Joining New Group Quotes

What some now call 'emerging Christianity' or 'the emerging church' is not something you join, establish, or invent. You just name it and then you see it everywhere- already in place! Such nongroup groups, the 'two or three' gathered in deep truth, create a whole new level of affiliation, dialogue, and friendship...

I’m very fond of of suddenly adopting a new set of ideals in order to receive welcome from any rigid group of weirdos.

burning in hell this piece of me fits in nowhere as other people find things to do with their time places to go with one another things to say to each other. Iam burning in hell some place north of Mexico. flowers don’t grow here. I am not like other people other people are like other people. they are all alike: joining grouping huddling they are both gleeful and content andIam burning in hell. my heart is a thousand years old. I am not like other people. I’d die on their picnic grounds smothered by their flags slugged by their songs unloved by their soldiers gored by their humor murdered by their concern. I am not like other people. Iam burning in hell. the hell of myself.

David sat in the teacher’s lounge. Two other shlemiels sat on the other side, getting coffee. Sports, movies, conversation. He would have to join the group. The new assistant principal was to join them this afternoon. Just say hello. He got up and got coffee. David held the hot coffee and pretended to drink it. Didn’t want to spill on his white shirt. Then a tall slender woman walked in with the main campus principal, Edmond, and she looked around. Now would come the meet and greet. Fresh meat. Edmond turned to him. “This is David Bar David, Doctor Bar David. Math.” The thin woman reached out her hand and David shook it. “My,” she said, “such a warm hand.” “But a cold heart,” he said.

Finally, at age seventy, Goodman was able to get the diagnosis and access to services he needed. Joining a support group for adults run by the Asperger’s Association of New England, he says, was “like coming ashore after a life of bobbing up and down in a sea that seemed to stretch to infinity in all directions.

Look creatively at your resume, work experience, physical habits, and hobbies and compile a list of all the groups, past and present, that you can associate yourself with.

There is, however, something odd about this pattern. Other than joining a political party, it is hard to think of any other sort of community that people join by agreeing to a set of principles. Imagine joining a knitting group. Does anyone go to a knitting group and ask if the knitters believe in knitting or what they hold to be true about knitting? Do people ask for a knitting doctrinal statement? Indeed, if you start knitting by reading a book about knitting or a history of knitting or a theory of knitting, you will very likely never knit.

This was something new. Or something old. I didn’t think of what it might be until after I had let Aubrey go back to the clinic to bed down next to her child. Bankole had given him something to help him sleep. He did the same for her, so I won’t be able to ask her anything more until she wakes up later this morning. I couldn’t help wondering, though, whether these people, with their crosses, had some connection with my current least favorite presidential candidate, Texas Senator Andrew Steele Jarret. It sounds like the sort of thing his people might do—a revival of something nasty out of the past. Did the Ku Klux Klan wear crosses—as well as burn them? The Nazis wore the swastika, which is a kind of cross, but I don’t think they wore it on their chests. There were crosses all over the place during the Inquisition and before that, during the Crusades. So now we have another group that uses crosses and slaughters people. Jarret’s people could be behind it. Jarret insists on being a throwback to some earlier, “simpler” time. Now does not suit him. Religious tolerance does not suit him. The current state of the country does not suit him. He wants to take us all back to some magical time when everyone believed in the same God, worshipped him in the same way, and understood that their safety in the universe depended on completing the same religious rituals and stomping anyone who was different. There was never such a time in this country. But these days when more than half the people in the country can’t read at all, history is just one more vast unknown to them. Jarret supporters have been known, now and then, to form mobs and burn people at the stake for being witches. Witches! In 2032! A witch, in their view, tends to be a Moslem, a Jew, a Hindu, a Buddhist, or, in some parts of the country, a Mormon, a Jehovah’s Witness, or even a Catholic. A witch may also be an atheist, a “cultist,” or a well-to-do eccentric. Well-to-do eccentrics often have no protectors or much that’s worth stealing. And “cultist” is a great catchall term for anyone who fits into no other large category, and yet doesn’t quite match Jarret’s version of Christianity. Jarret’s people have been known to beat or drive out Unitarians, for goodness’ sake. Jarret condemns the burnings, but does so in such mild language that his people are free to hear what they want to hear. As for the beatings, the tarring and feathering, and the destruction of “heathen houses of devil-worship,” he has a simple answer: “Join us! Our doors are open to every nationality, every race! Leave your sinful past behind, and become one of us. Help us to make America great again.

When he moved to New York after college, in the eighties, Arthur Less tried his hardest to be a good gay. He joined a gym that turned out to be a sex dungeon. He joined a political party that turned out to believe a conspiracy theory about government health clinics. He joined a German-language society that turned out to be a sex dungeon. He joined a book group that turned out to be only for a political party. He joined a role-playing game club that turned out to be a sex dungeon. He joined a sex dungeon that turned out to be a government health clinic. It was all so confusing.

The first gang members who joined the military were known as the Hounds, a group of former New York gang members.

When asked why he wrote the book, Freed said: In the 1980s, I joined the small group of anthropologists who were writing about the history of their subject. I believed that I could add some balance to American anthropological history, and that the best place to start was with museums— where the story began. The more I delved into the archives, the more I was fascinated. I was hooked.

These are coral islands, slowly raised, but continuous, created by the daily work of polypi. Then this new island will be joined later on to the neighboring groups, and a fifth continent will stretch from New Zealand and New Caledonia, and from thence to the Marquesas. One day, when I was suggesting this theory to Captain Nemo, he replied coldly: "The earth does not want new continents, but new men.

All the people within reach had suspended their business, or their idleness, to run to the spot and drink the wine. The rough, irregular stones of the street, pointing every way, and designed, one might have thought, expressly to lame all living creatures that approached them, had dammed it into little pools; these were surrounded, each by its own jostling group or crowd, according to its size. Some men kneeled down, made scoops of their two hands joined, and sipped, or tried to help women, who bent over their shoulders, to sip, before the wine had all run out between their fingers. Others, men and women, dipped in the puddles with little mugs of mutilated earthenware, or even with handkerchiefs from women’s heads, which were squeezed dry into infants’ mouths; others made small mud-embankments, to stem the wine as it ran; others, directed by lookers-on up at high windows, darted here and there, to cut off little streams of wine that started away in new directions; others devoted themselves to the sodden and lee-dyed pieces of the cask, licking, and even champing the moister wine-rotted fragments with eager relish. There was no drainage to carry off the wine, and not only did it all get taken up, but so much mud got taken up along with it, that there might have been a scavenger in the street, if anybody acquainted with it could have believed in such a miraculous presence.

Story time. In September of 1869, there was a terrible fire at the Avondale coal mine near Plymouth, Pennsylvania. Over 100 coal miners lost their lives. Horrific conditions and safety standards were blamed for the disaster. It wasn’t the first accident. Hundreds of miners died in these mines every year. And those that didn’t, lived in squalor. Children as young as eight worked day in and out. They broke their bodies and gave their lives for nothing but scraps. That day of the fire, as thousands of workers and family members gathered outside the mine to watch the bodies of their friends and loved ones brought to the surface, a man named John Siney stood atop one of the carts and shouted to the crowd: Men, if you must die with your boots on, die for your families, your homes, your country, but do not longer consent to die, like rats in a trap, for those who have no more interest in you than in the pick you dig with. That day, thousands of coal miners came together to unionize. That organization, the Workingmen’s Benevolent Association, managed to fight, for a few years at least, to raise safety standards for the mines by calling strikes and attempting to force safety legislation. ... Until 1875, when the union was obliterated by the mine owners. Why was the union broken so easily? Because they were out in the open. They were playing by the rules. How can you win a deliberately unfair game when the rules are written by your opponent? The answer is you can’t. You will never win. Not as long as you follow their arbitrary guidelines. This is a new lesson to me. She’s been teaching me so many things, about who I am. About what I am. What I really am. About what must be done. Anyway, during this same time, it is alleged a separate, more militant group of individuals had formed in secret. The Molly Maguires. Named after a widow in Ireland who fought against predatory landlords, the coal workers of Pennsylvania became something a little more proactive, supposedly assassinating over two dozen coal mine supervisors and managers. ... Until Pinkerton agents, hired by the same mine owners, infiltrated the group and discovered their identities. Several of the alleged Mollies ended up publicly hanged. Others disappeared. You get the picture. So, that’s another type of secret society. The yeah-we’re-terrorists-but-we-strongly-feel-we’re-justified-and-fuck-you-if-you-don’t-agree society. So, what’s the moral of this little history lesson? This sort of thing happens all day, every day across the universe. It happens in Big Ways, and it happens in little ways, too. The strong stomp on the weak. The weak fight back, usually within the boundaries of the rat trap they find themselves confined. They almost always remain firmly stomped. But sometimes, the weak gather in secret. They make plans. They work outside the system to effect change. Like the Mollies, they usually end up just as stomped as everyone else. But that’s just life. At least they fucking tried. They died with their boots on, as much as I hate that expression. They died with their boots on for their people, their family, not for some rich, nameless organization that gives no shits whether they live or die. Or go extinct. Or are trapped for a millennia after they’re done being used. In my opinion, that’s the only type of society that’s worth joining, worth fighting for. Sure, you’re probably gonna die. But if you find yourself in such a position where such an organization is necessary, what do you have to lose? How can you look at yourself if you don’t do everything you can? And that brings us to the door you’re standing in front of right now. What does all this have to do with what you’re going to find on the other side? Nothing!

Shortly after the American Revolution, Craig decided to start a new life in a freer place. Joining his brother Lewis, he led an exodus of six hundred people to what is present-day Kentucky. The group called itself “the Travelling Church.” The Kentucky they arrived in was a place of transition, new and unknown. To many, even the state’s name was a mystery. The Cherokee said it meant “dark and bloody ground,” but the Iroquois’s interpretation of Kanta-ke translated to “meadow-land.” The Wyandote interpreted it as “the land of tomorrow,” while the Shawnee claimed it meant “at the head of the river.” Others said it was simply a name invented by white people. The frontiersmen who had lived

The ending of the existing social order and the renewal of life with the aid of the new principles can be accomplished only by concentrating all the means of social existence in the hands of our committee, and the proclamation of compulsory physical labour for everyone. The committee, as soon as the present institutions have been overthrown, proclaims that everything is common property, orders the setting up of workers' societies (artels) and at the same time publishes statistical tables compiled by experts and pointing out what branches of labour are most needed in a certain locality and what branches may run into difficulties there. For a certain number of days assigned for the revolutionary upheaval and the disorders that are bound to follow, each person must join one or another of these artels according to his own choice... All those who remain isolated and unattached to workers' groups without sufficient reason will have no right of access either to the communal eating places or to the communal dormitories, or to any other buildings assigned to meet the various needs of the brother-workers or that contain the goods and materials, the victuals or tools reserved for all members of the established workers' society; in a word, he who without sufficient reason has not joined an artel, will be left without means of subsistence. All the roads, all the means of communication will be closed to him; he will have no other alternative but work or death.

The Germans, therefore, practiced them. In order not to be eaten alive by the next round of legislation, virtually everyone joined or identified himself with a group (since an isolated individual had no chance against large, vocal blocs). And every group knew only one policy: to demand new economic benefits from the government and/or new legislative sanctions against the other groups.

Suffice it to say I was compelled to create this group in order to find everyone who is, let's say, borrowing liberally from my INESTIMABLE FOLIO OF CANONICAL MASTERPIECES (sorry, I just do that sometimes), and get you all together. It's the least I could do. I mean, seriously. Those soliloquies in Moby-Dick? Sooo Hamlet and/or Othello, with maybe a little Shylock thrown in. Everyone from Pip in Great Expectations to freakin' Mr. Rochester in Jane Eyre mentions my plays, sometimes completely mangling my words in nineteenth-century middle-American dialect for humorous effect (thank you, Sir Clemens). Many people (cough Virginia Woolf cough) just quote me over and over again without attribution. I hear James Joyce even devoted a chapter of his giant novel to something called the "Hamlet theory," though do you have some sort of newfangled English? It looks like gobbledygook to me. The only people who don't seek me out are like Chaucer and Dante and those ancient Greeks. For whatever reason. And then there are the titles. The Sound and the Fury? Mine. Infinite Jest? Mine. Proust, Nabokov, Steinbeck, and Agatha Christie all have titles that are me-inspired. Brave New World? Not just the title, but half the plot has to do with my work. Even Edgar Allan Poe named a character after my Tempest's Prospero (though, not surprisingly, things didn't turn out well for him!). I'm like the star to every wandering bark, the arrow of every compass, the buzzard to every hawk and gillyflower ... oh, I don't even know what I'm talking about half the time. I just run with it, creating some of the SEMINAL TOURS DE FORCE OF THE ENGLISH LANGUAGE. You're welcome.

Compare two commitments that will change some aspects of your life: buying a comfortable new car and joining a group that meets weekly, perhaps a poker or book club. Both experiences will be novel and exciting at the start. The crucial difference is that you will eventually pay little attention to the car as you drive it, but you will always attend to the social interaction to which you committed yourself. By WYSIATI (it's an acronym explained at the beginning of the book to explain how we only take into account minimal information of the type that we can most readily access e.g. how we're feeling right at this moment to answer how we feel about our lives in general) you are likely to exaggerate the long-term benefits of the car, but you are not likely to make the same mistake for a social gathering or for inherently attention-demanding activities such as playing tennis or learning to play the cello. The focusing illusion (your focus on something makes it feel more important than it actually is at that moment in time when you're focussing on it) creates a bias in favour of goods and experiences that are initially exciting, even if they will eventually lose their appeal. Time is neglected, causing experiences that will retain their attention value in the long term to be appreciated less than they deserve to be.

But the truth was when it came to grief, each person was an island, alone. She’d learned that the hard way. She had tried to join a war widows group in New York shortly after she had arrived. She’d hoped she would find some connection that would help her break through the wall that seemed to have formed around her heart, but as she sat among those sorry women who had supposedly known what she had gone through, she had never felt more alone.

We are Indians here. “Native Americans” live only in the United States. “I abhor the term Native American,” Means declared in 1998. Matching his actions to his words, Means had joined and become prominent in an indigenous-rights group called the American Indian Movement. “We were enslaved as American Indians,” he wrote, “we were colonized as American Indians, and we will gain our freedom as American Indians, and then we will call ourselves any damn thing we choose.

A poll when Blair left said that 69 per cent of people reckoned Blair’s legacy would be the Iraq War. I think that ignores his real record of achievement in dismantling the Labour movement. It’s amazing to think that the huge effort he went to creating a massive cash-for-honours scandal will be overshadowed. Blair was said to be saddened that he hasn’t managed to serve for as many years as Thatcher. Instead he will have to content himself with having killed more women and children than Genghis Khan. Ironically, for a man who is so obsessed with legacy, his memory will live on longer than most politicians—as a ghost story that Iraqi mothers use to frighten their children. That said, I do think that Blair stands a good chance of success in his new role of Peace Envoy. There’s a real chance that all those different groups in the Middle East will join together to try and kill him. In six months time he could be putting an end to years of suffering as he is sacrificed on an altar in the centre of Baghdad while everyone celebrates like it’s the end of a Star Wars movie.

All leaders were equal at the conference table, but those from heavyweight countries showed that they were more equal by arriving in big private jets, the British in their VC 10s and Comets, and the Canadians in Boeings. The Australians joined this select group in 1979, after Malcolm Fraser's government purchased a Boeing 707 for the Royal Australian Air Force. Those African presidents whose countries were then better off, like Kenya and Nigeria, also had special aircraft. I wondered why they did not set out to impress the world that they were poor and in dire need of assistance. Our permanent representative at the UN in New York explained that the poorer the country, the bigger the Cadillacs they hired for their leaders. So I made a virtue of arriving by ordinary commercial aircraft, and thus helped preserve Singapore's third World status for many years. However, by the mid-1990s, the World Bank refused to heed our pleas not to reclassify us as a "High Income Developing Country", giving no Brownie points for my frugal travel habits. We lost all the concessions that were given to developing countries.

At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).

That new middle class soon grew concerned about the unruliness of workers, and especially about their drinking. Inspired by a temperance crusade led by the revivalist Lyman Beecher, a group of mill owners formed the Rochester Society for the Promotion of Temperance. Its members pledged to give up all liquor and to stop paying their workers in alcohol. Swept up in the spirit of evangelical revival, they began to insist that their workers join their churches; and they ultimately fired those who did not. In this effort, they were led, principally, by their wives.

There was a mortar barrage and shellfire during the night from 82mm type 67 mortars and most likely either old French 75mm cannon or M2A1 howitzers both of which Charlie had quite a few, and in the course of which we sustained casualties. One was a new kid who was smashed by a shell round termed as “one all to himself” within a few hours of joining our group. All that was left of him was a heap of flesh and uniform, and so mangled that had it not been for legs protruding from the awful mess it would have been difficult to determine what lay there was a human being. Sergeant Walker, author of Southlands Snuffys.

He further explained, “We started a project to see if we could get better at suggesting groups that will be meaningful to you. We started building artificial intelligence to do this. And it works. In the first six months, we helped 50% more people join meaningful communities.” His ultimate goal is “to help 1 billion people join meaningful communities….If we can do this, it will not only turn around the whole decline in community membership we’ve seen for decades, it will start to strengthen our social fabric and bring the world closer together.” This is such an important goal that Zuckerberg vowed “to change Facebook’s whole mission to take this on.”3 Zuckerberg is certainly correct in lamenting the breakdown of human communities. Yet several months after Zuckerberg made this vow, and just as this book was going to print, the Cambridge Analytica scandal revealed that data entrusted to Facebook was harvested by third parties and used to manipulate elections around the world. This made a mockery of Zuckerberg’s lofty promises, and shattered public trust in Facebook. One can only hope that before undertaking the building of new human communities, Facebook first commits itself to protecting the privacy and security of existing communities.

Virtual crime is the new trend. People are joining dark web, or terrorists groups. They are easily influenced to commit crime or to commit treason through social media, because for them as long it is happening online. They think they are untouchable , invincible and should not be responsible or held accountable. People are being reckless not thinking about ramifications or their words and action. This is the result of people using internet without being properly educated or taught and on what damages in can do. Soon we will be fighting world wars caused by internet and influencers, because they are willing to say and do anything for likes, retweets and comments.

April 3: Marilyn and Miller meet with Lew Wasserman of MCA and his assistant, Mort Viner, to discuss how to handle Twentieth Century Fox, since United Artists would be distributing Some Like It Hot. The group is also waiting to hear if Frank Sinatra will join the production (he was suggested for the part Tony Curtis would play). A memo states, “She [Marilyn] still doesn’t like Curtis but Wasserman doesn’t know anybody else.” British journalist Donald Zec sends a telegram to Marilyn saying he is on his way to New York and would like to call “FOR THAT CUPPA TEA.” Marilyn writes on the telegram, “By all means I am a woman of her word” and gives him her telephone number.

and drew her strength directly from our magickal Oklahoma earth. “U-we-tsi-a-ge-ya, it seems I need help at the lavender booth. I simply cannot believe how busy we are.” Grandma had barely spoken when a nun hurried up. “Zoey, Sister Mary Angela could use your help filling out cat adoption forms.” “I’ll help you, Grandma Redbird,” Shaylin said. “I love the smell of lavender.” “Oh, honey, that would be so sweet of you. First, could you run to my car and get into the trunk. There is another box of lavender soaps and sachets tucked back there. Looks like I’m going to sell out completely,” Grandma said happily. “Sure thing.” Shaylin caught the keys Grandma tossed to her and hurried toward the main exit of the school grounds which led to the parking lot, as well as the tree-lined road that joined Utica Street. “And I’ll call my momma. She said just let her know if we get too busy over here. She and the PTA moms will be back here in a sec,” said Stevie Rae. “Grandma, do you mind if I give Street Cats a hand? I’ve been dying to check out their new litter of kittens.” “Go on, u-we-tsi-a-ge-ya. I think Sister Mary Angela has been missing your company.” “Thanks, Grandma.” I smiled at her. Then I turned to Stevie Rae. “Okay, if your mom’s group is coming back, I’m gonna go help the nuns.” “Yeah, no problem.” Stevie Rae, shielding her eyes and peering through the crowd, added, “I see her now, and she’s got Mrs. Rowland and Mrs. Wilson with her.” “Don’t worry. We can handle this,” Shaunee said. “’Kay,” I said, grinning at both of them. “I’ll be back as soon as I can.” I left the cookie booth and noticed Aphrodite, clutching her big purple Queenies cup, was right on my heels. “I thought you didn’t want a lecture from the nuns.” “Better than a lecture from PTA moms.” She shuddered. “Plus, I like cats more than people.” I shrugged. “Okay, whatever.” We’d only gotten partway to the Street Cats tent when Aphrodite slowed way down. “Seriously. Effing. Pathetic.” She was muttering around her straw, narrowing her eyes, and glaring. I followed her gaze and joined her frown. “Yeah, no matter how many times I see them together, I still don’t get it.” Aphrodite and I had stopped to watch Shaunee’s ex-Twin BFF, Erin, hang all over Dallas. “I really thought she was better than that.” “Apparently not,” Aphrodite said. “Eeew,” I said, looking away from their way too public display of locked lips. “I’m telling you, there’s not enough booze in Tulsa to make watching those two suck face okay.” She made a gagging sound, which changed to a snort and a laugh. “Check out the wimple, twelve o’clock.” Sure enough, there was a nun I vaguely recognized as Sister Emily (one of the more uptight of the nuns) descending on the too-busy-with-their-tongues-to-notice couple. “She looks serious,” I said. “You know, a nun may very well be the direct opposite of an aphrodisiac. This should be entertaining. Let’s watch.” “Zoey! Over here!” I looked from the train wreck about to happen to see Sister Mary Angela waving me over to her.

To make your habits even more attractive, you can take this strategy one step further. Join a culture where (1) your desired behavior is the normal behavior and (2) you already have something in common with the group. Steve Kamb, an entrepreneur in New York City, runs a company called Nerd Fitness, which “helps nerds, misfits, and mutants lose weight, get strong, and get healthy.” His clients include video game lovers, movie fanatics, and average Joes who want to get in shape. Many people feel out of place the first time they go to the gym or try to change their diet, but if you are already similar to the other members of the group in some way—say, your mutual love of Star Wars—change becomes more appealing because it feels like something people like you already do.

All of us have to learn how to invent our lives, make them up, imagine them. We need to be taught these skills; we need guides to show is how. Without them, our lives get made up for us by other people. Human beings have always joined in groups to imagine how best to live and help one another carry out the plan. The essential function of human community is to arrive at some agreement on what we need, what life ought to be, what we want our children to learn, and then to collaborate in learning and teaching so that we and they can go on the way we think is the right way. Small communities with strong traditions are often clear about the way they want to go, and good at teaching it. But tradition may crystallize imagination to the point of fossilizing it as dogma and forbidding new ideas. Larger communities, such as cities, open up room for people to imagine alternatives, learn from people of different traditions, and invent their own ways to live. As alternatives proliferate, however, those who take the responsibility of teaching find little social and moral consensus on way they should be teaching -- what we need, what life ought to be. In our time of huge populations exposed continuously to reproduced voices, images, and words used for commercial and political profit, there are too many people who want to and can invent us, own us, shape and control us through seductive and powerful media. It's a lot to ask of a child to find a way through all that alone. Nobody can do anything very much, really, alone. What a child needs, what we all need, is to find some other people who have imagined life along lines that make sense to us and allow some freedom, and listen to them. Not hear passively, but listen.

Who might this young man be?” In an instant I sorted through every possibly explanation for Sage’s presence, but judging by the way Mom was looking at him, I knew she already had it in her head that he was a romantic prospect, and she’d go on believing that even if I said he was purely a homeschool friend. And if she thought I was interested in him, no political luncheon would stop her from sitting us down and grilling Sage in front of everyone so she could dig up any deal breakers before I had to find them out the hard way. She’d probably even encourage her guests to join in, and I knew they’d be happy to do it-I’d seen it happen to Rayna. The problem was, I couldn’t spend all day hanging out at Mom’s lunch. I needed to go through Dad’s things, and I wanted to finish before the Israeli minister and his Secret Service protection left the house open for any not-so-welcome visitors to return. “This is Larry Steczynski! You can call him Sage. He’s my new boyfriend!” Rayna suddenly chirped, threading her arm through Sage’s and giving him a squeeze. To his credit, Sage looked only slightly surprised. Just one more thing to add to the long list of reasons I love Rayna. She knew exactly what I’d been thinking and had found the one answer that would leave me completely off the hook. “Really!” Mom said meaningfully. “Then we should talk.” She turned to the group and asked, “Gentleman?” Without hesitation, all the senators and the Israeli minister agreed that the next topic of their agenda should clearly be a debate of Sage’s merits and pitfalls as a partner to Rayna. As Mom took Sage and Rayna’s hands and led them to the couch, two senators gladly moved aside to give them space. Sage shot me a look so plaintive I almost laughed out loud.

What is fascinating is that it’s at this juncture, after the end of the last ice age, that wars first break out. Just as we started settling down in one place, archaeological research has determined, we built the first military fortifications. This is also when the first cave paintings appeared that depict archers going at each other, and legions of skeletons from around this time have been found to bear clear traces of violent injury.25 How did it come to this? Scholars think there were at least two causes. One, we now had belongings to fight over, starting with land. And two, settled life made us more distrustful of strangers. Foraging nomads had a fairly laid-back membership policy: you crossed paths with new people all the time and could easily join up with another group.26 Villagers, on the other hand, grew more focused on their own communities and their own possessions. Homo puppy went from cosmopolitan to xenophobe.

Little Brother, an aspiring painter, saved up all his money and went to France, to surround himself with beauty and inspiration. He lived on the cheap, painted every day, visited museums, traveled to picturesque locations, bravely spoke to everyone he met, and showed his work to anyone who would look at it. One afternoon, Little Brother struck up a conversation in a café with a group of charming young people, who turned out to be some species of fancy aristocrats. The charming young aristocrats took a liking to Little Brother and invited him to a party that weekend in a castle in the Loire Valley. They promised Little Brother that this was going to be the most fabulous party of the year. It would be attended by the rich, by the famous, and by several crowned heads of Europe. Best of all, it was to be a masquerade ball, where nobody skimped on the costumes. It was not to be missed. Dress up, they said, and join us! Excited, Little Brother worked all week on a costume that he was certain would be a showstopper. He scoured Paris for materials and held back neither on the details nor the audacity of his creation. Then he rented a car and drove to the castle, three hours from Paris. He changed into his costume in the car and ascended the castle steps. He gave his name to the butler, who found him on the guest list and politely welcomed him in. Little Brother entered the ballroom, head held high. Upon which he immediately realized his mistake. This was indeed a costume party—his new friends had not misled him there—but he had missed one detail in translation: This was a themed costume party. The theme was “a medieval court.” And Little Brother was dressed as a lobster. All around him, the wealthiest and most beautiful people of Europe were attired in gilded finery and elaborate period gowns, draped in heirloom jewels, sparkling with elegance as they waltzed to a fine orchestra. Little Brother, on the other hand, was wearing a red leotard, red tights, red ballet slippers, and giant red foam claws. Also, his face was painted red. This is the part of the story where I must tell you that Little Brother was over six feet tall and quite skinny—but with the long waving antennae on his head, he appeared even taller. He was also, of course, the only American in the room. He stood at the top of the steps for one long, ghastly moment. He almost ran away in shame. Running away in shame seemed like the most dignified response to the situation. But he didn’t run. Somehow, he found his resolve. He’d come this far, after all. He’d worked tremendously hard to make this costume, and he was proud of it. He took a deep breath and walked onto the dance floor. He reported later that it was only his experience as an aspiring artist that gave him the courage and the license to be so vulnerable and absurd. Something in life had already taught him to just put it out there, whatever “it” is. That costume was what he had made, after all, so that’s what he was bringing to the party. It was the best he had. It was all he had. So he decided to trust in himself, to trust in his costume, to trust in the circumstances. As he moved into the crowd of aristocrats, a silence fell. The dancing stopped. The orchestra stuttered to a stop. The other guests gathered around Little Brother. Finally, someone asked him what on earth he was. Little Brother bowed deeply and announced, “I am the court lobster.” Then: laughter. Not ridicule—just joy. They loved him. They loved his sweetness, his weirdness, his giant red claws, his skinny ass in his bright spandex tights. He was the trickster among them, and so he made the party. Little Brother even ended up dancing that night with the Queen of Belgium. This is how you must do it, people.

The essence of Roosevelt’s leadership, I soon became convinced, lay in his enterprising use of the “bully pulpit,” a phrase he himself coined to describe the national platform the presidency provides to shape public sentiment and mobilize action. Early in Roosevelt’s tenure, Lyman Abbott, editor of The Outlook, joined a small group of friends in the president’s library to offer advice and criticism on a draft of his upcoming message to Congress. “He had just finished a paragraph of a distinctly ethical character,” Abbott recalled, “when he suddenly stopped, swung round in his swivel chair, and said, ‘I suppose my critics will call that preaching, but I have got such a bully pulpit.’ ” From this bully pulpit, Roosevelt would focus the charge of a national movement to apply an ethical framework, through government action, to the untrammeled growth of modern America. Roosevelt understood from the outset that this task hinged upon the need to develop powerfully reciprocal relationships with members of the national press. He called them by their first names, invited them to meals, took questions during his midday shave, welcomed their company at day’s end while he signed correspondence, and designated, for the first time, a special room for them in the West Wing. He brought them aboard his private railroad car during his regular swings around the country. At every village station, he reached the hearts of the gathered crowds with homespun language, aphorisms, and direct moral appeals. Accompanying reporters then extended the reach of Roosevelt’s words in national publications. Such extraordinary rapport with the press did not stem from calculation alone. Long before and after he was president, Roosevelt was an author and historian. From an early age, he read as he breathed. He knew and revered writers, and his relationship with journalists was authentically collegial. In a sense, he was one of them. While exploring Roosevelt’s relationship with the press, I was especially drawn to the remarkably rich connections he developed with a team of journalists—including Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—all working at McClure’s magazine, the most influential contemporary progressive publication. The restless enthusiasm and manic energy of their publisher and editor, S. S. McClure, infused the magazine with “a spark of genius,” even as he suffered from periodic nervous breakdowns. “The story is the thing,” Sam McClure responded when asked to account for the methodology behind his publication. He wanted his writers to begin their research without preconceived notions, to carry their readers through their own process of discovery. As they educated themselves about the social and economic inequities rampant in the wake of teeming industrialization, so they educated the entire country. Together, these investigative journalists, who would later appropriate Roosevelt’s derogatory term “muckraker” as “a badge of honor,” produced a series of exposés that uncovered the invisible web of corruption linking politics to business. McClure’s formula—giving his writers the time and resources they needed to produce extended, intensively researched articles—was soon adopted by rival magazines, creating what many considered a golden age of journalism. Collectively, this generation of gifted writers ushered in a new mode of investigative reporting that provided the necessary conditions to make a genuine bully pulpit of the American presidency. “It is hardly an exaggeration to say that the progressive mind was characteristically a journalistic mind,” the historian Richard Hofstadter observed, “and that its characteristic contribution was that of the socially responsible reporter-reformer.

The last encounter was one Ian enjoyed, because Elizabeth was with him after they’d had their second-and last permissible-dance. Viscount Mondevale had approached them with Valerie hanging on his arm, and the rest of their group fanned around them. The sight of the young woman who’d caused them both so much pain evoked almost as much ire in Ian as the sight of Mondevale watching Elizabeth like a lovelorn swain. “Mondevale,” Ian had said curtly, feeling the tension in Elizabeth’s fingers when she looked at Valerie, “I applaud your taste. I’m certain Miss Jamison will make you a fine wife, if you ever get up the spine to ask her. If you do, however, take my advice, and hire her a tutor, because she can’t write and she can’t spell.” Transferring his blistering gaze to the gaping young woman, Ian clipped, “’Greenhouse’ has a ‘u’ in it. Shall I spell ‘malice’ for you as well?” “Ian,” Elizabeth chided gently as they walked away. “It doesn’t matter anymore.” She looked up at him and smiled, and Ian grinned back at her. Suddenly he felt completely in harmony with the world. The feeling was so lasting that he managed to endure the remaining three weeks-with all the requisite social and courtship rituals and betrothal formalities-with equanimity while he mentally marked off each day before he could make her his and join his starving body with hers. With a polite smile on his face Ian appeared at teas and mentally composed letters to his secretary; he sat through the opera and slowly undressed her in his mind; he endured eleven Venetian breakfasts where he mentally designed an entirely new kind of mast for his fleet of ships; he escorted her to eighteen balls and politely refrained from acting our his recurring fantasy of dismembering the fops who clustered around her, eyeing her lush curves and mouthing platitudes to her. It was the longest three weeks of his life. It was the shortest three weeks of hers.

Cornelius Vanderbilt and his fellow tycoon John D. Rockefeller were often called 'robber barons'. Newspapers said they were evil, and ran cartoons showing Vanderbilt as a leech sucking the blood of the poor. Rockefeller was depicted as a snake. What the newspapers printed stuck--we still think of Vanderbilt and Rockefeller as 'robber barons'. But it was a lie. They were neither robbers nor barons. They weren't robbers, because they didn't steal from anyone, and they weren't barons--they were born poor. Vanderbilt got rich by pleasing people. He invented ways to make travel and shipping things cheaper. He used bigger ships, faster ships, served food onboard. People liked that. And the extra volume of business he attracted allowed him to lower costs. He cut the New York--Hartford fare from $8 to $1. That gave consumers more than any 'consumer group' ever has. It's telling that the 'robber baron' name-calling didn't come from consumers. It was competing businessmen who complained, and persuaded the media to join in. Rockefeller got rich selling oil. First competitors and then the government called him a monopolist, but he wasn't--he had competitors. No one was forced to buy his oil. Rockefeller enticed people to buy it by selling it for less. That's what his competitors hated. He found cheaper ways to get oil from the ground to the gas pump. This made life better for millions. Working-class people, who used to go to bed when it got dark, could suddenly afford fuel for their lanterns, so they could stay up and read at night. Rockefeller's greed might have even saved the whales, because when he lowered the price of kerosene and gasoline, he eliminated the need for whale oil. The mass slaughter of whales suddenly stopped. Bet your kids won't read 'Rockefeller saved the whales' in environmental studies class. Vanderbilt's and Rockefeller's goal might have been just to get rich. But to achieve that, they had to give us what we wanted.

Still, it became a big challenge to train our bank workers to overcome opposition from political and religious leaders without endangering their safety and that of the women they were serving. We tried a variety of techniques, and after a few years we learned that our staff members should quietly go about their business in one tiny corner of the village. If just a handful of desperate women make a leap of faith and join Grameen, everything changes. They get their money, start to earn additional income, and nothing terrible happens to them. Others begin to show interest. We find that borrowing groups form quickly after the initial period of resistance. When the ice finally breaks, women who originally said no to us begin to say, “Why not? I need money, too. In fact, I need the money more desperately than those who already joined. And I can make better use of it!” Gradually people come to accept us, and opposition dies off. But in every new village, it is a battle to begin. After

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My husband and I have been a part of the same small group for the past five years.... Like many small groups, we regularly share a meal together, love one another practically, and serve together to meet needs outside our small group. We worship, study God’s Word, and pray. It has been a rich time to grow in our understanding of God, what Jesus has accomplished for us, God’s purposes for us as a part of his kingdom, his power and desire to change us, and many other precious truths. We have grown in our love for God and others, and have been challenged to repent of our sin and trust God in every area of our lives. It was a new and refreshing experience for us to be in a group where people were willing to share their struggles with temptation and sin and ask for prayer....We have been welcomed by others, challenged to become more vulnerable, held up in prayer, encouraged in specific ongoing struggles, and have developed sweet friendships. I have seen one woman who had one foot in the world and one foot in the church openly share her struggles with us. We prayed that God would show her the way of escape from temptation many times and have seen God’s work in delivering her. Her openness has given us a front row seat to see the power of God intersect with her weakness. Her continued vulnerability and growth in godliness encourage us to be humble with one another, and to believe that God is able to change us too. Because years have now passed in close community, God’s work can be seen more clearly than on a week-by-week basis. One man who had some deep struggles and a lot of anger has grown through repenting of sin and being vulnerable one on one and in the group. He has been willing to hear the encouragement and challenges of others, and to stay in community throughout his struggle.... He has become an example in serving others, a better listener, and more gentle with his wife. As a group, we have confronted anxiety, interpersonal strife, the need to forgive, lust, family troubles, unbelief, the fear of man, hypocrisy, unemployment, sickness, lack of love, idolatry, and marital strife. We have been helped, held accountable, and lifted up by one another. We have also grieved together, celebrated together, laughed together, offended one another, reconciled with one another, put up with one another,...and sought to love God and one another. As a group we were saddened in the spring when a man who had recently joined us felt that we let him down by not being sensitive to his loneliness. He chose to leave. I say this because, with all the benefits of being in a small group, it is still just a group of sinners. It is Jesus who makes it worth getting together. Apart from our relationship with him...,we have nothing to offer. But because our focus is on Jesus, the group has the potential to make a significant and life-changing difference in all our lives. ...When 7 o’clock on Monday night comes around, I eagerly look forward to the sound of my brothers and sisters coming in our front door. I never know how the evening will go, what burdens people will be carrying, how I will be challenged, or what laughter or tears we will share. But I always know that the great Shepherd will meet us and that our lives will be richer and fuller because we have been together. ...I hope that by hearing my story you will be encouraged to make a commitment to become a part of a small group and experience the blessing of Christian community within the smaller, more intimate setting that it makes possible. 6

Maastricht had three significant side-effects. One of them was the unforeseen boost it gave to NATO. Under the restrictive terms of the Treaty it was clear (as the French at least had intended) that the newly liberated countries of eastern Europe could not possibly join the European Union in the immediate future—neither their fragile legal and financial institutions nor their convalescent economies were remotely capable of operating under the strict fiscal and other regulations the Union’s members had now imposed upon all present and future signatories. Instead, it was suggested in the corridors of Brussels that Poland, Hungary and their neighbours might be offered early membership of NATO as a sort of compensation: an interim prize. The symbolic value of extending NATO in this way was obviously considerable, which is why it was immediately welcomed in the new candidate member-states. The practical benefits were less obvious (unlike the damage to relations with Moscow which was real and immediate). But because Washington had reasons of its own for favouring the expansion of the North Atlantic Defense community, a first group of central European nations was duly admitted to NATO a few years later.

And there was, finally, another place on West Street where new ideas could now spread. Attendance was allowed by invitation only. Some of the Labs’ newest arrivals after the Depression had decided to further educate themselves through study groups where they would make their way through scientific textbooks, one chapter a week, and take turns lecturing one another on the newest advances in theoretical and experimental physics. One study group in particular, informally led by William Shockley at the West Street labs, and often joined by Brattain, Fisk, Townes, and Wooldridge, among others, met on Thursday afternoons. The men were interested in a particular branch of physics that would later take on the name “solid-state physics.” It explored the properties of solids (their magnetism and conductivity, for instance) in terms of what happens on their surfaces as well as deep in their atomic structure. And the men were especially interested in the motions of electrons as they travel through the crystalline lattice of metals. “What had happened, I think, is that these young Ph.D.’s were introducing what is essentially an academic concept into this industrial laboratory,” one member of the group, Addison White, would tell the physics historian Lillian Hoddeson some years later.

Unfortunately, the Hospital Fund Raising Committee, to which Elizabeth was assigned, spent most of its time mired down in petty trivialities and rarely made a decision on anything. In a fit of bored frustration, Elizabeth finally asked Ian to step into their drawing room one day, while the committee was meeting there, and to give them the benefit of his expertise. “And,” she laughingly warned him in the privacy of his study when he agreed to join them, “no matter how they prose on about every tiny, meaningless expenditure-which they will-promise me you won’t point out to them that you could build six hospitals with less effort and time.” “Could I do that?” he asked, grinning. “Absolutely!” She sighed. “Between them, they must have half the money in Europe, yet they debate about every shilling to be spent as if it were coming out of their own reticules and likely to send them to debtors’ gaol.” “If they offend your thrifty sensibilities, they must be a rare group,” Ian teased. Elizabeth gave him a distracted smile, but when they neared the drawing room, where the committee was drinking tea in Ian’s priceless Sevres china cups, she turned to him and added hastily, “Oh, and don’t comment on Lady Wiltshire’s blue hat.” “Why not?” “Because it’s her hair.” “I wouldn’t do such a thing,” he protested, grinning at her. “Yes, you would!” she whispered, trying to frown and chuckling instead. “The dowager duchess told me that, last night, you complimented the furry dog Lady Shirley had draped over her arm.” “Madam, I was following your specific instructions to be nice to the eccentric old harridan. Why shouldn’t I have complimented her dog?” “Because it was a new fur muff of a rare sort, of which she was extravagantly proud.” “There is no fur on earth that mangy, Elizabeth,” he replied with an impenitent grin. “She’s hoaxing the lot of you,” he added seriously. Elizabeth swallowed a startled laugh and said with an imploring look, “Promise me you’ll be very nice, and very patient with the committee.” “I promise,” he said gravely, but when she reached for the door handle and opened the door-when it was too late to step back and yank it closed-he leaned close to her ear and whispered, “Did you know a camel is the only animal invented by a committee, which is why it turned out the way it has?” If the committee was surprised to see the formerly curt and irascible Marquess of Kensington stroll into their midst wearing a beatific smile worth of a choir boy, they were doubtlessly shocked to see his wife’s hands clamped over her face and her eyes tearing with mirth.

There appeared among our letters in 1988 a remarkably vivid account from a woman in Australia, who had been doing housework in the middle of the day when some very strange creatures had abruptly appeared in her sitting room. She observed a willowy being with dark, slanted eyes and a group of short, stocky ones in “brown shrouds,” who seemed to her to be workers, while the tall one was more of a supervisor. It proceeded to overpower her with its mind while the workers moved about in the background, doing what she could not imagine. After a ferocious mental struggle, during which she literally tried to crawl out of the house as she could no longer walk, all went dark. When she woke up, it was hours later. She never found out what had happened to her during that missing time. Presumably, though, the creatures who put her through this ordeal know—and perhaps, also, that is something close to the secret of the ages. In any case, one wonders, looking at Lorie Barnes’s story and the story of the Australian woman, if we are not seeing the outline of a very remarkable and unsuspected structure: we are the kobolds. They are us working, somehow, in the fields of the soul. And one day, many of the living will join them down this very strange path, as we enter this other level of humanity, where what is hidden to us in this state, is the grammar of their ordinary truth.

The attachment voids experienced by immigrant children are profound. The hardworking parents are focused on supporting their families economically and, unfamiliar with the language and customs of their new society, they are not able to orient their children with authority or confidence. Peers are often the only people available for such children to latch on to. Thrust into a peer-oriented culture, immigrant families may quickly disintegrate. The gulf between child and parent can widen to the point that becomes unbridgeable. Parents of these children lose their dignity, their power, and their lead. Peers ultimately replace parents and gangs increasingly replace families. Again, immigration or the necessary relocation of people displaced by war or economic misery is not the problem. Transplanted to peer-driven North American society, traditional cultures succumb. We fail our immigrants because of our own societal failure to preserve the child-parent relationship. In some parts of the country one still sees families, often from Asia, join together in multigenerational groups for outings. Parents, grandparents, and even frail great-grandparents mingle, laugh, and socialize with their children and their children's offspring. Sadly, one sees this only among relatively recent immigrants. As youth become incorporated into North American society, their connections with their elders fade. They distance themselves from their families. Their icons become the artificially created and hypersexualized figures mass-marketed by Hollywood and the U.S. music industry. They rapidly become alienated from the cultures that have sustained their ancestors for generation after generation. As we observe the rapid dissolution of immigrant families under the influence of the peer-oriented society, we witness, as if on fast-forward video, the cultural meltdown we ourselves have suffered in the past half century. It would be encouraging to believe that other parts of the world will successfully resist the trend toward peer orientation. The opposite is likely to be the case as the global economy exerts its corrosive influences on traditional cultures on other continents. Problems of teenage alienation are now widely encountered in countries that have most closely followed upon the American model — Britain, Australia, and Japan. We may predict similar patterns elsewhere to result from economic changes and massive population shifts. For example, stress-related disorders are proliferating among Russian children. According to a report in the New York Times, since the collapse of the Soviet Union a little over a decade ago, nearly a third of Russia's estimated 143 million people — about 45 million — have changed residences. Peer orientation threatens to become one of the least welcome of all American cultural exports.

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Hello,” she says. “My name is Amanda Ritter. In this file I will tell you only what you need to know. I am the leader of an organization fighting for justice and peace. This fight has become increasingly more important--and consequently, nearly impossible--in the past few decades. That is because of this.” Images flash across the wall, almost too fast for me to see. A man on his knees with a gun pressed to his forehead. The woman pointing it at him, her face emotionless. From a distance, a small person hanging by the neck from a telephone pole. A hole in the ground the size of a house, full of bodies. And there are other images too, but they move faster, so I get only impressions of blood and bone and death and cruelty, empty faces, soulless eyes, terrified eyes. Just when I have had enough, when I feel like I am going to scream if I see any more, the woman reappears on the screen, behind her desk. “You do not remember any of that,” she says. “But if you are thinking these are the actions of a terrorist group or a tyrannical government regime, you are only partially correct. Half of the people in those pictures, committing those terrible acts, were your neighbors. Your relatives. Your coworkers. The battle we are fighting is not against a particular group. It is against human nature itself--or at least what it has become.” This is what Jeanine was willing to enslave minds and murder people for--to keep us all from knowing. To keep us all ignorant and safe and inside the fence. There is a part of me that understands. “That is why you are so important,” Amanda says. “Our struggle against violence and cruelty is only treating the symptoms of a disease, not curing it. You are the cure. “In order to keep you safe, we devised a way for you to be separated from us. From our water supply. From our technology. From our societal structure. We have formed your society in a particular way in the hope that you will rediscover the moral sense most of us have lost. Over time, we hope that you will begin to change as most of us cannot. “The reason I am leaving this footage for you is so that you will know when it’s time to help us. You will know that it is time when there are many among you whose minds appear to be more flexible than the others. The name you should give those people is Divergent. Once they become abundant among you, your leaders should give the command for Amity to unlock the gate forever, so that you may emerge from your isolation.” And that is what my parents wanted to do: to take what we had learned and use it to help others. Abnegation to the end. “The information in this video is to be restricted to those in government only,” Amanda says. “You are to be a clean slate. But do not forget us.” She smiles a little. “I am about to join your number,” she says. “Like the rest of you, I will voluntarily forget my name, my family, and my home. I will take on a new identity, with false memories and a false history. But so that you know the information I have provided you with is accurate, I will tell you the name I am about to take as my own.” Her smile broadens, and for a moment, I feel that I recognize her. “My name will be Edith Prior,” she says. “And there is much I am happy to forget.” Prior. The video stops. The projector glows blue against the wall. I clutch Tobias’s hand, and there is a moment of silence like a withheld breath. Then the shouting begins.

Mindy runs to the DVD player and delicately places the disk in the holder and presses play. “Will you sit in this chair, please, Princess Mindy?” I ask, bowing deeply at the waist. Mindy giggles as she replies, ”I guess so.” After Mindy sits down, I take a wide-tooth comb and start gently combing out her tangles. Mindy starts vibrating with excitement as she blurts, “Mr. Jeff, you’re gonna fix my hair fancy, ain’t you?” “We’ll see if a certain Princess can hold still long enough for me to finish,” I tease. Immediately, Mindy becomes as still as a stone statue. After a couple of minutes, I have to say, “Mindy, sweetheart, it’s okay to breathe. I just can’t have you bouncing, because I’m afraid it will cause me to pull your hair.” Mindy slumps down in her chair just slightly. “Okay Mr. Jeff, I was ascared you was gonna stop,” she whispers, her chin quivering. I adopt a very fake, very over-the-top French accent and say, “Oh no, Monsieur Jeff must complete Princess Mindy’s look to make the Kingdom happy. Mindy erupts with the first belly laugh I’ve heard all day as she responds, “Okay, I’ll try to be still, but it’s hard ‘cause I have the wiggles real bad.” I pat her on the shoulder and chuckle as I say, “Just try your best, sweetheart. That’s all anyone can ask.” Kiera comes screeching around the corner in a blur, plunks her purse on the table, and says breathlessly, “Geez-O-Pete, I can’t believe I’m late for the makeover. I love makeovers.” Kiera digs through her purse and produces two bottles of nail polish and nail kit. “It’s time for your mani/pedi ma’am. Would you prefer Pink Pearl or Frosted Creamsicle? Mindy raises her hand like a schoolchild and Kiera calls on her like a pupil, “I want Frosted Cream toes please,” Mindy answers. “Your wish is my command, my dear,” Kiera responds with a grin. For the next few minutes, Mindy gets the spa treatment of her life as I carefully French braid her hair into pigtails. As a special treat, I purchased some ribbons from the gift shop and I’m weaving them into her hair. I tuck a yellow rose behind her ear. I don my French accent as I declare, “Monsieur Jeffery pronounces Princess Mindy finished and fit to rule the kingdom.” Kiera hands Mindy a new tube of grape ChapStick from her purse, “Hold on, a true princess never reigns with chapped lips,” she says. Mindy giggles as she responds, “You’re silly, Miss Kiera. Nobody in my kingdom is going to care if my lips are shiny.” Kiera’s laugh sounds like wind chimes as she covers her face with her hands as she confesses, “Okay, you busted me. I just like to use it because it tastes yummy.” “Okay, I want some, please,” Mindy decides. Kiera is putting the last minute touches on her as Mindy is scrambling to stand on Kiera’s thighs so she can get a better look in the mirror. When I reach out to steady her, she grabs my hand in a death grip. I glance down at her. Her eyes are wide and her mouth is opening and closing like a fish. I shoot Kiera a worried glance, but she merely shrugs. “Holy Sh — !” Mindy stops short when she sees Kiera’s expression. “Mr. Jeff is an angel for reals because he turned me into one. Look at my hair Miss Kiera, there are magic ribbons in it! I’m perfect. I can be anything I want to be.” Spontaneously, we all join together in a group hug. I kiss the top of her head as I agree, “Yes, Mindy, you are amazing and the sky is the limit for you.

All of us have to learn how to invent our lives, make them up, imagine them. We need to be taught these skills; we need guides to show us how. Without them, our lives get made up for us by other people. Human beings have always joined in groups to imagine how best to live and help one another carry out the plan. The essential function of human community is to arrive at some agreement on what we need, what life ought to be, what we want our children to learn, and then to collaborate in learning and teaching so that we and they can go on the way we think is the right way. Small communities with strong traditions are often clear about the way they want to go, and good at teaching it. But tradition may crystallize imagination to the point of fossilizing it as dogma and forbidding new ideas. Larger communities, such as cities, open up room for people to imagine alternatives, learn from people of different traditions, and invent their own ways to live. As alternatives proliferate, however, those who take the responsibility of teaching find little social and moral consensus on what they should be teaching -- what we need, what life ought to be. In our time of huge populations exposed continuously to reproduced voices, images, and words used for commercial and political profit, there are too many people who want to and can invent us, own us, shape and control us through seductive and powerful media. It's a lot to ask of a child to find a way through all that alone. Nobody can do anything very much, really, alone. What a child needs, what we all need, is to find some other people who have imagined life along lines that make sense to us and allow some freedom, and listen to them. Not hear passively, but listen.

Bell resisted selling Texas Instruments a license. “This business is not for you,” the firm was told. “We don’t think you can do it.”38 In the spring of 1952, Haggerty was finally able to convince Bell Labs to let Texas Instruments buy a license to manufacture transistors. He also hired away Gordon Teal, a chemical researcher who worked on one of Bell Labs’ long corridors near the semiconductor team. Teal was an expert at manipulating germanium, but by the time he joined Texas Instruments he had shifted his interest to silicon, a more plentiful element that could perform better at high temperatures. By May 1954 he was able to fabricate a silicon transistor that used the n-p-n junction architecture developed by Shockley. Speaking at a conference that month, near the end of reading a thirty-one-page paper that almost put listeners to sleep, Teal shocked the audience by declaring, “Contrary to what my colleagues have told you about the bleak prospects for silicon transistors, I happen to have a few of them here in my pocket.” He proceeded to dunk a germanium transistor connected to a record player into a beaker of hot oil, causing it to die, and then did the same with one of his silicon transistors, during which Artie Shaw’s “Summit Ridge Drive” continued to blare undiminished. “Before the session ended,” Teal later said, “the astounded audience was scrambling for copies of the talk, which we just happened to bring along.”39 Innovation happens in stages. In the case of the transistor, first there was the invention, led by Shockley, Bardeen, and Brattain. Next came the production, led by engineers such as Teal. Finally, and equally important, there were the entrepreneurs who figured out how to conjure up new markets. Teal’s plucky boss Pat Haggerty was a colorful case study of this third step in the innovation process.

Although the military may have contributed to hazing in all fraternities, BGF hazing seems to have become the most physically intense variation of the practice. The first of the 241 WGFcases Nuwer reported occurred in 1873 at Cornell University (Ithaca, New York). The first military case was the 1900 case cited involving MacArthur. The first BGF cases do not appear until 1977. Glaringly, between 1977 and 1990, BGFs are cited for the same number of hazing cases as military academies are in a ninety-year span. Furthermore, only 23 percent of the reported military cases involved physical abuse. In contrast, almost 94 percent of the black cases involved physical abuse—with all four deaths caused by physical hazing. Clearly, I do not contend that physical hazing only occurs in BGFs. Nuwer’s study illustrates that this is not the case. Additionally, men who seek to join organizations such as fraternities and the military through violent means probably belong to a particular personality group. Admittedly, membership in this personality group crosses racial and organizational lines. I want to emphasize that men who seek affiliation with hazing fraternities or even high-risk units of the military are not totally coerced, but are largely self-selected. The striking point of departure is that, at least where fraternal orders are concerned, a higher frequency of this type of personality seems to be found among black men than any other group under consideration here. If true, this helps to explain why the prevalence of physical hazing in BGFs is much higher than in WGFs or even the military. Certainly, an important epistemological question must follow such an assertion. If, in fact, more black men are in this personality group, how did they come to be this way? This is an issue of paramount importance that chapter six engages in depth.

SCULLEY. Pepsi executive recruited by Jobs in 1983 to be Apple’s CEO, clashed with and ousted Jobs in 1985. JOANNE SCHIEBLE JANDALI SIMPSON. Wisconsin-born biological mother of Steve Jobs, whom she put up for adoption, and Mona Simpson, whom she raised. MONA SIMPSON. Biological full sister of Jobs; they discovered their relationship in 1986 and became close. She wrote novels loosely based on her mother Joanne (Anywhere but Here), Jobs and his daughter Lisa (A Regular Guy), and her father Abdulfattah Jandali (The Lost Father). ALVY RAY SMITH. A cofounder of Pixar who clashed with Jobs. BURRELL SMITH. Brilliant, troubled hardware designer on the original Mac team, afflicted with schizophrenia in the 1990s. AVADIS “AVIE” TEVANIAN. Worked with Jobs and Rubinstein at NeXT, became chief software engineer at Apple in 1997. JAMES VINCENT. A music-loving Brit, the younger partner with Lee Clow and Duncan Milner at the ad agency Apple hired. RON WAYNE. Met Jobs at Atari, became first partner with Jobs and Wozniak at fledgling Apple, but unwisely decided to forgo his equity stake. STEPHEN WOZNIAK. The star electronics geek at Homestead High; Jobs figured out how to package and market his amazing circuit boards and became his partner in founding Apple. DEL YOCAM. Early Apple employee who became the General Manager of the Apple II Group and later Apple’s Chief Operating Officer. INTRODUCTION How This Book Came to Be In the early summer of 2004, I got a phone call from Steve Jobs. He had been scattershot friendly to me over the years, with occasional bursts of intensity, especially when he was launching a new product that he wanted on the cover of Time or featured on CNN, places where I’d worked. But now that I was no longer at either of those places, I hadn’t heard from him much. We talked a bit about the Aspen Institute, which I had recently joined, and I invited him to speak at our summer campus in Colorado. He’d be happy to come, he said, but not to be onstage. He wanted instead to take a walk so that we could talk. That seemed a bit odd. I didn’t yet

Suppose you entered a boat race. One hundred rowers, each in a separate rowboat, set out on a ten-mile race along a wide and slow-moving river. The first to cross the finish line will win $10,000. Halfway into the race, you’re in the lead. But then, from out of nowhere, you’re passed by a boat with two rowers, each pulling just one oar. No fair! Two rowers joined together into one boat! And then, stranger still, you watch as that rowboat is overtaken by a train of three such rowboats, all tied together to form a single long boat. The rowers are identical septuplets. Six of them row in perfect synchrony while the seventh is the coxswain, steering the boat and calling out the beat for the rowers. But those cheaters are deprived of victory just before they cross the finish line, for they in turn are passed by an enterprising group of twenty-four sisters who rented a motorboat. It turns out that there are no rules in this race about what kinds of vehicles are allowed. That was a metaphorical history of life on Earth. For the first billion years or so of life, the only organisms were prokaryotic cells (such as bacteria). Each was a solo operation, competing with others and reproducing copies of itself. But then, around 2 billion years ago, two bacteria somehow joined together inside a single membrane, which explains why mitochondria have their own DNA, unrelated to the DNA in the nucleus.35 These are the two-person rowboats in my example. Cells that had internal organelles could reap the benefits of cooperation and the division of labor (see Adam Smith). There was no longer any competition between these organelles, for they could reproduce only when the entire cell reproduced, so it was “one for all, all for one.” Life on Earth underwent what biologists call a “major transition.”36 Natural selection went on as it always had, but now there was a radically new kind of creature to be selected. There was a new kind of vehicle by which selfish genes could replicate themselves. Single-celled eukaryotes were wildly successful and spread throughout the oceans.

Out of 1,016 study subjects who’d been involved with the Moonies, 90 percent of those who’d been interested enough to attend one of the workshops where this so-called brainwashing occurred decided that the whole thing wasn’t really their cup of tea and quickly ended their Moonie careers. They couldn’t be converted. Of the remaining 10 percent who joined, half left on their own steam within a couple of years. So what made the other 5 percent stay? Prevailing wisdom would tell you that only the intellectually deficient or psychologically unstable would stick by a “cult” that long. But scholars have disproven this, too. In Barker’s studies, she compared the most committed Moonie converts with a control group—the latter had gone through life experiences that might make them very “suggestive” (“Like having an unhappy childhood or being rather low-intelligence,” she said). But in the end, the control group either didn’t join at all or left after a week or two. A common belief is that cult indoctrinators look for individuals who have “psychological problems” because they are easier to deceive. But former cult recruiters say their ideal candidates were actually good-natured, service-minded, and sharp. Steven Hassan, an ex-Moonie himself, used to recruit people to the Unification Church, so he knows a little something about the type of individual cults go for. “When I was a leader in the Moonies we selectively recruited . . . those who were strong, caring, and motivated,” he wrote in his 1998 book Combatting Cult Mind Control. Because it took so much time and money to enlist a new member, they avoided wasting resources on someone who seemed liable to break down right away. (Similarly, multilevel marketing higher-ups agree that their most profitable recruits aren’t those in urgent need of cash but instead folks determined and upbeat enough to play the long game. More on that in part 4.) Eileen Barker’s studies of the Moonies confirmed that their most obedient members were intelligent, chin-up folks. They were the children of activists, educators, and public servants (as opposed to wary scientists, like my parents). They were raised to see the good in people, even to their own detriment. In this way, it’s not desperation or mental illness that consistently suckers people into exploitative groups—instead, it’s an overabundance of optimism.

Just out of interest, not for the piece, what was the story of the little dark picture?” Theodore paused. “Well, it was the night before an engagement. In Virginia. Our Union boys were in their trenches, and the Confederates in theirs, not more than a couple of stone’s throw away. It was quite silent. The moonlight, as you saw, was falling on the scene. There must’ve been all ages, I suppose, between those trenches. Men well into middle years. And plenty who were little more than boys. There were women in the camp, too, of course. Wives, and others. “I supposed they would soon fall asleep. But then, over in the Confederate trenches, some fellow started singing ‘Dixie.’ And soon they were all joining in, right along the line. So they sang ‘Dixie’ at us for a while, then stopped. “Well, sure enough, our boys weren’t going to let it go at that. So a group of ’em started up ‘John Brown’s Body.’ And in no time the whole of our trenches were giving them that. Fine voices too, I may say. “And when they’d done, there was another silence. Then over in the Confederate trench, we heard a single voice. A young fellow by the sound of it. And he started singing a psalm. The twenty-third psalm it was. I’ll never forget that. “As you know, in the South, with the shape-note singing, every congregation is well practiced in the singing of psalms. So again, all along the line, they joined in. Kind of soft. Sweet and low. And maybe it was the moonlight, but I have to say it was the most beautiful sound I ever heard. “But I’d forgotten that many of our boys were accustomed to singing the psalms too. When you consider the profanities you hear spoken every day in camp, you might forget that; but it is so. And to my surprise, our boys began to sing with them. And in a short while, all along the lines, those two armies sang together, free for a moment of their circumstances, as if they were a single congregation of brothers in the moonlight. And then they sang another psalm, and then the twenty-third again. And after that, there was silence, for the rest of the night. “During which time, I took that photograph. “The next morning there was a battle. And before noon, Mr. Slim, I regret to say, there was scarcely a man from either of those trenches left. They had killed each other. Dead, sir, almost every one.” And, caught unawares, Theodore Keller suddenly stopped speaking, and was not able to continue for a minute or two.

I ask them to write brief descriptions of two recent moments in the classroom: a moment when things went so well that you knew you were born to be a teacher and a moment when things went so poorly that you wished you had never been born! Then we get into small groups to learn more about our own natures through the two cases. First, I ask people to help each other identify the gifts that they possess that made the good moment possible. It is an affirming experience to see our gifts at work in a real-life situation-and it often takes the eyes of others to help us see. Our strongest gifts are usually those we are barely aware of possessing. They are a part of our God-given nature, with us from the moment we drew first breath, and we are no more conscious of having them than we are of breathing. Then we turn to the second case. Having been bathed with praise in the first case, people now expect to be subjected to analysis, critique, and a variety of fixes: "If I had been in your shoes, I would have ... ," or, "Next time you are in a situation like that, why don't you ... ?" But I ask them to avoid that approach. I ask them instead to help each other see how limitations and liabilities are the flip side of our gifts, how a particular weakness is the inevitable trade-off for a particular strength. We will become better teachers not by trying to fill the potholes in our souls but by knowing them so well that we can avoid falling into them. My gift as a teacher is the ability to "dance" with my students, to teach and learn with them through dialogue and interaction. When my students are willing to dance with nee, the result can be a thing of beauty. When they refuse to dance, when my gift is denied, things start to become messy: I get hurt and angry, I resent the students-whom I blame for my plight-and I start treating them defensively, in ways that make the dance even less likely to happen. But when I understand this liability as a trade-off for my strengths, something new and liberating arises within me. I no longer want to have my liability "fixed"-by learning how to dance solo, for example, when no one wants to dance with me-for to do that would be to compromise or even destroy my gift. Instead I want to learn how to respond more gracefully to students who refuse to dance, not projecting my limitation on them but embracing it as part of myself. I will never be a good teacher for students who insist on remaining wallflowers throughout their careers-that is simply one of my many limits. But perhaps I can develop enough self-understanding to keep inviting the wallflowers onto the floor, holding open the possibility that some of them might hear the music, accept the invitation, and join me in the dance of teaching and learning.

Year after year, they are joined by a new age group from Germany’s youth, totally educated in accordance with National Socialist principles, forged together by the ideas of our Volksgemeinschaft, and willing to move against anyone who should dare to sin against our fight for freedom. And just as in the time of the party’s struggle for power, our female party comrades, our German women and girls, were the most reliable supports of the movement, so now again the multitude of our women and girls form the strongest element in the struggle for the preservation of our Volk. After all, thank God, not only the Jews in London and New York but also those in Moscow made clear what fate might be in store for the German Volk. We are determined to be no less clear in our answer. This fight will not end with the planned annihilation of the Aryan but with the extermination of the Jew in Europe. Beyond this, thanks to this fight, our movement’s world of thought will become the common heritage of all people, even of our enemies. State after state will be forced, in the course of its fight against us, to apply National Socialist theories in waging this war that was provoked by them. And in so doing, it will become aware of the curse that the criminal work of Jewry has laid over all people, especially through this war. As our enemies thought in 1923 that the National Socialist Party was defeated for good and that I was finished with in the eyes of the German Volk because of my trial, so they actually helped National Socialist ideology to spread like wildfire through the entire German Volk and convey the essence of Jewry to so many million men, as we ourselves would never have been able to do under normal circumstances. In the same manner international Jewry, which instigated this new war, will find out that nation after nation engrosses itself more and more in this question to become finally aware of the great danger presented by this international problem. Above all, this war proves the irrefutable identity of plutocracy and Bolshevism, and the common ambition of all Jews to exploit nations and make them the slaves of their international guild of criminals. The same alliance we once faced as our common enemies in Germany, an alliance between the stock exchange in Frankfurt and the “Red Flag” in Berlin, now again exists between the Jewish banking houses in New York, the Jewishplutocratic class of leaders in London, and the Jews in the Kremlin in Moscow. Just as the German Volk successfully fought the Jewish enemy at home as a consequence of this realization and is now about to finish it off for good, the other nations will increasingly find themselves again in the course of this war. Together, they will make a stand against that race that is seeking to destroy all of them. Proclamation for the 23th anniversary of the N.S.D.A.P. (read by Hermann Esser) Fuhrer Headquarters, February 24, 1943

Never treat your launch team like a core group. It’s not. Your launch team is a time-limited, purpose-driven team. It ends with the debriefing session following your launch. At that meeting, release the launch team members to join a ministry team of their choice. Your launch team will not stay with you over the long haul. Many church planters make the mistake of thinking that the people from their launch team (whom they have grown to love) will be the same people who will grow the church with them in the long term. That is seldom, if ever, the case. While it’s sad to see people go, it’s part of God’s process in growing your church. So, expect it, be prepared for it, and be thankful that you have the opportunity to serve with so many different people at different points along the journey. Preparing a launch team to maximize your first service is first and foremost a spiritual enterprise. Pray and fast—a lot. Don’t be fooled into thinking that being a solid leader undermines the spirit of teamwork. You can lead a team, hold people accountable and ensure that things get done in a way that fosters teamwork and gives glory to God. So get ready. show people your heart before you ask for their hand. People want to know that you care, and they want to be part of something bigger than themselves. If you can articulate your vision in a way that excites people, they’ll want to be on your team. The launch team is not a democracy. Don’t vote. You are the leader. Lead. While it’s true that you want to share the gospel with as many people as possible, you will need to develop a clear picture of the specific demographic your new church is targeting in order to effectively reach the greatest number of people. Diffused light has little impact, but focused light has the ability to cut through steel. Take time to focus so that you are able to reach the specific people God has called you to. 1. Who Are the Key Population Groups Living in My Area? 2. What Population Group Is Not Being Reached Effectively? 3. What Population Group Do I Best Relate To? Healthy organisms grow, and that includes your church. If you feel stagnation setting in, your job is not to push growth any way you can but to identify the barriers that are hindering you and remove them. The only people who like full rooms are preachers and worship leaders. If you ignore this barrier, your church will stop growing. Early on, it’s best to remain flexible. The last thing you want to do is get in a position in which God can’t grow you because you aren’t logistically prepared. What if twice as many people showed up this Sunday? Would you be ready? When a lead pastor isn’t growing: The church stops growing, the sermons are stale, The staff and volunteers stop growing, The passion for ministry wanes. Keeping your church outwardly focused is just as important now as it was during your prelaunch stage. Make sure that you are continually working to expand God’s kingdom, not building your own. A healthy launch is the single greatest indicator of future church health.

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A mine is anonymous, a crude weapon. Partisans like using mines because of the peculiar nature of their struggle, which makes the landscape uncertain. The anarch is not tempted by them, if only because he is oriented to facts, not ideas. He fights alone, as a free man, and would never dream of sacrificing himself to having one inadequacy supplant another and a new regime triumph over the old one. In this sense, he is closer to the philistine; the baker whose chief concern is to bake good bread; the peasant, who works his plough while armies march across his fields. The anarch is a forest rebel, the partisans are a collective. I have observed their quarrels as both a historian and a contemporary. Stuffy air, unclear ideas, lethal energy, which ultimately puts abdicated monarchs and retired generals back in the saddle – and they then show their gratitude by liquidating those selfsame partisans. I had to love certain ones, because they loved freedom, even though the cause did not deserve their sacrifice; this made me sad. If I love freedom above all else, then any commitment becomes a metaphor, a symbol. This touches on the difference between the forest rebel and the partisan: this distinction is not qualitative but essential in nature. The anarch is closer to Being. The partisan moves within the social or national party structure, the anarch is outside of it. Of course, the anarch cannot elude the party structure, since he lives in society. The difference will be obvious when I go to my forest shack while my Lebanese joins the partisans. I will then not only hold on to my essential freedom, but also gain its full and visible enjoyment. The Lebanese, by contrast, will shift only within society; he will become dependent on a different group, which will get an even tighter hold on him. Naturally, I could just as well or just as badly serve the partisans rather than the Condor – a notion I have toyed with. Either way, I remain the same, inwardly untouched. It makes no difference that it is more dangerous siding with the partisans than with the tyrant; I love danger. But as a historian, I want danger to stand out sharply. Murder and treason, pillage and fire, and vendetta are of scant interest for the historian; they render long stretches of history – say, Corsican – unfruitful. Tribal history becomes significant only when, as in the Teutoburger Wald, it manifests itself as world history. Then names and dates shine. The partisan operates on the margins; he serves the great powers, which arm him with weapons and slogans. Soon after the victory, he becomes a nuisance. Should he decide to maintain the role of idealist, he is made to see reason. In Eumeswil, where ideas vegetate, the process is even more wretched. As soon as a group has coalesced, ‘one of Twelve’ is bound to consider betrayal. He is then killed, often merely on suspicion. At the night bar, I heard the Domo mention such a case to the Condor. ‘He could have gotten off more cheaply with us,’ he commented. ‘Muddle heads – I’ll take the gangsters anytime: they know their business.’ I entered this in my notebook. In conclusion, I would like to repeat that I do not fancy myself as anything special for being an anarch. My emotions are no different from those of the average man. Perhaps I have pondered this relationship a bit more carefully and am conscious of a freedom to which ‘basically’ everybody is entitled – a freedom that more or less dictates his actions.

तु और तेरी दोस्ती मेरी नज़र में मेरी दोस्त बहुत 'माईने' रखती है, जो हर वक़्त मेरे साथ होने का एहसास दिलाती है । लोग कहते है ज़िन्दगी हमें बहुत खूबसूरत दोस्त देती है । लेकिन पर मैं कहती हूँ, अच्छे दोस्त हमें खूबसूरत ज़िन्दगी देते है । किसी ने सच ही कहा है :- मिलना बिछड़ना सब किस्मत का खेल है. कभी नफ़रत तो कभी एक दुसरे का मेल है. दुनिया में बिक जाते है हर रिश्ते, सिर्फ दोस्ती ही यहाँ नॉट फॉर सेल होती है. आइए अपने शब्दों अपने दोस्त के लिए कुछ कहना चाहती हूँ अगर आपकी भी कोई ऐसा दोस्त हो जिस के बिना आपको आपकी ज़िन्दगी आपकी दोस्त के बिना बेरंग लगती है उनको ये कविता भेज सकते है………. एहसान नहीं एहसास है तेरी दोस्ती, ज़िन्दगी का भार नहीं, खूबसूरत एहसास है तेरी दोस्ती जिंदगी की मुश्किल नहीं, मुश्किलों का हल है तेरी दोस्ती, मेरे सपनो की उड़ान और प्यारी सी मुस्कान है तेरी दोस्ती, जान देना कोई बड़ी बात नहीं, उम्र भर साथ देना है तेरी दोस्ती, गुलाब के फूल और उसकी महकती हुए खुशबू का राज है तेरी दोस्ती, Negi तुम नहीं जानती तुम और तेरी दोस्ती दोनों कितनी प्यारी है… उन दिनों की बात है जब वो Interview देने Aishwarya Group आई थी, तब First Introduction हुआ था तो उसकी मासूमियत उसके चेहरे पे झलक रही थी । उसका धीरे -2 से बोलना बहुत प्यारा सा लगा दिल को छू रहा था । Interview के कुछ दिनों के बाद 29/11/2017 को Aishwarya Health Care में New joining थी । सारे Employee की तरह Negi का Introduction सब (General Manager, HOD All Employee) से करवाया…… मुझे नहीं पता वो मेरे बारे में क्या सोचती थी मेरे प्रति उसके क्या विचार थी । मेरी ओर से दिन- प्रतिदिन थोड़ी -2 Attachment उसके लिए बढ़ रही थी । मुझे उसकी बातें और हरकतें मुझे बहुत अच्छी लगती थी । एक तो वो कुछ बोलती नहीं थी और जब भी बोलती थी बहुत तेजी से बोलती, कभी -2 वो मेरा नाम ले लेती थी जब मेरा नाम लेती मुझे बहुत अच्छा लगता है पर मैंने उसको कभी एहसास नहीं होने दिया जब वो मेरा नाम लेती है तो मुझे कितना अच्छा लगता है एक अपनापन सा feel होता है कुछ लोग उसके बारे में बहुत गलत बोलते थे पर मैंने उन लोगो की बातों को Ignore कर देती थी । (कुछ दिनो के बाद) वक्त के साथ-साथ हमारा ये रिश्ता और मजबूत बनता गया और अजनबी से बहुत अच्छे दोस्त बन गए । Office से Rental House और Rental House से Office एक साथ आना - जाना शुरू हो गया । उसका Rental House मेरे Rental House से 2 km की दुरी पे था । हम दोनों का एक बस में आना जाना रहता था, हम दोनों एक साथ एक ही Prem बस में Office आते थे और एक साथ एक ही Rental House Friends बस में जाते थे । हम दोनों का सफर बहुत अच्छा था, बहुत अच्छा था वो बीता कल । Negi का पूरा नाम Hemlata है । मैं उसको प्यार से Negi बोलती हूँ, मेरी पहाड़ों की रानी, Negi उत्तराखंड की रहने वाली है, वो बहुत अच्छी लड़की है बस उसकी एक ही कमी है, वो बहुत कम बोलती है सारे उसका मजाक उड़ाते रहते थे जो मुझे पसंद नहीं आता । मानती हूँ कम बोलना सबसे अच्छी बात मानी जाती है और यह एक सच्चे और सभ्य इंसान की पहचान भी होती है। इस दुनिया मे कई तरह के लोग हैं जिनके सोचने का तरीका अलग अलग है। कुछ लोग कम बोलने वाले को पसन्द करते हैं तो कुछ लोग अधिक बोलने वाले को । अधिक बोलने वाले का तो कुछ भी नुकसान नही होता लेकिन कम बोलने वाले कभी कभी मुसीबत में पड़ जाते हैं । Negi के साथ भी कुछ ऐसा हो रहा था धीरे -2 समय बढ़ता गया । कुछ लोग Negi की ज्यादा खिल्ली उड़ाते हैं और ये खिल्ली उड़ाने वाले लोग वे ही होते हैं जो खुद किसी काम के नही होते । Negi ना ही अपने हक ले लिए किसी से लड़ नही पाती थी । जिसके वजह से कभी कभी वह खुद का हक भी गवां बैठती है। इसलिए हर रोज उसको समझना ये जरूरी था कि हर जगह कम न बोला जाए । जहां इसकी जैसी जरूरत है वैसा ही करने में भलाई है। अक्सर देखा गया है Negi की कम बोलने की आदत लोगो को ज्यादा बिगाड़ा दिया था जिसके चलते दूसरे लोग उसको सुना देते है लेकिन वो जवाब नही दे पाती। कोई भी कभी भी कुछ भी कह देता है क्योंकि लोग ये जान चुके थे कि Negi जवाब में कुछ नही कह पायेगी । इसलिए यह जरूरी है कि Negi इतना भी कम नही बोलो की सामने वाला कुछ भी कह के निकल जाए । कम बोलना बहुत ही अच्छी बात है लेकिन Negi कम बोलने की वजह से खुद ही परेशान हो जाती थी । सब से अच्छी बात ये है जरूरत के अनुसार Negi ने खुद को Change कर लिया । कब कहां कितना बोलना सब सीख गई है अब हमारी Negi बड़ी हो गई है अब वो कभी कभी मुझे भी समझती है जब मै परेशान हो जाती हूँ ।

Reader's Digest (Reader's Digest USA) - Clip This Article on Location 56 | Added on Friday, May 16, 2014 12:06:55 AM Words of Lasting Interest Looking Out for The Lonely One teacher’s strategy to stop violence at its root BY GLENNON DOYLE MELTON  FROM MOMASTERY.COM PHOTOGRAPH BY DAN WINTERS A few weeks ago, I went into my son Chase’s class for tutoring. I’d e-mailed Chase’s teacher one evening and said, “Chase keeps telling me that this stuff you’re sending home is math—but I’m not sure I believe him. Help, please.” She e-mailed right back and said, “No problem! I can tutor Chase after school anytime.” And I said, “No, not him. Me. He gets it. Help me.” And that’s how I ended up standing at a chalkboard in an empty fifth-grade classroom while Chase’s teacher sat behind me, using a soothing voice to try to help me understand the “new way we teach long division.” Luckily for me, I didn’t have to unlearn much because I’d never really understood the “old way we taught long division.” It took me a solid hour to complete one problem, but I could tell that Chase’s teacher liked me anyway. She used to work with NASA, so obviously we have a whole lot in common. Afterward, we sat for a few minutes and talked about teaching children and what a sacred trust and responsibility it is. We agreed that subjects like math and reading are not the most important things that are learned in a classroom. We talked about shaping little hearts to become contributors to a larger community—and we discussed our mutual dream that those communities might be made up of individuals who are kind and brave above all. And then she told me this. Every Friday afternoon, she asks her students to take out a piece of paper and write down the names of four children with whom they’d like to sit the following week. The children know that these requests may or may not be honored. She also asks the students to nominate one student who they believe has been an exceptional classroom citizen that week. All ballots are privately submitted to her. And every single Friday afternoon, after the students go home, she takes out those slips of paper, places them in front of her, and studies them. She looks for patterns. Who is not getting requested by anyone else? Who can’t think of anyone to request? Who never gets noticed enough to be nominated? Who had a million friends last week and none this week? You see, Chase’s teacher is not looking for a new seating chart or “exceptional citizens.” Chase’s teacher is looking for lonely children. She’s looking for children who are struggling to connect with other children. She’s identifying the little ones who are falling through the cracks of the class’s social life. She is discovering whose gifts are going unnoticed by their peers. And she’s pinning down—right away—who’s being bullied and who is doing the bullying. As a teacher, parent, and lover of all children, I think this is the most brilliant Love Ninja strategy I have ever encountered. It’s like taking an X-ray of a classroom to see beneath the surface of things and into the hearts of students. It is like mining for gold—the gold being those children who need a little help, who need adults to step in and teach them how to make friends, how to ask others to play, how to join a group, or how to share their gifts. And it’s a bully deterrent because every teacher knows that bullying usually happens outside her eyeshot and that often kids being bullied are too intimidated to share. But, as she said, the truth comes out on those safe, private, little sheets of paper. As Chase’s teacher explained this simple, ingenious idea, I stared at her with my mouth hanging open. “How long have you been using this system?” I said. Ever since Columbine, she said. Every single Friday afternoon since Columbine. Good Lord. This brilliant woman watched Columbine knowing that all violence begins with disconnection. All

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The thought of thoughts, the cogito, the pure appearance of something to someone--and first of all of myself to myself--cannot be taken literally and as the testimony of a being whose whole essence is to know itself, that is to say, of a consciousness. It is always through the thickness of a field of existence that my presentation to myself takes place. The mind is always thinking, not because it is always in the process of constituting ideas but because it is always directly or indirectly tuned in on the world and in cycle with history. Like perceived things, my tasks are presented to me, not as objects or ends, but as reliefs and configurations, that is to say, in the landscape of praxis. And just as, when I bring an object closer or move it further away, when I turn it in my hands, I do not need to relate its appearances to a single scale to understand what I observe, in the same way action inhabits its field so fully that anything that appears there is immediately meaningful for it, without analysis or transposition, and calls for its response. If one takes into account a consciousness thus engaged, which is joined again with itself only across its historical and worldly field, which does not touch itself or coincide with itself but rather is divined and glimpsed in the present experience, of which it is the invisible steward, the relationships between consciousnesses take on a completely new aspect. For if the subject is not the sun from which the world radiates or the demiurge of my pure objects, if its signifying activity is rather the perception of a difference between two or several meanings--inconceivable, then, without the dimensions, levels, and perspectives which the world and history establish around me--then its action and all actions are possible only as they follow the course of the world, just as I can change the spectacle of the perceived world only by taking as my observation post one of the places revealed to me by perception. There is perception only because I am part of this world through my body, and I give a meaning to history only because I occupy a certain vantage point in it, because other possible vantage points have already been indicated to me by the historical landscape, and because all these perspectives already depend on a truth in which they would be integrated. At the very heart of my perspective, I realize that my private world is already being used, that there is ''behavior" that concerns it, and that the other's place in it is already prepared, because I find other historical situations to be occupiable by me. A consciousness that is truly engaged in a world and a history on which it has a hold but which go beyond it is not insular. Already in the thickness of the sensible and historical fabric it feels other presences moving, just as the group of men who dig a tunnel hear the work of another group coming toward them. Unlike the Sartrean consciousness, it is not visible only for the other: consciousness can see him, at least out of the corner of its eye. Between its perspective and that of the other there is a link and an established way of crossing over, and this for the single reason that each perspective claims to envelop the others. Neither in private nor in public history is the formula of these relationships "either him or me," the alternative of solipsism or pure abnegation, because these relationships are no longer the encounter of two For-Itselfs but are the meshing of two experiences which, without ever coinciding, belong to a single world.

One thing more makes these men and women from the age of wigs, swords, and stagecoaches seem surprisingly contemporary. This small group of people not only helped to end one of the worst of human injustices in the most powerful empire of its time; they also forged virtually every important tool used by citizens’ movements in democratic countries today. Think of what you’re likely to find in your mailbox—or electronic mailbox—over a month or two. An invitation to join the local chapter of a national environmental group. If you say yes, a logo to put on your car bumper. A flier asking you to boycott California grapes or Guatemalan coffee. A poster to put in your window promoting this campaign. A notice that a prominent social activist will be reading from her new book at your local bookstore. A plea that you write your representative in Congress or Parliament, to vote for that Guatemalan coffee boycott bill. A “report card” on how your legislators have voted on these and similar issues. A newsletter from the group organizing support for the grape pickers or the coffee workers. Each of these tools, from the poster to the political book tour, from the consumer boycott to investigative reporting designed to stir people to action, is part of what we take for granted in a democracy. Two and a half centuries ago, few people assumed this. When we wield any of these tools today, we are using techniques devised or perfected by the campaign that held its first meeting at 2 George Yard in 1787. From their successful crusade we still have much to learn. If, early that year, you had stood on a London street corner and insisted that slavery was morally wrong and should be stopped, nine out of ten listeners would have laughed you off as a crackpot. The tenth might have agreed with you in principle, but assured you that ending slavery was wildly impractical: the British Empire’s economy would collapse. The parliamentarian Edmund Burke, for example, opposed slavery but thought that the prospect of ending even just the Atlantic slave trade was “chimerical.” Within a few short years, however, the issue of slavery had moved to center stage in British political life. There was an abolition committee in every major city or town in touch with a central committee in London. More than 300,000 Britons were refusing to eat slave-grown sugar. Parliament was flooded with far more signatures on abolition petitions than it had ever received on any other subject. And in 1792, the House of Commons passed the first law banning the slave trade. For reasons we will see, a ban did not take effect for some years to come, and British slaves were not finally freed until long after that. But there was no mistaking something crucial: in an astonishingly short period of time, public opinion in Europe’s most powerful nation had undergone a sea change. From this unexpected transformation there would be no going back.

Muslim Mosques And Fake Jesus Created By Qadiyanis *** The visionary figures pay intention whatever issues come to the table; whereas, mindless people ignore those issues. However, the truth stays brightening. I exemplify the point of view and concerns as below, hoping the world realizes that. If whatever groups or gangs establish the false subjects with similar names as The United Nations Organization, The White House, and The Downing 10, The Kremlin, and such ones; indeed, such attempts show not only misleading and misguiding; these also describe the illegality and naked crime. It is the governmental level example; however, it can be non-governmental as well. In such situations, if that crime happens, what will be the action and reaction by the authorities and the judiciary? - Certainly, offenders will face transparent justice; otherwise, it means the world is blind, and justice is silent on that. After the above scenario, now I come to the point why I am writing that: As the Muslim world knows significantly about the fake prophet Mira Ghulam Ahmad Qadiyani as Jesus and his Ahmedi Movement, which executes and spreads its false and fake objects and subjects openly and secretly to mislead the world, especially Christians and Muslims. Mostly Muslim countries consider Qadiyanis, another term Ahmadis as non-Muslim according to their fake belief and prophet as Jesus Christ. In Western states and around the world where Qadiyanis pretend as the Muslim, and they build their payer places, naming Mosques of Muslims, which falls under the deception and violation of the Islamic concept. Consequently, most of the Westerns and simple Muslims, who have not knowledge about the fake prophet, become their victim since they keep naming their prayer places, as Mosques; thereupon, they wear the mask to pretend as real Muslim and join the real Muslim Mosques to become members, and later they occupy and claim of the Mosque as that belong to Qadiyanis. I do not feel problems and objections if Qadiyanis created a new religion; however, I have serious concerns that they misuse Islam and Muslim values and concept within the context of the Quran, the Holy Book of Allah. Indeed, they have the right to avail the human rights as others without distinctions, but they do not have the right to pretend, falsify and deceive, and even practice black magic to gain their awkward intentions and motives. Western states and Christian World should pay heed to this matter and stop Qadiyanis, who follow the fake Jesus Christ, to use their prayer place as Mosques for protection and respect of Islam. - Ehsan Sehgal

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

Extended kinship groups - sometimes located on one plantation, more commonly extended over several - became the central units of slave life, ordering society, articulating values, and delineating identity by defining the boundaries of trust. They also became the nexus for incorporating the never-ending stream of arrivals from the seaboard states into the new society, cushioning the horror of the Second Middle Passage, and socializing the deportees to the realities of life on the plantation frontier. Playing the role of midwives, the earlier arrivals transformed strangers into brothers and sisters, melding the polyglot immigrants into one. In defining obligations and responsibilities, the family became the centerpole of slave life. The arrival of the first child provided transplanted slaves with the opportunity to link the world they had lost to the world that had been forced upon them. In naming their children for some loved one left behind, pioneer slaves restored the generational linkages for themselves and connected their children with grandparents they would never know. Some pioneer slaves reached back beyond their parents' generation, suggesting how slavery's long history on mainland North America could be collapsed by a single act. Along the same mental pathways that joined the charter and migration generations flowed other knowledge. Rituals carried from Africa might be as simple as the way a mother held a child to her breast or as complex as a cure for warts. Songs for celebrating marriage, ceremonies for breaking bread, and last rites for an honored elder survived in the minds of those forced from their seaboard homes, along with the unfulfilled promise of the Age of Revolution and evangelical awakenings. Still, the new order never quite duplicated the old. Even as transplanted slaves strained their memories to reconstruct what they had once known, slavery itself was being recast. The lush thicket of kin that deportees like Hawkins Wilson remembered had been obliterated by the Second Middle Passage. Although pioneer slaves worked assiduously to knit together a new family fabric, elevating elderly slaves into parents and deputizing friends as kin, of necessity they had to look beyond blood and marriage. Kin emerged as well from a new religious sensibility, as young men and women whose families had been ravaged by the Second Middle Passage embraced one another as brothers and sisters in Christ. A cadre of black evangelicals, many of who had been converted in the revivals of the late eighteenth century, became chief agents of the expansion of African-American Christianity. James Williams, a black driver who had been transferred from Virginia to the Alabama blackbelt, was just one of many believers who was 'torn away from the care and discipline of their respective churches.' Swept westward by the tide of the domestic slave trade, they 'retained their love for the exercises of religion.

All leaders were equal at the conference table, but those from heavyweight countries showed that they were more equal by arriving in big private jets, the British in their VC 10s and Comets, and the Canadians in Boeings. The Australians joined this select group in 1979, after Malcolm Fraser's government purchased a Boeing 707 for the Royal Australian Air Force. Those African presidents whose countries were then better off, like Kenya and Nigeria, also had special aircraft. I wondered why they did not set out to impress the world that they were poor and in dire need of assistance. Our permanent representative at the UN in New York explained that the poorer the country, the bigger the Cadillacs they hired for their leaders. So I made a virtue of arriving by ordinary commercial aircraft, and thus helped preserve Singapore's third World status for many years. However, by the mid-1990s, the World Bank refused to heed our pleas not to reclassify us as a "High Income Developing Country", giving no Brownie points for my frugal travel habits. We lost all the concessions that were given to developing countries.

Nearly every organized group on Oahu staked out something to do. Boy Scouts fought fires, served coffee, ran messages. The American Legion turned out for patrol and sentry duty. One Legionnaire struggled into his 1917 uniform, had a dreadful time remembering how to wind his puttees and put on his insignia. He took it out on his wife, and she told him to leave her alone —go out and fight his old enemy, the Germans. The San Jose College football team, in town from California for a benefit game the following weekend, signed up with the Police Department for guard duty. Seven of them joined the force, and Quarterback Paul Tognetti stayed on for good, ultimately going into the dairy business. A local committee, called the Major Disaster Council, had spent months preparing for this kind of day; now their foresight was paying off. Forty-five trucks belonging to American Sanitary Laundry, New Fair Dairy, and other local companies sped off to Hickam as converted ambulances. Dr. Forrest Pinkerton dashed to the Hawaii Electric Company’s refrigerator, collected the plasma stored there by the Chamber of Commerce’s Blood Bank. He piled it in the back of his car, distributed it to various hospitals, then rushed on the air, appealing for more donors. Over 500 appeared within an hour, swamping Dr. John Devereux and his three assistants. They took the blood as fast as they could, ran out of containers, used sterilized Coca-Cola bottles.

In India they say the Great Goddess Durga is a Warrior Goddess present always in the eternal but who manifests in the physical when the demons get out of hand. Today’s resurgence of interest in shamanism and a return of the Goddess is our version of Durga making her presence felt. Goddess as shaman is manifesting to rid the planet of the evil forces, and the obvious way she can take form is through women- her embodied priestesses- and all people behaving in a feminine way. Women as a group are re-membering. It seems that because we have nothing to lose and everything to regain, we are able to open these memories and access this available information as it arises from the center of our psyches. As we do this, if we are willing to stand our ground and refuse to have it co-opted or compromised by established values and paradigms, sooner or later men will also hunger for these changes, joining us in the creation of a world from this memory

Normally Anthony would have written something like this: “I’m so sorry, but unfortunately I’m no longer going to be able to join you on the trip to KL. We’ve recently taken on three big projects and I’m finding myself swamped with all that entails. As a result, I just can’t carve out the time to make it possible, despite my best efforts. Huge apologies again.” By comparison, his positive no went something like this: “I was honored that you invited me to KL. The work you’re doing is fascinating and impressive [warmth]. As you might know, our side of the business has also grown enormously in the past few months. We’ve taken on three exciting new projects that will really change the way our clients think about marketing. I’ll be setting up the projects in the coming month, and it’s my responsibility to make them the success they deserve to be [his yes]. To do a good job, though, I’m having to let go of a lot of things. And sadly, one of them is the chance to come to KL. I’m disappointed, as I was looking forward to it [his no]. Please let me know if it would be helpful to connect you with people who might take my place and add value to the group—I have a few ideas. In the meantime, I wish you all the best for a fruitful trip [warmth].

it was when AOC joined forces with Sunrise that the group’s Green New Deal really gained momentum. Along with her cosponsor in the Senate, Edward J. Markey, a Democrat from Massachusetts, AOC introduced the ridiculous resolution to Congress. If you’re not familiar with the details of the proposal, allow me to give you some of the high points. First off, it would cost US taxpayers almost $100 trillion dollars—$93 trillion to be precise, since I’ve stumped a lot on it. That’s trillion with a t. To put that number into perspective, the US government has annual revenues of about $6 trillion. So AOC and her socialist pals want to spend what would be the equivalent of about fifteen years of the US government’s revenue to stop cows from farting, eliminate air travel, build an underground tunnel from California to Hawaii, and fund people who don’t want to work.

Research shows that a church must keep about 16 percent of its first time guests to experience a minimal growth rate of 5 percent a year. Rapidly growing churches keep between 25 and 30 percent of their first time guests. Declining churches keep only about 5 to 8 percent of their first time guests. By using the average of 16 percent, we can calculate the number of guests our church needs to grow. For example, a church that wants to add fifty new members this year will need to have a minimum of three hundred guests attend its worship services during the year. The same research revealed the crucial importance of getting guests to return for a second visit. A church keeps about 60 percent of its guests who come back for a second visit in the week after their first visit. This points out the importance of being gracious hosts the first time, so that our guests will feel encouraged to return. Research also indicates that new comers who remain in a church more than six months have an average of seven friends in their church, while people who drop out of a church average only two friends. 90 percent of new members who do not find a group to join and a job to do will be inactive at the end of the year. Less than 10 percent of first timers will ever return after their first time visit. 10-12 percent of those that come back will join the church within one year. 45-60 percent of second time guests will join the church if graciously received at the first visit. 75 percent of third time visitors will join the church if there is friendliness among church people and towards guests.

If we want to learn how to be the church in the twenty-first century, we must change. We have to be transformed. We cannot externalize or outsource the change that needs to happen in many congregations. We can’t become the kind of church we want to be only by hiring a new pastor, changing our worship style, improving our website, or raising more money. The change has to begin with all of us. We have to become people who know how to get outside our comfort zones and connect with our neighbors in ways that build trust and mutual respect. This trust will give us the chance to notice ways the Spirit of God is already at work in the lives of those around us, and it will clarify how our congregations can join in the work that God is doing in and through our neighbors. This is a totally different approach from assuming that our job is to invite people to meet God through joining our own church activities (like worship, small groups, or serving). We are talking about a paradigm shift in our perception and understanding of what the primary activities of the church should be.” (p. 83, Leading Faithful Innovation, by Dwight Zcheile, Michael Binder, & Tessa Pinkstaff)

WHAT JESUS STARTED There are six elements that characterize the movement that Jesus founded and still leads today. 1. Jesus saw the end. He was moved with compassion. He looked out over Israel and saw sheep, lost without a shepherd. He prepared his disciples to take the gospel to the whole world. 2. Jesus connected with people. Jesus crossed whatever boundaries stood in the way and connected with people. No group was beyond his care. Jesus spent a lot of his time ministering to people—looking for the “sick” not the “healthy,” “sinners” not the “righteous.” He sought out people who knew they needed God’s mercy. 3. Jesus shared the gospel. Jesus proclaimed the good news of salvation in words and deeds. In him, God’s rule had become a present reality. He preached, taught, rebuked and invited everyone he met to repent and believe. He gave his life as a ransom for many. 4. Jesus trained disciples. Jesus led people to put their trust in him and to learn to obey his commands. He modeled and taught them a new way of life. 5. Jesus gathered communities. Jesus formed his disciples into communities characterized by faith in him, love for one another, and witness in words and deeds. 6. Jesus multiplied workers. Jesus equipped his followers to make disciples of all nations. He sent the Holy Spirit upon them so that they would continue his ministry in his power.

There’s a reason why the term used for viral growth is to “land and expand”—to build new networks as well as increasing the density of existing networks. By “landing,” viral growth can start new atomic networks, as a Dropbox invite from an ad agency to their client brings a new company into the collaboration network. Or, when a WhatsApp group chat invite brings onboard a new set of friends who hadn’t previously used the service. But then the product “expands”—increasing the density of a network as all the coworkers in an office ultimately join Dropbox. It’s for this reason that networks built through viral growth are healthier and more engaged than those that are launched in the typical “Big Bang” fashion, as Google+ did years back. Big Bang Launches can be great at landing, but often fail at expanding—and as we discussed, many networks with low density and low engagement will fail. The result of increasing density and engagement isn’t just easier new user acquisition, but also stronger Engagement and Economic network effects. That’s because these network effects are ultimately derived by the density and size of the network, and as more users join, they naturally become stronger.

My friend Bangaly Kaba, formerly head of growth at Instagram, called this idea the theory of “Adjacent Users.” He describes his experience at Instagram, which several years post-launch was growing fast but not at rocketship speed: When I joined Instagram in 2016, the product had over 400 million users, but the growth rate had slowed. We were growing linearly, not exponentially. For many products, that would be viewed as an amazing success, but for a viral social product like Instagram, linear growth doesn’t cut it. Over the next 3 years, the growth team and I discovered why Instagram had slowed, developed a methodology to diagnose our issues, and solved a series of problems that reignited growth and helped us get to over a billion users by the time I left. Our success was anchored on what I now call The Adjacent User Theory. The Adjacent Users are aware of a product and possibly tried using it, but are not able to successfully become an engaged user. This is typically because the current product positioning or experience has too many barriers to adoption for them. While Instagram had product-market fit for 400+ million people, we discovered new groups of billions of users who didn’t quite understand Instagram and how it fit into their lives.67 In my conversations with Bangaly on this topic, he described his approach as a systematic evaluation of the network of networks that constituted Instagram. Rather than focusing on the core network of Power Users—the loud and vocal minority that often drive product decisions—instead the approach was to constantly figure out the adjacent set of users whose experience was subpar. There might be multiple sets of nonfunctional adjacent networks at any given time, and it might require different approaches to fix each one. For some networks, it might be the features of the product, like Instagram not having great support for low-end Android apps. Or it might be because of the quality of their networks—if the right content creators or celebrities hadn’t yet arrived. You fix the experience for these users, then ask yourself again, who are the adjacent users? Then repeat. Bangaly describes this approach: When I started at Instagram, the Adjacent User was women 35–45 years old in the US who had a Facebook account but didn’t see the value of Instagram. By the time I left Instagram, the Adjacent User was women in Jakarta, on an older 3G Android phone with a prepaid mobile plan. There were probably 8 different types of Adjacent Users that we solved for in-between those two points. To solve for the needs of the Adjacent User, the Instagram team had to be nimble, focusing first on pulling the audience of US women from the Facebook network. This required the team to build algorithmic recommendations that utilized Facebook profiles and connections, so that Instagram could surface friends and family on the platform—not just influencers. Later on, targeting users in Jakarta and in other developing countries might involve completely different approaches—refining apps for low-end Android phones with low data connections. As the Adjacent User changes, the strategy has to change as well.

Membership in a religious group can provide such an opportunity. The attraction of group involvement may be stronger for those who struggle with personal meaning as individuals. In his classic analysis, The True Believer, Eric Hoffer (1951) examines the psychology of all mass movements, both religious and political. One of his conclusions is that joining a group provides new self-esteem and purpose for someone who has failed in life. When the present is spoiled, hope for the future is a seductive lure.

When examined through the lens of Meerkat’s Law and the central framework of this book, it is obvious why the resulting networks generated by big launches are weak. You’d rather have a smaller set of atomic networks that are denser and more engaged than a large number of networks that aren’t there. When a networked product depends on having other people in order to be useful, it’s better to ignore the top-line aggregate numbers. Instead, the quality of the traction can only be seen when you zoom all the way into the perspective of an individual user within the network. Does a new person who joins the product see value based on how many other users are already on it? You might as well ignore the aggregate numbers, and in particular the spike of users that a new product might see in its first days. As Eric Ries describes in his book The Lean Startup, these are “vanity metrics.” The numbers might make you feel good, especially when they are going up, but it doesn’t matter if you have a hundred million users if they are churning out at a high rate, due to a lack of other users engaging. When networks are built bottom-up, they are more likely to be densely interconnected, and thus healthier and more engaged. There are multiple reasons for this: A new product is often incubated within a subcommunity, whether that’s a college campus, San Francisco techies, gamers, or freelancers—as recent tech successes have shown. It will grow within this group before spreading into other verticals, allowing time for its developers to tune features like inviting or sharing, while honing the core value proposition. Once a new networked product is spreading via word of mouth, then each user is likely to know at least one other user already on the network. By the time it reaches the broader consciousness, it will be seen as a phenomenon, and top-down efforts can always be added on to scale a network that’s already big and engaged. If Big Bang Launches work so poorly in general, why do they work for Apple? This type of launch works for Apple because their core offerings can stand alone as premium, high-utility products that generally don’t need to construct new networks to function. At most, they tap into existing networks like email and SMS. Famously, Apple has not succeeded with social offerings like the now-defunct Game Center and Ping. The closest new networked product they’ve launched is arguably the App Store, but even that was initially not in Steve Jobs’s vision for the phone.87 Most important, though, you aren’t Apple. So don’t try to copy them without having their kinds of products.

Since she already had books to read, she went to sit down at one of the archive stations and scrolled through various news outlets. She’d started to concoct a new daydream last night about a rebellion to overthrow the Coalition—and she enjoyed her daydreams more if she had real details to use in plotting them out. There were always news accounts of a variety of minor revolts on planets throughout the Coalition, and she searched for some of them so she could learn more specifics. All those minor revolts were doomed to fail. Everyone knew it. They were too localized, and the Coalition forces were too strong. Most revolts were wiped out almost as soon as they started. If Talia were part of one of them, she’d suggest they try to find other groups to join forces with. Nothing could ever happen without a united front. So she read and fantasized herself as a character in one of the stories she liked to read, doing something brave and significant, making a difference. Changing the world.

The questions to ask when evaluating any method of making disciples are: 1. Is it obedience-oriented? 2. Is it simple enough that a new believer can begin discipling someone they know? 3. Does it lead to the formation of disciple-making groups and churches?

But it wasn’t enough for dad to join Sydney’s Chabad Hasidic community. He booked a flight and headed to the group’s headquarters in New York, where he found more profound theology and, more importantly, he also found my mother.

Foster children are much more likely than other children with similar problems to be prescribed multiple medications that will have no impact on their symptoms. These medications, particularly the so-called atypical antipsychotics (medications like Risperdal, Abilify, and Seroquel) can shorten life and have severe side effects, like weight gain great enough to increase risk for diabetes. The over prescribing and inappropriate prescribing of such medications to children in foster care has been so dramatic that the Government Accountability Office has issued a special report condemning it. Both the federal government and several states have sued Big Pharma for targeting foster care children, resulting in multi-million-dollar settlements. In the last few years, attention to these issues by legal groups, such as the National Center for Youth Law in Oakland, the press (an excellent example can be seen in the online series from the Mercury News by Karen de Sa), and advocacy groups such as Foster Youth in Action, has increased awareness of this problem. These investigations and advocacy are leading to some positive changes. For example, California passed legislation to monitor prescribing to children in foster care. But sadly, rather than joining in or even leading efforts to improve the quality of care for foster and adopted youth, most medical and psychiatric groups have resisted or even openly opposed these efforts. Change is hard, and it is hardest for those with the most to lose. As Annette Jackson and I wrote in 2014, “the academic or interest group most threatened by the innovations which challenge their existing frame of reference or perspective, will be the most vocal and hostile to the new ideas.

They regard it as barbaric and unenlightened. They look down on those who have not joined their group of the elect, especially those who they believe have seen what they have seen and yet come to different conclusions. Crucially, this new religion constitutes something to do. With any and all other grand narratives collapsed, the religion of antiracism fills people with purpose and a sense of meaning. It gives them drive and allows them to see where they are going. It allows them to imagine a perfectible upland toward which they and everyone else on earth might strive. It imbues them with confidence, and consolation, dividing the society they are in between saints and sinners in a way that gives them the illusion of great perception. Perhaps most crucially, it also allows them to war on what were their own origins. The appeal of this conflict should not be underestimated. It is a very deep-seated instinct, the instinct to destroy, to burn, and to spit on everything that has produced you.

Being the bearer of good news to the rest of the group, to join in this celebration, no matter how small, makes me feel like I am part of their team. In this quotidian exchange, they allow me into something I am barely a part of, and they do so enthusiastically. They do not question my own excitement over the new coffeepot—I having suffered without it for less than seventy-two hours—instead they match my excitement with their own. I feel the energy of our group change instantaneously. We are no longer four women plus one new girl; we are five.

I am very fond of suddenly adopting a new set of ideals in order to receive welcome from any rigid group of weirdos. If these people wanted a piece of me so badly, I must have been okay. (I am not okay.)

A truly wonderful thing happened to me when Lochlann Jain and Jake Kosek invited me to join a new writing group—infinite thanks to Lochlann and Jake and to Joe Dumit, Cori Hayden, Jonathan Metzl, Michelle Murphy, Diane Nelson, Jackie Orr, Elizabeth Roberts, and Miriam Tictin for years of joyful conspiring.

Rebuilding Your Life: Accepting the Reality of Divorce Divorce is undeniably one of life's most challenging and emotionally charged experiences. The decision to end a marriage can be accompanied by a rollercoaster of emotions, such as sadness, anger, and uncertainty about the future. During this difficult time, it is important to seek support and guidance from professionals, such as divorce lawyers in St George, Utah, and family law attorneys who can offer the expertise and guidance needed to navigate the complexities of divorce. Acceptance: The First Step Towards Rebuilding When a marriage is no longer working, acceptance becomes the crucial first step towards moving forward and rebuilding your life. It is essential to recognize that divorce is not a failure, but rather a decision made in the best interest of both parties involved. Divorce lawyers in St George, Utah, and family law attorneys in St George, Utah, can provide the legal support and guidance necessary to ensure a fair and amicable settlement, assisting in the overall acceptance process. Embracing the Grieving Process Divorce can be likened to a grieving process, as you mourn the loss of a relationship and the dreams that accompanied it. It is crucial to understand that it is natural to experience a wide range of emotions during this period, and it is essential to allow yourself the space and time to grieve. Seeking the assistance of a supportive network, including family, friends, and a qualified family law attorney in St George, Utah, can be beneficial during this challenging time. Navigating the Legal Maze Divorce involves various legal procedures, including property division, child custody arrangements, and spousal support. These complexities can be overwhelming and confusing for those going through a divorce. Consulting with a knowledgeable family law attorney in St George, Utah, is crucial to ensure that your rights are protected and that you receive a fair settlement. By working closely with divorce lawyers in St George, Utah, you can navigate the legal maze with confidence, knowing that you have a qualified advocate fighting on your behalf. Prioritizing Your Well-being Throughout the divorce process, it is essential to prioritize your emotional, mental, and physical well-being. Self-care activities, such as seeking therapy, joining support groups, and engaging in healthy lifestyle choices, can be immensely beneficial during this challenging time. By taking care of yourself, you can remain strong, focused, and resilient as you navigate the path towards rebuilding your life. Creating a New Vision for the Future Divorce marks the end of a chapter, but it can also be the beginning of a new, fulfilling life. As you begin the process of rebuilding, it is important to create a new vision for your future. Set personal goals, discover new passions, and surround yourself with positive influences. Remember, with the support of divorce lawyers in St George, Utah, and family law attorneys, you have the opportunity to start afresh and build the life you deserve. Conclusion: Rebuilding your life after divorce is undoubtedly a challenging journey, but it is also an opportunity to rediscover yourself and create a brighter future. By accepting the reality of divorce, seeking professional legal guidance from family law attorneys in St George, Utah, and embracing the support of your loved ones, you can navigate through this transition with resilience and strength. Remember, you are not alone, and with each step, you move closer towards a life filled with happiness, fulfillment, and new beginnings.

It is still unclear exactly what inspired such brutality. Many point to the influence of the Guatemalan Kaibiles working in the Zetas. In the Guatemalan civil war, troops cut off heads of captured rebels in front of villagers to terrify them from joining a leftist insurgency. Turning into mercenaries in Mexico, the Kaibiles might have reprised their trusted tactic to terrify enemies of the cartel. Others point to the influence of Al Qaeda decapitation videos from the Middle East, which were shown in full on some Mexican TV channels. Some anthropologists even point to the pre-Colombian use of beheadings and the way Mayans used them to show complete domination of their enemies. The Zetas were not thinking like gangsters, but like a paramilitary group controlling territory. Their new way of fighting rapidly spread through the Mexican Drug War. In September the same year, La Familia gang—working with the Zetas in Michoacán state—rolled five human heads onto a disco dance floor. By the end of 2006, there had been dozens of decapitations. Over the next years, there were hundreds. Gangsters throughout Mexico also copied the Zetas’ paramilitary way of organizing. Sinaloans created their own cells of combatants with heavy weaponry and combat fatigues. They had to fight fire with fire. “The Beard” Beltrán Leyva led particularly well-armed death squads. One was later busted in a residential house in Mexico City. They had twenty automatic rifles, ten pistols, twelve M4 grenade launchers, and flak jackets that even had their own logo— FEDA—an acronym for Fuerzas Especiales de Arturo, or Arturo’s Special Forces.

We let them tell us vampires were the problem, and if we'd just get rid of them, the world would be totally better. But then they said wait, it's not really vampires, it's the Jews. And then it's not really the Jews, it's this group. Or that group. Or immigrants. Every time the world doesn't get better, they just draw a new line between who's good and an entire group of people who are suddenly 'monsters.' And we all get so scared that there's a new monster in our midst, don't we? So scared that we rush to join the side of those who would 'protect' us from the monsters that they themselves invented. I'm just staying the stuff that hurt your mom is the same stuff that hurt my people is the same stuff that wiped out the vampires, and if you don't do anything about it, eventually that line's going to be drawn to keep you out.

Hello, everyone! I’m excited to join this community of book lovers. Reading has always been a passion of mine, and I’m eager to connect with others who share this love. I enjoy exploring a range of genres, from classic literature to contemporary fiction, and am always open to new recommendations. I'm looking forward to diving into discussions, sharing insights, and discovering books that spark curiosity and inspiration. Thank you for having me in the group—I can't wait to get started!

Voyagers, I’ve always wanted to write about you. And now, at 4:41 a.m. on an autumn morning, Words have found their way into my mind. I picture myself like you— Distant from life, Alone, Yet moving towards an unknown destination! Like you, in the early stages of my journey, I could see, I could gather knowledge and transmit it, I was useful and efficient. But sometimes, to keep connected to the world, To be able to stay on course and conserve my energy, I had to shut parts of myself down, To survive, To go blind, to be deaf, to be isolated, and just occasionally signal my existence to the world. The same thing I do, that you do, that so many others do. The boundless reaches of space Have become somewhat more comprehensible through you, Yet the depths of the human soul remain unfathomable, And its pain incurable. We live in an age surrounded by a torrent of information, Yet somehow, we remain lonely and lost. Language has advanced, There are words for nearly everything, Everyone can describe their own state of mind, yet we’re still at war with one another. Earth has turned into a vast ship, Perhaps like Noah’s Ark, With maximum diversity and multiplicity, Yet everyone on this ship plays their own tune, rallies their own cause! Someone steps forward, claiming each individual’s thoughts and personal benefit are like rare pearls to be cherished, While another insists that collective welfare takes precedence, That the needs of the masses outweigh individual desires. Some launch movements to claim their rights, While others start movements to flaunt the rights they’ve acquired. No one knows what they truly want; We’re all still lost. I don’t know how Earth looks from afar— Perhaps like a blueberry-flavored lollipop, A lollipop with a stick, But Earth’s stick is an invisible one made of sorrow. I find something common among all the passengers on this ship, All the inhabitants of this blueberry lollipop: sorrow. A fetus in its mother’s womb is also like a lollipop, But connected by an umbilical cord. As a fetus, Growing in the mother’s womb, Suffering, malnutrition, and physical ailments can be painful for us. If the mother’s state is stable, We may enjoy brief periods of security and calm, but after that, We must endure the pain of separation, Learn how to breathe, And besides the sorrow of leaving security behind, We face new emotions like fear and anger. Later in life, We each take our own path. No matter how much they try to show humans as social creatures, It’s always the individual who walks their own way, who has the freedom to choose, Even if one finds the meaning of their path in joining a group or a collective, it’s their individual choice that put them on that path. Today, people have countless options to join others who are like them, And these options themselves bring confusion, And when you join a group out of confusion, You treat the other groups with hostility. Science, philosophy, religion, politics…each of them has thousands of branches, and each branch Wants to disprove the other, cleanse itself of its shameful past. Freedom of speech has become an excuse for verbal assaults and psychological wounds, Non-violence has become a breeding ground for new and emerging dictators, For heartless sects and brutal factions. Knowledge and science alone cannot save us, Just as religion couldn’t. I don’t want to write about chaos, Life isn’t that disorganized, In some corner of the world, A lover is staring up at his beloved’s window, A child is laughing joyfully. But writing about sorrow, Speaking of chaos and Asking questions can reveal where we stand. Now, we know so much about space, And about the Sun, too. The James Webb telescope has mapped out the cosmos for us, and countless projects are underway for the future, crafted with flawless precision and extraordinary coherence, but the rift between humans remains deep.

I remember how awkward it feels to start school in a new place where you don't know a single person. I know the drill-- how you smile to show others you're friendly and approachable, but you don't impose yourself on anyone, and you try to make friends one at a time until someone invites you to join the group.

If you can find a mentor when you join a group that can be a big help, provided the mentor is intelligent and can explain things. When possible, take care to get a mentor from the status level that you aspire to. Many burnt-out complainers like to take newbies “under their wing” and “tell them the real truth” which winds up with you sharing the label of “burnt-out complainer.” Only accept a mentor who is successful.

I was executive vice president of the discounters’ trade association, working in my New York office one day in 1967. My secretary said there was a man out front who wanted to join our group. I said I would give him ten minutes. So in comes this short, wiry man with a deep tan and a tennis racket under his arm. He introduced himself as Sam Walton from Arkansas. I didn’t know what to think. When he meets you, he looks at you—head cocked to one side, forehead slightly creased—and he proceeds to extract every piece of information in your possession. He always makes little notes. And he pushes on and on. After two and a half hours, he left, and I was totally drained. I wasn’t sure what I had just met, but I was sure we would hear more from him.” Looking

In 1511, Diego Velázquez de Cuéllar, following the orders of Columbus’ son Diego, took a group of 300 men to the island of Cuba, or Caobana as it was called, looking for gold. He conquered and governed Cuba on behalf of the Spanish Crown and moved Havana from Santiago de Cuba on the south-eastern coast to the north coast. Soon Many settlers seeking new beginnings followed his example and although not much gold was discovered on the island, land was available for the taking and the soil was fertile. As the settlers arrived, the Spaniards continued to be overbearing and cruel in their relationship with the Indians, causing the become hostile between them. Chief Hatuey was the Cacique or Chief of 400 Taíno Indians that had fled from the Spaniards in Hispaniola for Cuba. Hatuey resented the ruthless Spaniards and encouraged the Arawakan-speaking people to rise up against them. Seeing the malice of these new intruders, they had no other option but to engage them in guerrilla warfare. Hatuey rallied the local Taínos, telling them that the Spaniards were merciless and that their god was gold. A number of the local Indians actually joined him in the fight. When the Chief was ultimately captured, the Spaniards tortured him, and when he refused to tell them the location of the gold, they burnt him at the stake. A bust on top of a monument honoring Chief Hatuey is located in the town of Baracoa, Cuba. It reads “Primer Rebelde De America Immolado En Yara De Baracoa”, “First rebel of America, Sacrificed in the town of Yara in Baracoa.” He is considered by many to be the first hero of Cuba. His last words were that he did not want to go to Heaven, if that is where Christians go when they die.

Albert, friend to royalty,” Beatrix said later at the Rutledge Hotel, laughing as she sat on the floor of their suite and examined the new collar. “I hope you don’t get above yourself, and put on airs.” “Not around your family, he won’t,” Christopher said, stripping off his coat and waistcoat, and removing his cravat. He lowered himself to the settee, relishing the coolness of the room. Albert went to drink from his bowl of water, lapping noisily. Beatrix went to Christopher, stretched full length atop him, and braced her arms on his chest. “I was so proud of you today,” she said, smiling down at him. “And perhaps a tiny bit smug that with all the women swooning and sighing over you, I’m the one you went home with.” Arching a brow, Christopher asked, “Only a tiny bit smug?” “Oh, very well. Enormously smug.” She began to play with his hair. “Now that all this medal business is done with, I have something to discuss with you.” Closing his eyes, Christopher enjoyed the sensation of her fingers stroking his scalp. “What is it?” “What would you say to adding a new member to the family?” This was not an unusual question. Since they had established a household at Riverton, Beatrix had increased the size of her menagerie, and was constantly occupied with animal-related charities and concerns. She had also compiled a report for the newly established natural history society in London. For some reason it had not been at all difficult to convince the group of elderly entomologists, ornithologists, and other naturalists to include a pretty young woman in their midst. Especially when it became clear that Beatrix could talk for hours about migration patterns, plant cycles, and other matters relating to animal habitats and behavior. There was even discussion of Beatrix’s joining a board to form a new natural history museum, to provide a lady’s perspective on various aspects of the project. Keeping his eyes closed, Christopher smiled lazily. “Fur, feathers, or scales?” he asked in response to her earlier question. “None of those.” “God. Something exotic. Very well, where will this creature come from? Will we have to go to Australia to collect it? Iceland? Brazil?” A tremor of laughter went through her. “It’s already here, actually. But you won’t be able to view it for, say…eight more months.” Christopher’s eyes flew open. Beatrix was smiling down at him, looking shy and eager and more than a little pleased with herself. “Beatrix.” He turned carefully so that she was underneath him. His hand came to cradle the side of her face. “You’re sure?” She nodded. Overwhelmed, Christopher covered her mouth with his, kissing her fiercely. “My love…precious girl…” “It’s what you wanted, then?” she asked between kisses, already knowing the answer. Christopher looked down at her through a bright sheen of joy that made everything blurred and radiant. “More than I ever dreamed. And certainly more than I deserve.” Beatrix’s arms slid around his neck. “I’ll show you what you deserve,” she informed him, and pulled his head down to hers again.