “if you remember its rapture, if you have ever smiled at the cry of your newborn child, if any human feeling has ever entered into your breast, I entreat you by the feelings of a wife, a lover, a mother, by all that is most sacred in life, not to reject my prayer. Reveal to me your secret. Of what use is it to you? . . . May be it is connected with some terrible sin, with the loss of eternal salvation, with some bargain with the devil.... Reflect,—you are old; you have not long to live—I am ready to take your sins upon my soul. Only reveal to me your secret. Remember that the happiness of a man is in your hands, that not only I, but my children, and grandchildren will bless your memory and reverence you as a saint. . . .” The old Countess answered not a word. Hermann rose to his feet. “You old hag!” he exclaimed, grinding his teeth, “then I will make you answer!” With these words he drew a pistol from his pocket. At

We that are bred up in learning, and destinated by our parents to this end, we suffer our childhood in the grammar-school, which Austin calls magnam tyrannidem, et grave malum, and compares it to the torments of martyrdom; when we come to the university, if we live of the college allowance, as Phalaris objected to the Leontines, [Greek: pan ton endeis plaen limou kai phobou] , needy of all things but hunger and fear, or if we be maintained but partly by our parents' cost, do expend in unnecessary maintenance, books and degrees, before we come to any perfection, five hundred pounds, or a thousand marks. If by this price of the expense of time, our bodies and spirits, our substance and patrimonies, we cannot purchase those small rewards, which are ours by law, and the right of inheritance, a poor parsonage, or a vicarage of 50 l. per annum, but we must pay to the patron for the lease of a life (a spent and out-worn life) either in annual pension, or above the rate of a copyhold, and that with the hazard and loss of our souls, by simony and perjury, and the forfeiture of all our spiritual preferments, in esse and posse, both present and to come. What father after a while will be so improvident to bring up his son to his great charge, to this necessary beggary? What Christian will be so irreligious, to bring up his son in that course of life, which by all probability and necessity, coget ad turpia, enforcing to sin, will entangle him in simony and perjury, when as the poet said, Invitatus ad hæc aliquis de ponte negabit: a beggar's brat taken from the bridge where he sits a begging, if he knew the inconvenience, had cause to refuse it." This being thus, have not we fished fair all this while, that are initiate divines, to find no better fruits of our labours, [2030] hoc est cur palles, cur quis non prandeat hoc est? do we macerate ourselves for this? Is it for this we rise so early all the year long? [2031] "Leaping" (as he saith) "out of our beds, when we hear the bell ring, as if we had heard a thunderclap." If this be all the respect, reward and honour we shall have, [2032] frange leves calamos, et scinde Thalia libellos: let us give over our books, and betake ourselves to some other course of life; to what end should we study?

All the same, while a ruler can’t expect to inspire love when making himself feared, he must avoid arousing hatred. Actually, being feared is perfectly compatible with not being hated. And a ruler won’t be hated if he keeps his hands off his subjects’ property and their women. If he really has to have someone executed, he should only do it when he has proper justification and manifest cause. Above all, he mustn’t seize other people’s property. A man will sooner forget the death of his father than the loss of his inheritance. Of course there are always reasons for taking people’s property and a ruler who has started to live that way will never be short of pretexts for grabbing more. On the other hand, reasons for executing a man come more rarely and pass more quickly.

Writings of light assault the darkness, more prodigious than meteors. The tall unknowable city takes over the countryside. Sure of my life and my death, I observe the ambitious and would like to understand them. Their day is greedy as a lariat in the air. Their night is a rest from the rage within steel, quick to attack. They speak of humanity. My humanity is in feeling we are all voices of the same poverty. They speak of homeland. My homeland is the rhythm of a guitar, a few portraits, an old        sword, the willow grove’s visible prayer as evening falls. Time is living me. More silent than my shadow, I pass through the loftily covetous multitude. They are indispensable, singular, worthy of tomorrow. My name is someone and anyone. I walk slowly, like one who comes from so far away he doesn’t expect to arrive. —Jorge Luis Borges

The events of the last forty years have inflicted such a blow to the self confidence of Western civilization and to the belief in progress which was so strong during the nineteenth century, that men tend to go too far in the opposite direction: in fact the modern world is experiencing the same kind of danger which was so fatal to the ancient world--the crisis of which Gilbert Murray writes in his Four Stages of Greek Religion as "The Loss of Nerve.” There have been signs of this in Western literature for a long time past, and it has already had a serious effect on Western culture an education. This is the typical tragedy of the intelligentsia as shown in nineteenth century Russia and often in twentieth century Germany: the case of a society or class devoting enormous efforts to higher education and to the formation of an intellectual elite and then finding that the final result of the system is to breed a spirit of pessimism and nihilism and revolt. There was something seriously wrong about an educational system which cancelled itself out in this way, which picked out the ablest minds in a society and subjected them to an intensive process of competitive development which ended in a revolutionary or cynical reaction against the society that produced it. But behind these defects of an over-cerebralized and over-competitive method of education, there is the deeper cause in the loss of the common spiritual background which unifies education with social life. For the liberal faith in progress which inspired the nineteenth century was itself a substitute for the simpler and more positive religious faith which was the vital bond of the Western community. If we wish to understand our past and the inheritance of Western culture, we have to go behind the nineteenth century development and study the old spiritual community of Western Christendom as an objective historical reality.

Five years later, the legacy of Trump’s presidency and his promises can be addressed. There never was an infrastructure bill. Trump’s budgets consistently proposed cuts to the social programs he vowed not to touch. He did little to combat the opioid epidemic he promised to end, with deaths rising by the end of his tenure. The national debt Trump promised to erase has ballooned by almost $7.8 trillion. Trump’s failed effort to repeal the Affordable Care Act and replace it with nothing remains the nadir of his public approval, surpassing even the days following his incitement of an armed attack on the Capitol building in an effort to overturn his 2020 election loss. Trump has the worst jobs record of any president since 1939, with more than three million lost. He is, in fact, the worst jobs president “god ever created,” despite inheriting an economy that had finally begun to boom in the later years of the Obama administration. The promises of better healthcare didn’t materialize, and the job and wage growth from the economy he inherited were crushed by the pandemic he refused to address. Those were not the promises Trump kept.

He took the excommunication with quiet courage, saying: “It compels me to nothing which I should not have done in any case.” But this was whistling in the dark; in truth the young student now found himself bitterly and pitilessly alone. Nothing is so terrible as solitude; and few forms of it so difficult as the isolation of a Jew from all his people. Spinoza had already suffered in the loss of his old faith; to so uproot the contents of one’s mind is a major operation, and leaves many wounds. Had Spinoza entered another fold, embraced another of the orthodoxies in which men were grouped like kine huddling together for warmth, he might have found in the rôle of distinguished convert some of the life which he had lost by being utterly outcast from his family and his race. But he joined no other sect, and lived his life alone. His father, who had looked forward to his son’s preeminence in Hebrew learning, sent him away; his sister tried to cheat him of a small inheritance;108 his former friends shunned him. No wonder there is little humor in Spinoza! And no wonder he breaks out with some bitterness occasionally when he thinks of the Keepers of the Law.

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

The art academies had offered a story of art as the conquest, loss, and finally reconquest of nature through the mastery of illusionistic technology, improved by a grasp of ideal beauty. Romanticism replaced this with the story of art as an acquisition and then loss of wisdom, warning us not to mistake naturalism or technical skill for such wisdom. Historicism proposed that each period expresses its view of the world through its own forms; no art form can be preferred for they are all true registrations of the evolving mind. Materialism, finally, a version of historicism, told the story of art as a series of local responses to conditions, materials, tools, and functions. The immediate purpose of Riegl's teleology was to counter the crass reductionism of the materialist version. He did this by insinuating that there was something animating the history of form, a ghost in the machine, a will to form that overrode pragmatic needs. There is a tension in Riegl's art history between the anthropomorphic concept of Kunstwollen, which locates the motor of history in the individual, and the teleological shape of history, the inexorable dematerialization and intellectualization of art, a schema inherited from Hegel and never justified philosophically by Riegl. For Riegl, all art is naturalistic; it is simply that each epoch sees nature differently. What they see is the true object of art. This transforms art history into a history of seeing, and therefore of thinking.

In the valleys, it was already night, lamps coming on in the mossy, textured loam, the fresh-smelling darkness expanding, unfolding its foliage. The three of them drank Old Monk, watched as the black climbed all the way past their toes and their knees, the cabbage-leafed shadows reaching out and touching them on their cheeks, noses, enveloping their faces. The black climbed over the tops of their heads and on to extinguish Kachenjunga glowing a last brazen pornographic pink... each of them separately remembered how many evenings they'd spent like this... how unimaginable it was that they would soon come to an end. Here Sai had learned how music, alcohol, and friendship together could create a grand civilization. "Nothing so sweet, dear friends -" Uncle Potty would say raising his glass before he drank. There were concert halls in Europe to which Father Booty would soon return, opera houses where music molded entire audiences into a single grieving or celebrating heart, and where the applause rang like a downpour... But could they feel as they did here? Hanging over the mountain, hearts half empty-half full, longing for beauty, for innocence that now knows. With passion for the beloved or for the wide world or for worlds beyond this one... Sai thought of how it had been unclear to her what exactly she longed for in the early days at Cho Oyu, that only the longing itself found its echo in her aching soul. The longing was gone now, she thought, and the ache seemed to have found its substance.

Today, listening to some of the populist leaders we now have, I am reminded of the 1930’s, when some democracies collapsed into dictatorships seemingly overnight. By turning the people into a category of exclusion-threatened on all sides by enemies, internal and external-the term was emptied of meaning. We see it happening again now in rallies where populist leaders excite and harangue crowds, channeling their resentments and hatreds against imagined enemies to distract from real problems. In the name of the people, populism denies the proper participation of those who belong to the people, allowing a particular group to appoint itself the true interpreter of popular feeling. A people ceases to be a people and becomes an inert mass manipulated by a party or demagogue. Dictatorships almost always begin this way: sowing fear in the hearts of the people, then offering to defend them from the object of their fear in exchange for denying them the power to determine their own future. For example, a fantasy of national-populism in countries with Christian majorities is its defense of ‘Christian civilizations’ from perceived enemies, whether Islam, Jews, the European Union, or the United Nations. The defense appeals to those who are often no longer religious but who regard their nation’s inheritance as a kind of identity. Their fears and loss of identity have increased at the same time as attendance at churches has declined. The loss of relationship with God and a loss of a sense of universal fraternity have contributed to this sense of isolation and fear of the future. Thus irreligious or superficially religious people vote for populists to protect their religious identity, unconcerned that fear and hatred of the other cannot be reconciled with the Gospel.

Matt takes some time to settle himself before he speaks. When he does, he shares an anecdote about how Julie had written a book for him to have after she was gone, and she titled it, The Shortest Longest Romance: An Epic Love and Loss Story. He loses it here, then slowly composes himself and keeps going. He explains that in the book, he was surprised to find that near the end of the story—their story—Julie had included a chapter on how she hoped Matt would always have love in his life. She encouraged him to be honest and kind to what she called his “grief girlfriends”—the rebound girlfriends, the women he’ll date as he heals. Don’t mislead them, she wrote. Maybe you can get something from each other. She followed this with a charming and hilarious dating profile that Matt could use to find his grief girlfriends, and then she got more serious. She wrote the most achingly beautiful love letter in the form of another dating profile that Matt could use to find the person he’d end up with for good. She talked about his quirks, his devotion, their steamy sex life, the incredible family she inherited (and that, presumably, this new woman would inherit), and what an amazing father he’d be. She knew this, she wrote, because they got to be parents together—though in utero and for only a matter of months. The people in the crowd are simultaneously crying and laughing by the time Matt finishes reading. Everyone should have at least one epic love story in their lives, Julie concluded. Ours was that for me. If we’re lucky, we might get two. I wish you another epic love story. We all think it ends there, but then Matt says that he feels it’s only fair that Julie have love wherever she is too. So in that spirit, he says, he’s written her a dating profile for heaven. There are a few chuckles, although they’re hesitant at first. Is this too morbid? But no, it’s exactly what Julie would have wanted, I think. It’s out-there and uncomfortable and funny and sad, and soon everyone is laugh-sobbing with abandon. She hates mushrooms, Matt has written to her heavenly beau, don’t serve her anything with mushrooms. And If there’s a Trader Joe’s, and she says that she wants to work there, be supportive. You’ll also get great discounts. He goes on to talk about how Julie rebelled against death in many ways, but primarily by what Matt liked to call “doing kindnesses” for others, leaving the world a better place than she found it. He doesn’t enumerate them, but I know what they are—and the recipients of her kindnesses all speak about them anyway.

21. THE HABIT OF INDISCRIMINATE SPENDING. The spend-thrift cannot succeed, mainly because he stands eternally in FEAR OF POVERTY. Form the habit of systematic saving by putting aside a definite percentage of your income. Money in the bank gives one a very safe foundation of COURAGE when bargaining for the sale of personal services. Without money, one must take what one is offered, and be glad to get it. 22. LACK OF ENTHUSIASM. Without enthusiasm one cannot be convincing. Moreover, enthusiasm is contagious, and the person who has it, under control, is generally welcome in any group of people. 23. INTOLERANCE. The person with a "closed" mind on any subject seldom gets ahead. Intolerance means that one has stopped acquiring knowledge. The most damaging forms of intolerance are those connected with religious, racial, and political differences of opinion. 24. INTEMPERANCE. The most damaging forms of intemperance are connected with eating, strong drink, and sexual activities. Overindulgence in any of these is fatal to success. 25. INABILITY TO COOPERATE WITH OTHERS. More people lose their positions and their big opportunities in life, because of this fault, than for all other reasons combined. It is a fault which no well-informed business man, or leader will tolerate. 26. POSSESSION OF POWER THAT WAS NOT ACQUIRED THROUGH SELF EFFORT. (Sons and daughters of wealthy men, and others who inherit money which they did not earn). Power in the hands of one who did not acquire it gradually, is often fatal to success. QUICK RICHES are more dangerous than poverty. 27. INTENTIONAL DISHONESTY. There is no substitute for honesty. One may be temporarily dishonest by force of circumstances over which one has no control, without permanent damage. But, there is NO HOPE for the person who is dishonest by choice. Sooner or later, his deeds will catch up with him, and he will pay by loss of reputation, and perhaps even loss of liberty. 28. EGOTISM AND VANITY. These qualities serve as red lights which warn others to keep away. THEY ARE FATAL TO SUCCESS. 29. GUESSING INSTEAD OF THINKING. Most people are too indifferent or lazy to acquire FACTS with which to THINK ACCURATELY. They prefer to act on "opinions" created by guesswork or snap-judgments. 30. LACK OF CAPITAL. This is a common cause of failure among those who start out in business for the first time, without sufficient reserve of capital to absorb the shock of their mistakes, and to carry them over until they have established a REPUTATION. 31. Under this, name any particular cause of failure from which you have suffered that has not been included in the foregoing list.

and gradually his face took on an expression of grudging pudding contentment.

They sipped and ate, all of existence passed over by nonexistence, the gate leading nowhere, and they watched the tea spill copious ribbony curls of vapor, watched their breath join the mist slowly twisting and turning, twisting and turning.

Saeed, he relished the whole game, the way the country flexed his wits and rewarded him; he charmed it, cajoled it, cheated it, felt great tenderness and loyalty toward it. When it came time, he who had jigged open every back door, he who had, with photocopier, Wite-Out, and paper cutter, spectacularly sabotaged the system (one skilled person at the photocopy machine, he assured Biju, could bring America to its knees), he would pledge emotional allegiance to the flag with tears in his eyes and conviction in his voice. The country recognized something in Saeed, he in it, and it was a mutual love affair. Ups and downs, sometimes more sour than sweet, maybe, but nonetheless,

beyond anything the INS could imagine, it was an old-fashioned romance.

The repetition had willed her, anticipated her, cursed her, and certain moves made long ago had produced all of them: Sai, judge, Mutt, cook, and even the mashed-potato car.

Seventy percent of your tendency to gain weight is determined by your parentage. Obesity is overwhelmingly inherited.

It would be a relief to know that my mother was suffering from loss and terrible grief, not from…’ She had no need to go on. Terrible grief was not inherited. Madness and melancholia were.

These people are just louts, and that’s the truth,

He had told her the story of his brave ancestors in the army, but why didn’t he ever speak of his family here and now?

Without naïveté, father and son would have been defeated; had they aimed lower, according to the logic of probability, they would have failed.

All I had to do was open a book to see the stories flow from the page To another, to see memories engraved on paper. I have spent my life immersed in the pages of books in the absence of relationships Humanity formed relationships with paper characters. I experienced love and loss through inherited stories. I experienced adolescence by dependence. My world is an intertwined network of words

The hormonal profile of a baby is influenced by the environment in the mother’s body before birth, setting up a tendency for high insulin levels and associated obesity later in life. The explanation of obesity as a caloric imbalance simply cannot account for this predominantly genetic effect, since eating and exercise are voluntary behaviors. Obesity as a hormonal imbalance more effectively explains this genetic effect. But inherited factors account for only 70 percent of the tendency to obesity that we observe.

As I wrote this book, though, I realized that m joy at these two inheritances came at other people’s expense; that the land that allowed the Chickasaws to become two of the wealthiest and most influential tribes in Oklahoma came from other Native peoples who previously had lived upon it; that the land that allowed my family and hundreds of others in Indian Territory to become Black property owners was part of the broader theft of Indian land that also led to the loss of much Native sovereignty, culture, and language. I characterize the different protagonists that populate my book as settlers because my perspective as their descendant has helped me to see how their freedoms and opportunities were begotten by impeding the freedoms and opportunities of others. The sources I’ve analyzed demonstrate that my ancestors’ involvement and investment in this settler colonial process made their lives subtly easier and helped them survive. They were in difficult circumstances—forced migrations across oceans and across lands—but they were not forced to use the specific language and actions they chose. Though they were limited by their circumstances, as we all are, they actively chose their path in the midst of a myriad of difficult decisions. I few looked at just this, would it not be clear? Would we not consider them settlers? Reconciling divergent histories has granted me another way of looking at these peoples and places: a as heightened example of how oppressed people can oppress other people—no matter how trite that may seem.

And we must pray for a generation who will inherit a grief that they do not own.

Human life was stinking, corrupt, and meanwhile there were beautiful creatures who lived with delicacy on the earth without doing anyone any harm. “ We should be dying,” the judge almost wept.

immigration, so often presented as a heroic act, could just as easily be the opposite; that it was cowardice that led many to America; fear marked the journey, not bravery; a cockroachy desire to scuttle to where you never saw poverty, not really, never had to suffer a tug to your conscience; where you never heard the demands of servants, beggars, bankrupt relatives, and where your generosity would never be openly claimed; where by merely looking after your own wife-child-dog-yard you could feel virtuous.

This was how history moved, the slow build, the quick burn, and in an incoherence, the leaping both backward and forward, swallowing the young into old hate. The space between life and death, in the end, too small to measure.

Love was the ache, the anticipation, the retreat, everything around it but the emotion itself.

Nina suddenly had a picture in her head. It was as if June had given her a box—as if every parent gives their children a box—full of the things they carried. June had given her children this box packed to the brim with her own experiences, her own treasures and heartbreaks. Her own guilts and pleasures, triumphs and losses, values and biases, duties and sorrows. And Nina had been carrying around this box her whole life, feeling the full weight of it. But it was not, Nina saw just then, her job to carry the full box. Her job was to sort through the box. To decide what to keep, and to put the rest down. She had to choose what, of the things she inherited from the people who came before her, she wanted to bring forward. And what, of the past, she wanted to leave behind.

There was grace in forgetting and giving up, she reminded it; it was childish not to—everyone had to accept imperfection and loss in life.

Never again could she think there was but one narrative and that this narrative belonged only to herself, that she might create her own tiny happiness and live safely within it.

When we started Nalanda in 2007, there was a lot of buzz around a company called Eicher Motors led by a young, dynamic guy called Siddhartha Lal. Lal had inherited a hodgepodge of poor-quality businesses from his father in 2004. They manufactured motorcycles, footwear, garments, tractors, trucks, auto components, and a few other products, and none was an industry leader. In a remarkably bold strategic move, Lal decided to divest thirteen of the fifteen businesses to focus on just two products: trucks and motorcycles.30 Almost every analyst was gung ho about the future of Eicher; they were all taken in by its dynamic leader who was aggressively culling businesses, something that Indian firms rarely did. However, in 2007, this was a turnaround story with no empirical evidence of success. The company’s biggest hit, the Enfield Classic motorcycle, was launched only in 2010. We decided not to invest in the business. By the 2010s, the company’s motorcycles had taken on cult status in the Indian consumer’s mind. Sales exploded from just 52,000 units in 2009 to 822,000 units in 2019: a sixteen-fold growth. If you had listened to what we had to say about the business, you would not have invested. Your opportunity loss? Seventy times your money from 2007 until 2021. Tesla and Eicher Motors are the kinds of type II error we will inevitably commit because we reject highly indebted businesses, rapidly evolving industry landscapes, and turnarounds.

He had anticipated this and had tried to indicate to her long before how she must look at love; it was tapestry and art; the sorrow of it, the loss of it, should be part of the intelligence, and even a sad romance would be worth more than any simple bovine happiness.

goat. An accident, they said, and there was nobody to blame—it was just fate in the way fate has of providing the destitute with a greater quota of accidents for which nobody can be blamed.

Time might have died in the house that sat on the mountain ledge, its lines grown indistinct with moss, its roof loaded with ferns, but with each letter, the cook trundled toward the future.

Close up, they could see dozens of people defecating onto the tracks, rinsing their bottoms with water from a can. "Dirty people," she said, "poverty is no excuse, no it isn’t, no don’t try and tell me that. Why must they do such things here?

Everyone knows," said the cook. "Coastal people eat fish and see how much cleverer they are, Bengalis, Malayalis, Tamils. Inland they eat too much grain, and it slows the digestion—especially millet—forms a big heavy ball. The blood goes to the stomach and not to the head. Nepalis make good soldiers, coolies, but they are not so bright at their studies. Not their fault, poor things.

She sometimes thought herself pretty, but as she began to make a proper investigation, she found it was a changeable thing, beauty. No sooner did she locate it than it slipped from her grasp; instead of disciplining it, she was unable to refrain from exploiting its flexibility. She stuck her tongue out at herself and rolled her eyes, then smiled beguilingly. She transformed her expression from demon to queen. When she brushed her teeth, she noticed her breasts jiggle like two jellies being rushed to the table. She lowered her mouth to taste the flesh and found it both firm and yielding. This plumpness jiggliness firmness softness, all coupled together in an unlikely manner, must surely give her a certain amount of bartering power?

The more pampered you are the more pampered you will be the more presents you receive the more presents you will get the more presents you receive the more you are admired the more you will be admired the more you are admired the more presents you will get the more pampered you will be— (Page 102).

This was what happened, he had learned by now. You lived intensely with others, only to have them disappear overnight, since the shadow class was condemned to movement. The men left for other jobs, towns, got deported, returned home, changed names. Sometimes someone came popping around a corner again, or on the subway, then they vanished again. (Page 109).

crowd. By their manner, dress, and accent, they tried to convey to the officials that they were a preselected, numerically restricted, perfect-for-foreign-travel group, skilled in the use of knife and fork, no loud burping, no getting up on the toilet seat to squat as many of the village women were doing at just this moment never having seen the sight of such a toilet before, pouring water from on high to clean their bottoms and flooding the floor with bits of soggy shit.

When people fail to respect the P/PC Balance in their use of physical assets in organizations, they decrease organizational effectiveness and often leave others with dying geese. For example, a person in charge of a physical asset, such as a machine, may be eager to make a good impression on his superiors. Perhaps the company is in a rapid growth stage and promotions are coming fast. So he produces at optimum levels—no downtime, no maintenance. He runs the machine day and night. The production is phenomenal, costs are down, and profits skyrocket. Within a short time, he’s promoted. Golden eggs! But suppose you are his successor on the job. You inherit a very sick goose, a machine that, by this time, is rusted and starts to break down. You have to invest heavily in downtime and maintenance. Costs skyrocket; profits nose-dive. And who gets blamed for the loss of golden eggs? You do. Your predecessor liquidated the asset, but the accounting system only reported unit production, costs, and profit. The P/PC Balance is particularly important as it applies to the human assets of an organization—the customers and the employees. I

His face seemed distanced by what looked like white powder over dark skin—or was it just the vapor? And from him came a faint antibiotic whiff of cologne, a little too far from perfume, a little too close to a preserving liquid. There was more than a hint of reptile in the slope of his face, the wide hairless forehead, the introverted nose, the introverted chin, his lack of movement, his lack of lips, his fixed gaze. Like other elderly people, he seemed not to have traveled forward in time but far back. Harking to the prehistoric, in attendance upon infinity, he resembled a creature of the Galápagos staring over the ocean.

Cortisol regulates cell function by binding to glucocorticoid receptors which regulate the transcription of many genes. It can also activate mineralocorticoid receptors, but it does not normally do so because most cells containing mineralocorticoid receptors also express an enzyme, 11β-hydroxysteroid dehydrogenase type 2 (11β-HSD2), which converts cortisol to its inactive metabolite, cortisone. Loss of the protection of mineralocorticoid receptors by inhibition of 11β-HSD2 (e.g. by liquorice or as a result of an inherited enzyme defect) results in cortisol acting like aldosterone as a potent sodium-retaining steroid (see Box 20.49, p. 777).

The phenomenon that Powell stumbled onto has a name: shifting baselines syndrome... Every generation of scientist accepts the oceans as it inherits them... when the next generation of scientists start their careers, they don't see the oceans as depleted; that depleted condition becomes their baseline, against which they'll measure any subsequent losses in their lifetimes... All of us adopt the natural world we encounter in childhood as our psychological baseline -- an expectation of how things should be --and gauge the changes we see against that norm... It also can leave us , the public, unsure how to feel about conservation's supposedly feel-good success stories.

now; it was not then. Satisfied that he had cowed me sufficiently, he mounted his chariot and snapped the reins, flying back into the dark clouds that had concealed his approach. From that day to this I have mourned the loss of my unnamed friend and cursed the name of Thor. He ripped from me the wonder of the ocean; he stole from all men the knowledge of a world they can never inherit. The Finns may no longer

Jemu watched his father disappear. He didn’t throw the coconut and he didn’t cry. Never again would he know love for a human being that wasn’t adulterated by another, contradictory emotion.

Even the tail of the Sphinx is wrapped around its right hind paw signaling thereby the Earth's direction of rotation as we see with Menkaure's spatial lag (i.e., longitudinal and hence related to the Sunrise) in reference to the other two pyramids. With all other clues popping up in my research, this adds up to the evidence that there were a certain type of knowledge which the later generations of the ancient Egyptians were not aware of even though the structures and monuments of Egypt testified for its presence as we especially observe on the Sphinx. This is an unequivocal manifestation of the loss of that knowledge as a consequence of rebellion and revolution instead of uninterrupted inheritance and authentic tradition.

Esi stared at her mother then, and it was as though she were seeing her for the first time. Maame was not a whole woman. There were large swaths of her spirit missing, and no matter how much she loved Esi, and no matter how much Esi loved her, they both knew in that moment that love could never return what Maame had lost. And Esi knew, too, that her mother would die rather than run into the woods ever again, die before capture, die even if it meant that in her dying, Esi would inherit that unspeakable sense of loss, learn what it meant to be un-whole.

The past was great for white people (and white men in particular) because their positions went largely unchallenged. In understanding the power of white fragility, we have to notice that the mere questioning of those positions triggered the white fragility that Trump capitalized on. There has been no actual loss of power for the white elite, who have always controlled our institutions and continue to do so by a very wide margin. Of the fifty richest people on earth, twenty-nine are American. Of these twenty-nine, all are white, and all but two are men (Lauren Jobs inherited her husband’s wealth, and Alice Walton her father’s).

And Jeanette has wondered whether loss unspoken becomes an inherited trait.

a technology fair on cow dung gas stoves was being attended by delegates from all over the

But Citi had problems of its own and wanted the FDIC to limit the losses it might inherit from Wachovia.

when you left, you took all of us with you and we inherited all the hurt

It is an extraordinary sight, this place where people have come across the ages in the hope of healing. Its surround is worn like pumice, with the carved centrepieces fitted in haphazardly, as though borrowed from somewhere else. It has the air of a place that has waited patiently for a long time for someone to come along and worship, and now it has me standing awkwardly before it, at a loss. It crackles with magic, but I have no template for how to behave around it, no tradition or culture that prepared me for this, There was once a chain of understanding that stretched across generations, but that was broken long ago. All I have inherited is the forgetting.

إن أعظم حب هو الذي لا يبدو للعيان

الزمن يمضي والأشياء تتغير. أي شيء في الماضي ظل على حاله ولم يتغير؟ الحاضر يغير الماضي، إذا نظرت خلفك لن تجد ما تركته وراءك

21. The habit of indiscriminate spending. The spendthrift cannot succeed, mainly because he stands eternally in fear of poverty. Form the habit of systematic saving by putting aside a definite percentage of your income. Money in the bank gives one a very safe foundation of courage when bargaining for the sale of personal services. Without money, one must take what one is offered, and be glad to get it. 22. Lack of enthusiasm. Without enthusiasm one cannot be convincing. Moreover, enthusiasm is contagious, and the person who has it, under control, is generally welcome in any group of people. 23. Intolerance. The person with a closed mind on any subject seldom gets ahead. Intolerance means that one has stopped acquiring knowledge. The most damaging forms of intolerance are those connected with religious, racial, and political differences of opinion. 24. Intemperance. The most damaging forms of intemperance are connected with eating, strong drink, and sexual activities. Over-indulgence in any of these is fatal to success. 25. Inability to cooperate with others. More people lose their positions and their big opportunities in life, because of this fault, than for all other reasons combined. It is a fault which no well-informed businessman or leader will tolerate. 26. Possession of power that was not acquired through self effort. (Sons and daughters of wealthy men, and others who inherit money which they did not earn). Power in the hands of one who did not acquire it gradually is often fatal to success. Quick riches are more dangerous than poverty. 27. Intentional dishonesty. There is no substitute for honesty. One may be temporarily dishonest by force of circumstances over which one has no control, without permanent damage. But, there is no hope for the person who is dishonest by choice. Sooner or later, his deeds will catch up with him, and he will pay by loss of reputation, and perhaps even loss of liberty. 28. Egotism and vanity. These qualities serve as red lights which warn others to keep away. They are fatal to success. 29. Guessing instead of thinking. Most people are too indifferent or lazy to acquire facts with which to think accurately. They prefer to act on “opinions” created by guesswork or snap-judgments. 30. Lack of capital. This is a common cause of failure among those who start out in business for the first time, without sufficient reserve of capital to absorb the shock of their mistakes, and to carry them over until they have established a reputation. 31. Under this, name any particular cause of failure from which you have suffered that has not been included in the foregoing list.

In addition to the physical aspects of the work, I'm here to recreate my own personal story, my own narrative. For years—a lifetime, really—when I thought about my life, I saw it through the lens of other people, usually my parents, sometimes my sib-lings. If they told me I was this, that, or the other type of person, I usually took their words at face value, even when the descriptions sounded negative, even when I fought their pronouncements. But translation is all about making decisions, hundreds, even thousands of decisions. Maybe a new way exists to look at myself, at my life. At long last, I’ll take those same words and events to come up with different meanings, different interpretations, ones I've reached on my own, stripping away others' interpretations of who I am. (9)

The translator in me--always at work, even in English-wants to understand the intent of his words. This is where the meaning must lie, right? With the filters turned off, the translator's mind is unfettered by others' words, actions, or opinions, or even by their mere presence. (15)

By this time, we had all slung so many words at each other. (62)

I feel powerless to make decisions about what should or shouldn’t be thrown out down here. (88)

In my case, I felt like I'd been drowning in a sea of words, words that, more often than not, bore no resemblance to their dictionary definitions. What was the point of communicating if, inevitably, a subtext bubbled up, one I had trouble making sense of in my naïveté, in my confusion? What was the point if a word's meaning had been distorted to fit secret agendas, flip-flopped for unknown ulterior motives, withheld for other reasons? Translating what anyone said had become impossible for me, my work with languages, my love of words failing me when it came to my own family. All my dictionaries proved useless in trying to decipher a lifetime of communication fraught with subtexts buried beneath more subtexts. (134)

Why did she keep these random items? How did they make the cut? Maybe she felt it had to be her decision what to keep, what to discard, just as it's my turn now, my decision as I go room to room, playing God with my parents' possessions. (148)

When you're translating a document or a speech, if you don't have all the words, you don't have all the meaning. I'd only had my words thus far, my thoughts, not hers. That had given me an incomplete picture, one with pockets of omissions… (154)

In my own way, maybe that's what I'm doing here, searching this home for anything that is evidence of my parents' love for me, for clues to the puzzle, translations of their behavior toward me. (156)

Translating. It’s exhausting (166).

Translation involves more than the deciphering of words, words strung together in sentences, in paragraphs, in dialogue, in the years of a life. After all, a machine can do that if you feed all the data into it. Translation also involves making sense of what’s left unspoken, those ellipses, blank spaces, the dot-dot-dots when you have to guess what’s happening in the person’s mind, what the silent messages mean. It calls for the translation of surrounding events, the cultural context, as well as the translation of nonverbal communication. What was being said through that certain look, that ever-so-tiny smile, that flash of a grimace? That spark of anger? Those sarcastic comments? Those prolonged silences? What did it all mean? (249)

The most difficult thing for me to translate to date, though, has been my own life (250).

We no longer had a lingua franca after we moved there. We consisted of six people, our own little Tower of Babel… Six people speaking many different languages, none of them mutually intelligible. Six people bumping into each other in the dark, no longer able to understand each other, wounding one other in the process (257).

Admittedly, a number of the translations of my life, of what went on in Ivy Lodge, are loose at best, warranting multiple-choice answers, never ideal in the scientifically based world of translation. You're supposed to go from the source language (the language being translated) to the target language (the language being translated into). A translation is only good when the translator knows--or can surmise--the intention of the person being translated, understands with a fair amount of confidence the exact meaning of that source language. Maybe that's one problem with my attempts to translate my family. Maybe my parents remained unclear in their own minds what they wanted to say, what their words and behavior meant, what their underlying motivation was. In that case, it makes translation doubly difficult if the source of the words and events to be translated is lost in a sea of linguistic confusion. Translators need patterns to make sense out of foreign words, or it all becomes a hodgepodge of meaningless sounds and symbols. Chaos (256).

The loss of empire deprived Spain’s over-large officer corps, which had been inherited from the continuous wars of the 19th century, of any meaningful external defensive role. In so doing, imperial defeat turned the military into a powerful internal political lobby determined to find a new role while guarding against any loss of income or prestige in the interim.

Sai had wondered, Should humans conquer the mountain or should they wish for the mountain to possess them?

old hatreds are endlessly retrievable.

I will always be poor in spirit. But by boundaries help me find the time to receive the kingdom of heaven. I will always mourn the losses I suffer in this lifetime. But setting limits helps me find the comfort I need from God and others. I will always be meek and gentle. But being a separate person helps me take the initiative to inherit the earth. Thank you Lord. Thank you for the hope you gave me. And for taking me and those I love along your path.

Life goes on and we visit and revisit our separations and losses. We mourn them again and again, every time from a different place. We think about them, discover new layers, process from different angles. We accept them and give these losses new meanings.

A stick insect as big as a small branch climbed the steps.

There is a small ncRNA called BC1 which is expressed in specific neurons in mice. When researchers at the University of Munster in Germany deleted this ncRNA, the mice seemed fine. But then the scientists moved the mutant animals from the very controlled laboratory setting into a more natural environment. Under these conditions, it became clear that the mutants were not the same as normal mice. They were reluctant to explore their surroundings and were anxious37. If they had simply been left in their cages, we would never have appreciated that loss of the BC1 ncRNA actually had a quite pronounced effect on behaviour. A clear case of what we see being dependent on how we look.

Duchenne muscular dystrophy is a severe muscle wasting disease caused by mutations in the X-linked DYSTROPHIN gene. This is a large gene that encodes a big protein which acts as an essential shock absorber in muscle fibres. Boys carrying certain mutations in DYSTROPHIN suffer major muscle loss that usually results in death in the teenage years. Females with the same mutation are usually symptom-free. The reason for this is that muscle has a very unusual structure. It is called a syncytial tissue, which means that lots of individual cells fuse and operate almost like one giant cell, but with lots of discrete nuclei. This is why most females with a DYSTROPHIN mutation are symptom-free. There is enough normal DYSTROPHIN protein encoded by the nuclei that switched off the mutated DYSTROPHIN gene to keep this syncytial tissue functioning healthily

5. The kezazah ceremony. In the Jerusalem Talmud and elsewhere in the writings of the sages, we are told that at the time of Jesus the Jews had a method of punishing any Jewish boy who lost his family inheritance to Gentiles. Such a loss was considered particularly shameful, and the horror of that shame is reflected in the Dead Sea Scrolls.

Only in the very extreme cases of our civilization can we find anything that covers the experiences of the ancients. For the innate depravity of shame lies in the fact that spiritual life was then dependent upon a certain number and a certain sort of ideas. Good breeding was a family treasure, possibly not differing greatly to our eyes as regards the different families, but in reality distinctively marked from earliest youth, stamped by traditions, determined by environment, and consequently not easily changed. Personality was far less mobile than now, and was far less capable of recuperation. If a kinsman lost an idea, he could not make good the loss by taking up ideas from the other side; as he is bound to the family circle in which he grew up, so he is dependent upon the soulconstituents fostered in him. The traditions and reminiscences of his people, the enjoyment of ancient heirlooms and family property, the consciousness of purpose, the pride of authority and good repute in the judgement of neighbours found in his circle, make up his world, and there is no spiritual treasury outside on which he can draw for his intellectual and moral life. A man nowadays may be excluded from his family, whether this consist of father, mother, brothers and sisters, or a whole section of society; and he need not perish on that account, because no family, however large, can absorb the entire contents of a reasonably well-equipped human being's soul. He has parts of himself placed about here and there; even nature is in spiritual correspondence with him. But man as a member of a clan has a void about him; it need not mean that his kinsmen lack all wider interest, it does not mean that he is unable to feel himself as member of a larger political and religious community; but these associations are, in the first place, disproportionately weak, so that they cannot assert themselves side by side with frith, and further, they are only participated in through the medium of kinship or frith, so that they can have no independent existence of their own. A man cast off from his kin cannot appeal to nature for comfort, for its dominant attribute is hostility, save in the form where it faces him as inspired by humankind, cultivated and inhabited; and in the broad, fair fields it is only the land of his inheritance that meets him fully and entirely with friendly feelings. It will also be found that in cases where a niding is saved to the world by being received into a new circle, a family or a company of warriors, he does not then proceed by degrees from his former state over to the new; he leaps across a channel, and becomes a new man altogether.

[...] an exhaustion caused by a loss of meaning, an awareness that the civilisation was ‘no longer accumulating’ but living off a dwindling cultural capital. If that was the case in the late nineteenth century then how much stronger is the case today, when we live on even smaller portions of that inheritance and breathe even further away from the sources that gave that culture energy.

Know Your Ground Despite my blistered hands And calloused knuckles And over-taxed knees I cannot grow tomatoes It’s the soil, they said, Have your tested your levels? Calcium. Sand. Nitrogen. Clay. You must know your ground. But only lately have I walked this land Of my inheritance, Only recently looked At the wild mystery That lives beneath my toes, Only newly raked My fingers through earth And wondered, Is this bone that eroded To silt in my hand? Life that bled iron To fashion this bed? History that tastes So sweet on my tongue? In my frivolous hunger I surrendered my birthright. In your just disapproval I fled from my ground And now I fear this dormant soil Will never grow for me.

At the beginning of one session when I asked carelessly, 'How are you?' Archie gently reminded me of my insensitivity. 'That's a difficult question, to which I only have a complicated answer.' I should have known better. The number of times friends and clients have told me people ask, 'How are you?' and they want to scream, 'How the hell do you think I am, given...? I asked Archie if there was a better question, remembering the Sheryl Sandberg suggestion: 'How are you today?' He said, 'I don't think people really want to hear the answer. They want to hear you're fine so they don't have to put a lot of effort in. I've noticed people tend to stay away now. My social network has shrunk. It isn't deliberate. They feel helpless... If they ask I tend to talk around the edges.' I was moved by the truth of his words, and how isolating suffering can be. I told him I really wanted to know.

But Biju went to Jackson Heights, and from a store like a hangar he bought: a TV and VCR, a camera, sunglasses, baseball caps that said "NYC" and "Yankees" and "I Like My Beer Cold and My Women Hot," a digital two-time clock and radio and cassette player, waterproof watches, calculators, an electric razor, a toaster oven, a winter coat, nylon sweaters, polyester-cotton-blend shirts, a polyurethane quilt, a rain jacket, a folding umbrella, suede shoes, a leather wallet, a Japanese-made heater, a set of sharp knives, a hot water bottle, Fixodent, saffron, cashews and raisins, aftershave, T-shirts with "I love NY" and "Born in the USA" picked out in shiny stones, whiskey, and, after a moment of hesitation, a bottle of perfume called Windsong . . . who was that for? He didn’t yet know her face.

do. What could his father have known? This way of leaving your family for work had condemned them over several generations to have their hearts always in other places, their minds thinking about people elsewhere; they could never be in a single existence at one time. How wonderful it was going to be to have things otherwise.

The judge was pained by the scene of them before they’d even properly embarked on the evening—two white-haired Fitzbillies in the corner of the club, water-stained durries, the grimacing head of a stuffed bear slipping low, half the stuffing fallen out. Wasps lived in the creature’s teeth, and moths lived in its fur, which also fooled some ticks that had burrowed in, confident of finding blood, and died of hunger.

But profit could only be harvested in the gap between nations, working one against the other. They were damning the third world to being third-world.

Again they went to court and again they would go to court with their unshakable belief in the system of justice. Again they lost. Again they would lose. The man with the white curly wig and a dark face covered in powder, bringing down his hammer, always against the native, in a world that was still colonial.

Then the judge burst out, despite himself: "YES! YES! YES! They were bad. They were part of it. And we were part of the problem, Bose, exactly as much as you could argue that we were part of the solution.

The judge walked into the kitchen and found two green chilis looking ridiculous in a tin cup on a wooden stand that read "Best Potato Exhibit 1933." Nothing else.

But he couldn’t manage to keep this up. He now pleaded directly with the judge: "We’re friends, aren’t we? "Aren’t we? Aren’t we friends?" "Time passes, things change," said the judge, feeling claustrophobia and embarrassment. "But what is in the past remains unchanged, doesn’t it?" "I think it does change. The present changes the past. Looking back you do not find what you left behind, Bose." The judge knew that he would never communicate with Bose again.

existence. When you build on lies, you build strong and solid. It was the truth that undid you. He couldn’t knock down the lies or else the past would crumble, and therefore the present. . . . But he now acquiesced to something in the past that had survived, returned, that might, without his paying too much attention, redeem him—

This granddaughter whom he didn’t hate was perhaps the only miracle fate had thrown his way. .

They should kick the bastards back to Nepal," continued Mr. Iype. "Bangladeshis to Bangladesh, Afghans to Afghanistan, all Muslims to Pakistan, Tibetans, Bhutanese, why are they sitting in our country?" "Why are we sitting here?" "This country is different," he said without shame. "Without us what would they do?

They were no longer relevant to each other’s lives except for the hope that they would be relevant.