Males Life Short Quotes

I’m a modern man, a man for the millennium. Digital and smoke free. A diversified multi-cultural, post-modern deconstruction that is anatomically and ecologically incorrect. I’ve been up linked and downloaded, I’ve been inputted and outsourced, I know the upside of downsizing, I know the downside of upgrading. I’m a high-tech low-life. A cutting edge, state-of-the-art bi-coastal multi-tasker and I can give you a gigabyte in a nanosecond! I’m new wave, but I’m old school and my inner child is outward bound. I’m a hot-wired, heat seeking, warm-hearted cool customer, voice activated and bio-degradable. I interface with my database, my database is in cyberspace, so I’m interactive, I’m hyperactive and from time to time I’m radioactive. Behind the eight ball, ahead of the curve, ridin the wave, dodgin the bullet and pushin the envelope. I’m on-point, on-task, on-message and off drugs. I’ve got no need for coke and speed. I've got no urge to binge and purge. I’m in-the-moment, on-the-edge, over-the-top and under-the-radar. A high-concept, low-profile, medium-range ballistic missionary. A street-wise smart bomb. A top-gun bottom feeder. I wear power ties, I tell power lies, I take power naps and run victory laps. I’m a totally ongoing big-foot, slam-dunk, rainmaker with a pro-active outreach. A raging workaholic. A working rageaholic. Out of rehab and in denial! I’ve got a personal trainer, a personal shopper, a personal assistant and a personal agenda. You can’t shut me up. You can’t dumb me down because I’m tireless and I’m wireless, I’m an alpha male on beta-blockers. I’m a non-believer and an over-achiever, laid-back but fashion-forward. Up-front, down-home, low-rent, high-maintenance. Super-sized, long-lasting, high-definition, fast-acting, oven-ready and built-to-last! I’m a hands-on, foot-loose, knee-jerk head case pretty maturely post-traumatic and I’ve got a love-child that sends me hate mail. But, I’m feeling, I’m caring, I’m healing, I’m sharing-- a supportive, bonding, nurturing primary care-giver. My output is down, but my income is up. I took a short position on the long bond and my revenue stream has its own cash-flow. I read junk mail, I eat junk food, I buy junk bonds and I watch trash sports! I’m gender specific, capital intensive, user-friendly and lactose intolerant. I like rough sex. I like tough love. I use the “F” word in my emails and the software on my hard-drive is hardcore--no soft porn. I bought a microwave at a mini-mall; I bought a mini-van at a mega-store. I eat fast-food in the slow lane. I’m toll-free, bite-sized, ready-to-wear and I come in all sizes. A fully-equipped, factory-authorized, hospital-tested, clinically-proven, scientifically- formulated medical miracle. I’ve been pre-wash, pre-cooked, pre-heated, pre-screened, pre-approved, pre-packaged, post-dated, freeze-dried, double-wrapped, vacuum-packed and, I have an unlimited broadband capacity. I’m a rude dude, but I’m the real deal. Lean and mean! Cocked, locked and ready-to-rock. Rough, tough and hard to bluff. I take it slow, I go with the flow, I ride with the tide. I’ve got glide in my stride. Drivin and movin, sailin and spinin, jiving and groovin, wailin and winnin. I don’t snooze, so I don’t lose. I keep the pedal to the metal and the rubber on the road. I party hearty and lunch time is crunch time. I’m hangin in, there ain’t no doubt and I’m hangin tough, over and out!

Take fireflies for example. Try to imagine their beauty, the evanescent beauty of their lives, which don't even last a week. Female fireflies flash their lights only to have intercourse with the males; males twinkle just to have intercourse with the females. And once their mating has finished, they die. In short, their reproductive instinct is the single, absolute reason for fireflies to live. In that simple instinct and their simple world, no kind of sadness can intervene. This is precisely why fireflies are so fleetingly beautiful.

When an attack on home soil causes cultural paroxysms that have nothing to do with the attack, when we respond to real threats to our nation by distrusting ourselves with imagined threats to femininity and family life, when we invest our leaders with a cartoon masculinity and require of them bluster in lieu of a capacity for rational calculation, and when we blame our frailty in 'fifth column' feminists - in short, when we base our security on a mythical male strength that can only increase itself against a mythical female weakness - we should know that we are exhibiting the symptoms of a lethal, albeit curable, cultural affliction (p. 295).

When they are not eating, rats are likely to be having sex. Rats have a lot of sex—up to twenty times a day. If a male rat can’t find a female, he will happily—or at least willingly—find relief in a male.

Mrs Loudon was even more successful than her husband thanks to a single work, Practical Instructions in Gardening for Ladies, published in 1841, which proved to be magnificently timely. It was the first book of any type ever to encourage women of elevated classes to get their hands dirty and even to take on a faint glow of perspiration. This was novel almost to the point of eroticism. Gardening for Ladies bravely insisted that women could manage gardening independent of male supervision if they simply observed a few sensible precautions – working steadily but not too vigorously, using only light tools, never standing on damp ground because of the unhealthful emanations that would rise up through their skirts.

But what about a person's anger? What about her voice? Her laughter? Her arrogance? Her irreverence? Her humor, her ego, her honor, her character? Do these fingerprints of an individual life simply evaporate and disappear with the last exhale? And if that is so, what use all this struggle, misery and strife? What difference whether a woman ever lived or not? Whether she was loved or unloved, educated or illiterate, wanted or unwanted by her parents, whether or not she suffered hurt and betrayal, or whether she still managed to retain her humanity and nobility? In the end, Bhima thinks, it doesn't matter. It is all ash and dust. This is what it means to be human, she thinks: Grains of dust arranged in human form - some dark, some light, some tall, some short, some male, some female. And in the end, the same gust of wind breaks them all down.

Perhaps the most irrational fashion act of all was the male habit for 150 years of wearing wigs. Samuel Pepys, as with so many things, was in the vanguard, noting with some apprehension the purchase of a wig in 1663 when wigs were not yet common. It was such a novelty that he feared people would laugh at him in church; he was greatly relieved, and a little proud, to find that they did not. He also worried, not unreasonably, that the hair of wigs might come from plague victims. Perhaps nothing says more about the power of fashion than that Pepys continued wearing wigs even while wondering if they might kill him.

Among the short-lived races, pleasure slaves became emotionally unstable after a few years. It took decades among the long-lived races, but eventually the combination of aphrodisiacs and constant arousal without being allowed any release twisted something inside the males. After that, with careful handling, they still had their uses, but not as pleasure slaves. Daemon had been a pleasure slave for most of his life.

The guilt and anxiety induced by hunting, combined with frustration resulting from ritual celibacy, could have been projected onto the image of a powerful woman, who demands endless bloodshed.27 The hunters could see that women were the source of new life; it was they – not the expendable males – who ensured the continuity of the tribe. The female thus became an awe-inspiring icon of life itself – a life that required the ceaseless sacrifice of men and animals.

I think... no, I am positive... that you are the most unattractive man I have ever met in my entire life. You know, in the short time we've been together, you have demonstrated EVERY loathsome characteristic of the male personality and even discovered a few new ones. You are physically repulsive, intellectually retarded, you're morally reprehensible, vulgar, insensitive, selfish, stupid, you have no taste, a lousy sense of humor and you smell. You're not even interesting enough to make me sick.

She’s twenty-one and just by her hairstyle you can tell she’s saving IT for the man she will marry. It’s short at the sides and high on top, with a sideburn-length curl in front each ear. Look around you next time you’re out strolling, there’s hordes of them like her. They all wore braces when they were kids, played a lot of sports, were considered tom-boys, spent endless hours worrying about pimples, black-heads and acne, and wanted only one thing out of life-- get married and be a loving motherto both their children and their husband. In the meantime, they work at meaningful jobs like teaching and nursing until the Right Man comes along. They’re the reason Canadian men are amongst the most neurotic, childish and apathetic males on the Western continent. They need the challenge of a mature woman in order to bring out their maturity, and instead they’re offered mamas. Yet it isn’t the girls’ fault. After all they’re only being what men want them to be, what they think men want them to be. And vice-versa. Both sexes being what they think the other wants them to be and neither one really knowing because they’ve never asked their opposite what they would like, and this total absence of communication being the root cause of this great void between modern man and woman

After God tells Eve what is going to happen, now that she has awakened, He turns to Adam—who, along with his male descendants, doesn’t get off any easier. God says something akin to this: “Man, because you attended to the woman, your eyes have been opened. Your godlike vision, granted to you by snake, fruit and lover, allows you to see far, even into the future. But those who see into the future can also eternally see trouble coming, and must then prepare for all contingencies and possibilities. To do that, you will have to eternally sacrifice the present for the future. You must put aside pleasure for security. In short: you will have to work. And it’s going to be difficult. I hope you’re fond of thorns and thistles, because you’re going to grow a lot of them.

In her relationships with humans, Artemis is primarily concerned with females, especially the physical aspects of their life cycle, including menstruation, childbirth, and death, however contradictory the association of these with a virgin may appear. (She is also cited as the reason for the termination of female life: when swift death came to a woman, she was said to have been short by Artemis.) The Artemis of classical Greece probably evolved from the concept of a primitive mother goddess, and both she and her sister Athena were considered virgins because they had never submitted to a monogamous marriage. Rather, as befits mother goddesses, they had enjoyed many consorts. Their failure to marry, however, was misinterpreted as virginity by succeeding generations of men who connected loss of virginity only with conventional marriage. Either way, as mother goddess or virgin, Artemis retains control over herself; her lack of permanent connection to a male figure in a monogamous relationship is the keystone of her independence.

Biological Exuberance is, above all, an affirmation of life's vitality and infinite possibilities: a worldview that is once primordial and futuristic, in which gender is kaleidoscopic, sexualities are multiple, and the categories of male and female are fluid and transmutable. A world, in short, exactly like the one we inhabit.

You know, now that i think about it... there is one species that's completely monogamous. The male anglerfish, which is a tenth the size of the girl of his dreams, follows her scent, bites her, and hangs on until his skin fuses into hers and her body absorbs his. They ate for life. But it's a really short life, if you're the guy in the relationship

The fear Jackson refers to is not fear of lesbianism—or, at least, not only fear of lesbianism. It is the fear of what lesbianism represented to her, something that on one level she fervently desired even as she feared it: a life undefined by marriage, on her own terms. Constance and Merricat are indeed “two halves of the same person,” together forming one identity, just as a man and a woman are traditionally supposed to do in marriage. Not finding that wholeness in marriage, Jackson sought it elsewhere: first with Jeanne Beatty, and later with her friend Barbara Karmiller, also younger, who came back into her life shortly after she finished Castle. Indeed, the novel, in its final version, is not about “two women murdering a man.” It is about two women who metaphorically murder male society and its expectations for them by insisting on living separate from it, governed only by themselves.

A drumbeat joins Sami's rhythm, the crowd ripples and separates, and soon we are dancing. Here in this place the city carved out and abandoned, there is only movement and heat and darkness. I can't see my body, or Reem's, or Sami's, or anyone's. I can only feel my hips moving the stale air and listen to the rise and fall of the feet of those around me. I have been taught all my life that masculinity means short hair and square-toed shoes, taking up space, raising one's voice. To be soft is to be less of a man. To be gentle, to laugh, to create art, to bleed between the legs -- I have been taught that these things make me a woman. I have been taught all my life that to dance is to be vulnerable, and that the world will crush the vulnerable. I was taught to equate invincibility with being worthy of love. But here in the darkness of his abandoned subway platform, I can almost imagine a world big enough for boys like Sami and me to love each other, to dance and let the pain out of our bodies, to breathe and make love and be enough and be enough and be enough.

Before she could say anything more, Sabella swung around at the sound of Noah’s Harley purring to life behind the garage. God. He was dressed in snug jeans and riding chaps. A snug dark T-shirt covered his upper body, conformed to it. And he was riding her way. “Is there anything sexier than a man in riding chaps riding a Harley?” Kira asked behind her. “It makes a woman simply want to melt.” And Sabella was melting. She watched as he pulled around the side of the garage then took the gravel road that led to the back of the house. The sound of the Harley purred closer, throbbing, building the excitement inside her. “I think it’s time for me to leave,” Kira said with a light laugh. “Don’t bother to see me out.” Sabella didn’t. She listened as the Harley drew into the graveled lot behind the house and moved to the back door. She opened it, stepping out on the back deck as he swung his legs over the cycle and strode toward her. That long-legged lean walk. It made her mouth water. Made her heart throb in her throat as hunger began to race through her. “The spa treated you well,” he announced as he paused at the bottom of the steps and stared back at her. “Feel like messing your hair up and going out this evening? We could have dinner in town. Ride around a little bit.” She hadn’t ridden on a motorcycle since she was a teenager. She glanced at the cycle, then back to Noah. “I’d need to change clothes.” His gaze flickered over her short jeans skirt, her T-shirt. “That would be a damned shame too,” he stated. “I have to say, Ms. Malone, you have some beautiful legs there.” No one had ever been as charming as Nathan. She remembered when they were dating, how he would just show up, out of the blue, driving that monster pickup of his and grinning like a rogue when he picked her up. He’d been the epitome of a bad boy, and he had been all hers. He was still all hers. “Bare legs and motorcycles don’t exactly go together,” she pointed out. He nodded soberly, though his eyes had a wicked glint to them. “This is a fact, beautiful. And pretty legs like that, we wouldn’t want to risk.” She leaned against the porch post and stared back at him. “I have a pickup, you know.” She propped one hand on her hip and stared back at him. “Really?” Was that avarice she saw glinting in his eyes, or for just the slightest second, pure, unadulterated joy at the mention of that damned pickup? He looked around. “I haven’t seen a pickup.” “It’s in the garage,” she told him carelessly. “A big black monster with bench seats. Four-by-four gas-guzzling alpha-male steel and chrome.” He grinned. He was so proud of that damned pickup. “Where did something so little come up with a truck that big?” he teased her then. She shrugged. “It belonged to my husband. Now, it belongs to me.” That last statement had his gaze sharpening. “You drive it?” “All the time,” she lied, tormenting him. “I don’t have to worry about pinging it now that my husband is gone. He didn’t like pings.” Did he swallow tighter? “It’s pinged then?” She snorted. “Not hardly. Do you want to drive the monster or question me about it? Or I could change into jeans and we could ride your cycle. Which is it?” Which was it? Noah stared back at her, barely able to contain his shock that she had kept the pickup. He knew for a fact there were times the payments on the house and garage had gone unpaid—his “death” benefits hadn’t been nearly enough—almost risking her loss of both during those first months of his “death.” Knowing she had held on to that damned truck filled him with more pleasure than he could express. Knowing she was going to let someone who wasn’t her husband drive it filled him with horror. The contradictor feelings clashed inside him, and he promised himself he was going to spank her for this.

We cannot take leave of the aquatic plants without briefly mentioning the life of the most romantic of them all: the legendary Val­lisneria, an Hydrocharad whose nuptials form the most tragic episode in the love-history of the flowers. The Vallisneria is a rather insignificant herb, possess­ing none of the strange grace of the Water-lily or of certain submersed comas. But it seems as though nature had delighted in giving it a beautiful idea. The whole existence of the little plant is spent at the bottom of the water, in a sort of half-slumber, until the moment of the wedding-hour in which it aspires to a new life. Then the female flower slowly uncoils the long spiral of its peduncle, rises, emerges and floats and blossoms on the sur­face of the pond. From a neighbouring stem, the male flowers, which see it through the sunlit water, soar in their turn, full of hope, towards the one that rocks, that awaits them, that calls them to a magic world. But, when they have come half-way, they feel themselves suddenly held back: their stalk, the very source of their life, is too short; they will never reach the abode of light, the only spot in which the union of the stamens and the pistil can be achieved! .

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

The panel delivery truck drew up before the front of the “Amsterdam Apartments” on 126th Street between Madison and Fifth Avenues. Words on its sides, barely discernible in the dim street light, read: LUNATIC LYNDON … I DELIVER AND INSTALL TELEVISION SETS ANY TIME OF DAY OR NIGHT ANY PLACE. Two uniformed delivery men alighted and stood on the sidewalk to examine an address book in the light of a torch. Dark faces were highlighted for a moment like masks on display and went out with the light. They looked up and down the street. No one was in sight. Houses were vague geometrical patterns of black against the lighter blackness of the sky. Crosstown streets were always dark. Above them, in the black squares of windows, crescent-shaped whites of eyes and quarter moons of yellow teeth bloomed like Halloween pumpkins. Suddenly voices bubbled in the night. “Lookin’ for somebody?” The driver looked up. “Amsterdam Apartments.” “These is they.” Without replying, the driver and his helper began unloading a wooden box. Stenciled on its side were the words: Acme Television “Satellite” A.406. “What that number?” someone asked. “Fo-o-six,” Sharp-eyes replied. “I’m gonna play it in the night house if I ain’t too late.” “What ya’ll got there, baby?” “Television set,” the driver replied shortly. “Who dat getting a television this time of night?” The delivery man didn’t reply. A man’s voice ventured, “Maybe it’s that bird liver on the third storey got all them mens.” A woman said scornfully, “Bird liver! If she bird liver I’se fish and eggs and I got a daughter old enough to has mens.” “… or not!” a male voice boomed. “What she got ’ill get television sets when you jealous old hags is fighting over mops and pails.” “Listen to the loverboy! When yo’ love come down last?” “Bet loverboy ain’t got none, bird liver or what.” “Ain’t gonna get none either. She don’t burn no coal.” “Not in dis life, next life maybe.” “You people make me sick,” a woman said from a group on the sidewalk that had just arrived. “We looking for the dead man and you talking ’bout tricks.” The two delivery men were silently struggling with the big television box but the new arrivals got in their way. “Will you ladies kindly move your asses and look for dead men sommers else,” the driver said. His voice sounded mean. “ ’Scuse me,” the lady said. “You ain’t got him, is you?” “Does I look like I’m carrying a dead man ’round in my pocket?” “Dead man! What dead man? What you folks playing?” a man called down interestedly. “Skin?” “Georgia skin? Where?” “Ain’t nobody playing no skin,” the lady said with disgust. “He’s one of us.” “Who?” “The dead man, that’s who.” “One of usses? Where he at?” “Where he at? He dead, that’s where he at.” “Let me get some green down on dead man’s row.” “Ain’t you the mother’s gonna play fo-o-six?” “Thass all you niggers thinks about,” the disgusted lady said. “Womens and hits!” “What else is they?” “Where yo’ pride? The white cops done killed one of usses and thass all you can think about.” “Killed ’im where?” “We don’t know where. Why you think we’s looking?” “You sho’ is a one-tracked woman. I help you look, just don’t call me nigger is all.

A faint singing seemed to issue from the walls... yes, it was as though the walls themselves were singing!... The song became plainer... the words were now distinguishable... he heard a voice, a very beautiful, very soft, very captivating voice... but, for all its softness, it remained a male voice... The voice came nearer and nearer... it came through the wall... it approached... and now the voice was in the room, in front of Christine. Christine rose and addressed the voice, as though speaking to some one: "Here I am, Erik," she said. "I am ready. But you are late." Raoul, peeping from behind the curtain, could not believe his eyes, which showed him nothing. Christine's face lit up. A smile of happiness appeared upon her bloodless lips, a smile like that of sick people when they receive the first hope of recovery. The voice without a body went on singing; and certainly Raoul had never in his life heard anything more absolutely and heroically sweet, more gloriously insidious, more delicate, more powerful, in short, irresistibly triumphant. He listened to it in a fever and he now began to understand how Christine Daaé was able to appear one evening, before the stupefied audience, with accents of a beauty hitherto unknown, of a superhuman exaltation, while doubtless still under the influence of the mysterious and invisible master. The voice was singing the Wedding-night Song from Romeo and Juliet. Raoul saw Christine stretch out her arms to the voice as she had done, in Perros church-yard, to the invisible violin playing The Resurrection of Lazarus and nothing could describe the passion with which the voice sang: "Fate links thee to me for ever and a day!" The strains went through Raoul's heart.

However we decide to apportion the credit for our improved life spans, the bottom line is that nearly all of us are better able today to resist the contagions and afflictions that commonly sickened our great-grandparents, while having massively better medical care to call on when we need it. In short, we have never had it so good. Or at least we have never had it so good if we are reasonably well-off. If there is one thing that should alarm and concern us today, it is how unequally the benefits of the last century have been shared. British life expectancies might have soared overall, but as John Lanchester noted in an essay in the London Review of Books in 2017, males in the East End of Glasgow today have a life expectancy of just fifty-four years—nine years less than a man in India. In exactly the same way, a thirty-year-old black male in Harlem, New York, is at much greater risk of dying than a thirty-year-old male Bangladeshi from stroke, heart disease, cancer, or diabetes. Climb aboard a bus or subway train in almost any large city in the Western world and you can experience similar vast disparities with a short journey. In Paris, travel five stops on the Metro’s B line from Port-Royal to La Plaine—Stade de France and you will find yourself among people who have an 82 percent greater chance of dying in a given year than those just down the line. In London, life expectancy drops reliably by one year for every two stops traveled eastward from Westminster on the District Line of the Underground. In St. Louis, Missouri, make a twenty-minute drive from prosperous Clayton to the inner-city Jeff-Vander-Lou neighborhood and life expectancy drops by one year for every minute of the journey, a little over two years for every mile. Two things can be said with confidence about life expectancy in the world today. One is that it is really helpful to be rich. If you are middle-aged, exceptionally well-off, and from almost any high-income nation, the chances are excellent that you will live into your late eighties. Someone who is otherwise identical to you but poor—exercises as devotedly, sleeps as many hours, eats a similarly healthy diet, but just has less money in the bank—can expect to die between ten and fifteen years sooner. That’s a lot of difference for an equivalent lifestyle, and no one is sure how to account for it.

A phobia is an excessive or unreasonable fear of an object, situation or place. Phobias are quite common and often take root in childhood for no apparent reason. Other times they spring from traumatic events or develop from an attempt to make sense of unexpected and intense feelings of anxiety or panic. Simple phobias are fears of specific things such as insects, infections, or even flying. Agoraphobia is a fear of being in places where one feels trapped or unable to get help, such as in crowds, on a bus or in a car, or standing in a line. It is basically an anxiety that ignites from being in places or situations from which escape might be difficult (or embarrassing). A social phobia is a marked fear of social or performance situations. When the phobic person actually encounters, or even anticipates, being in the presence of the feared object or situation, immediate anxiety can be triggered. The physical symptoms of anxiety may include shortness of breath, sweating, a racing heart, chest or abdominal discomfort, trembling, and similar reactions. The emotional component involves an intense fear and may include feelings of losing control, embarrassing oneself, or passing out. Most people who experience phobias try to escape or avoid the feared situation wherever possible. This may be fairly easy if the feared object is rarely encountered (such as snakes) and avoidance will not greatly restrict the person’s life. At other times, avoiding the feared situation (in the case of agoraphobia, social phobia) is not easily done. After all, we live in a world filled with people and places. Having a fear of such things can limit anyone’s life significantly, and trying to escape or avoid a feared object or situation because of feelings of fear about that object or situation can escalate and make the feelings of dread and terror even more pronounced. In some situations of phobias, the person may have specific thoughts that contribute some threat to the feared situation. This is particularly true for social phobia, in which there is often a fear of being negatively evaluated by others, and for agoraphobia, in which there may be a fear of passing out or dying with no one around to help, and of having a panic attack where one fears making a fool of oneself in the presence of other people. Upon recognizing their problem for what it is, men should take heart in knowing that eighty percent of people who seek help can experience improvement of symptoms or, in male-speak, the illness can be “fixed.

You needn’t have come to Hampshire in such a hurry.” “The threat of lawyers and Chancery Court impressed me with the need for haste,” he said darkly. Perhaps her telegram had been a bit dramatic. “I wasn’t really going to bring layers into it. I only wanted to gain your attention.” His reply was soft. “You always have my attention.” Kathleen wasn’t certain how to take his meaning. Before she could ask, the latch of the bathroom door clicked. The wood panels trembled as someone began to push his way in. Kathleen’s eyes flew open. She wedged her hands against the door, her nerves stinging in horror. A violent splash erupted behind her as Devon leaped from the bathtub and flattened a hand on the door to keep it from opening farther. His other hand slid around her to cover her mouth. That was unnecessary--Kathleen couldn’t have made a sound to save her life. She quivered in every limb at the feel of the large, steaming male at her back. “Sir?” came the valet’s puzzled voice. “Confound it, have you forgotten how to knock?” Devon demanded. “Don’t burst into a room unless it’s to tell me that the house is on fire.” Distantly Kathleen wondered if she might swoon. She was fairly certain that Lady Berwick would have expected it of her in such circumstances. Unfortunately her mind remained intractably awake. She swayed, her balance uncertain, and his body automatically compensated, hard muscles flexing to support her. He was pressed all along her, hot water seeping through the back of her riding habit. With every breath, she dew in the scents of soap and heat. Her heart faltered between every beat, too weak, too fast. Dizzily she focused on the large hand braced against the door. His skin was faintly tawny, the kind that would brown easily in the sun. One of his knuckles was scraped and raw--from lifting the carriage wheel, she guessed. The nails were short and scrupulously clean, but ink stains lingered in faint shadows on the sides of two fingers. “I beg your pardon, my lord,” the valet said. With an overdone respect that hinted at sarcasm, he added, “I’ve never known you to be modest before.” “I’m an aristocrat now,” Devon said. “We prefer not to flaunt our assets.

Hunter slipped from the bed and grabbed his breeches to pull them on. Bathed in moonlight, the planes of his body were gilded with silver, its contours cast into delineative shadow. Clutching a fur to her chest, Loretta sat up, pretending not to notice. She did, though, and what she saw set her pulse to skittering. Perhaps beautiful wasn’t an appropriate adjective for a man, but it was the only word that came to her. Watching him, she was, for the first time in her life, appreciative of the male form, the smooth play of muscle in motion, the subtle grace in strength. Lean tendons roped his buttocks and thighs. When he turned slightly she glimpsed his manhood, jutting forth, hard and proud from a mahogany nest of short curly hair. Her throat tightened, and deep within her there welled feelings she could scarcely credit, longing, tenderness, delicious excitement--and fierce pride. That such a man loved her and wanted her was nothing short of incredible. He could have had any girl in the village, someone supple and dark with liquid brown eyes, a dozen such someones if he chose, but instead he had picked her, a skinny, pallid farm girl. Cinching the drawstring of his pants, he tied a quick bowknot and extended a hand to her. For an instant Loretta was swept back in time to that first afternoon, when he had commanded she place her palm across his. She had been so terrified then, but no longer. His arm was her shield, just as he had promised. “Come, wife. My cousin brings a gift, eh?” “Hunter, I’m not dressed!” Chuckling, he grabbed a buffalo robe and draped it around her shoulders. After enveloping her in the fur, he drew her from the bed and to the door, untying the flap to sweep it aside.

Watching him, she was, for the first time in her life, appreciative of the male form, the smooth play of muscle in motion, the subtle grace in strength. Lean tendons roped his buttocks and thighs. When he turned slightly she glimpsed his manhood, jutting forth, hard and proud from a mahogany nest of short curly hair. Her throat tightened, and deep within her there welled feelings she could scarcely credit, longing, tenderness, delicious excitement--and fierce pride. That such a man loved her and wanted her was nothing short of incredible. He could have had any girl in the village, someone supple and dark with liquid brown eyes, a dozen such someones if he chose, but instead he had picked her, a skinny, pallid farm girl. Cinching the drawstring of his pants, he tied a quick bowknot and extended a hand to her. For an instant Loretta was swept back in time to that first afternoon, when he had commanded she place her palm across his. She had been so terrified then, but no longer. His arm was her shield, just as he had promised.

A deep voice behind me makes me jump. I quickly turn around to see a tanned, tall man, about my age, in a pair of khaki shorts, tank top, tennis shoes, and dark shades. He has about two days’ growth of stubble on his face. He smiles broadly when I ask, “What?” “Can I help you with that? It looks like you’re wrestling an octopus.” I nervously giggle and step back, giving him room to try to wrangle the bike into the back of the SUV. After a few attempts, he turns to me. “If you want, we can put it in the back of my truck, and I can take it home for you.” Warning signs immediately start flashing in my brain. I am not at all comfortable talking to men. I’ve been with one man my entire life; as in comfortable with, talked with, been friends with. Before him, it was my Dad. Every other male makes me nervous. I feel like I’m being judged. I’m not comfortable in my own skin, much less around a man. I start stammering as I quickly try to think of a response that isn’t rude or make me sound like an idiot or an inexperienced school girl. “Um, you don’t have to do that. Thank you though.” Geez girl! He doesn’t give up. “I don’t mind. Do you live on Coronado? If so, no place is too far. If you tell me you live in Rancho Bernardo, I might have to think twice about it.” He offers me a huge smile. He removes his shades, placing them on top of his head. The brightest blue eyes look at me with such warmth that I feel like a fool for thinking he may be a serial killer. I think for a moment and finally agree.

In a short essay called ‘Liberating Life: Women’s Revolution’, Öcalan (2013) outlines the core tenets of his sociological/historico-philosophical writings. Öcalan’s fundamental claim is that ‘mainstream civilisation’, commences with the enslavement of ‘Woman’, through what he calls ‘Housewifisation’ (2013). As such, it is only through a ‘struggle against the foundations of this ruling system’ (2013), that not only women, but also men can achieve freedom, and slavery can be destroyed. Any liberation of life, for Öcalan, can only be achieved through a Woman’s revolution. In his own words: ‘If I am to be a freedom fighter, I cannot just ignore this: woman’s revolution is a revolution within a revolution’ (2013). For Öcalan, the Neolithic era is crucial, as the heyday of the matricentric social order. The figure of the Woman is quite interesting, and is not just female gender, but rather a condensation of all that is ‘equal’ and ‘natural’ and ‘social’, and its true significance is seen as a mode of social governance, which is non-hierarchical, non-statist, and not premised upon accumulation (2013). This can only be fully seen, through the critique of ‘civilisation’ which is equally gendered and equated with the rise of what he calls the ‘dominant male’ and hegemonic sexuality. These forms of power as coercive are embodied in the institution of masculine civilisation. And power in the matriarchal structures are understood more as authority, they are natural/organic. What further characterised the Neolithic era is the ways through which society was based upon solidarity and sharing – no surplus in production, and a respect for nature. In such a social order, Öcalan finds through his archaeology of ‘sociality’ the traces of an ecological ontology, in which nature is ‘alive and animated’, and thus no different from the people themselves. The ways in which Öcalan figures ‘Woman’, serves as metaphor for the Kurdish nation-as-people (not nation-state). In short, if one manages to liberate woman, from the hegemonic ‘civilisation’ of ‘the dominant male’, one manages to liberate, not only the Kurds, but the world. It is only on this basis that the conditions of possibility for a genuine global democratic confederalism, and a solution to the conflicts of the Middle East can be thinkable. Once it is thinkable, then we can imagine a freedom to organise, to be free from any conception of ownership (of property, persons, or the self), a freedom to show solidarity, to restore balance to life, nature, and other humans through ‘love’, not power. In Rojava, The Autonomous Administration of North and East Syria, Öcalan’s political thoughts are being implemented, negotiated and practised. Such a radical experiment, which connects theory with practice has not been seen on this scale, ever before, and although the Rojava administration, the Democratic Union Party, is different from the PKK, they share the same political leader, Öcalan. Central to this experiment are commitments to feminism, ecology and justice.

By ca. 400 BCE, roughly when Tanakh's historical material ends, a religious community, the self-acknowledged heir of Biblical Israel, had unified itself around a collective self-understanding that distinguished it from its neighbors. That identity included lore about how the God of nations had covenanted with them and guided their history, an attachment to the land God had deeded them, distinctive customs (such as infant male circumcision and a prohibition against eating pork), a common language, and shared worship. Religious life revolved around the Temple, not sacred scripture, and presumed that its rituals were secured by either an Israelite government or a foreign ruler disposed to protect it. We can begin to call these people "Jews" (Yehudim), a name derived from "Yehud" and used in some of Tanakh's late-written books. It is, however, to early to speak of a coherent "Judaism," at least if that designation denotes the liturgical centrality of the Torah, much less of Tanakh, the whole of which did not yet exist.

Even Margaret’s beloved Wordsworth fell short on the issue; for him, she quoted ruefully, the ideal woman should not be “Too bright and good / For Human nature’s daily food.” Margaret drew on examples from ancient myth, wherein “the idea of female perfection is as fully presented as that of male,” to show that women had been accorded greater respect in earlier times. In Egyptian mythology, “Isis is even more powerful than Osiris,” and “the Hindoo goddesses reign on the highest peaks of sanctification.” In Greek myth, “not only Beauty, Health and the Soul are represented under feminine attributes, but the Muses, the inspirers of all genius,” and “Wisdom itself . . . are feminine.” Margaret’s dream was to bring the dispirited “individual man” together with the disempowered woman—unite the two sides of the Great Hall’s classroom—and create, by merging the best attributes of each, “fully” perfected souls. Then, a nation of men and women will for the first time exist, she might have said, amending Waldo Emerson’s visionary claim.

In many ways, Kaua‘i is the ultimate example of what a world would look like if plants were in charge. The whole island is covered in the surreal products of total floral freedom. When plants are allowed to evolve without fear, they get scrupulously and flamboyantly specific. Take the Hibiscadelphus genus, for example. Found only in Hawai‘i, these plants have long tubular flowers, custom-made to fit the hooked beak of the honeycreeper, the precise bird that pollinates them. Then there is the vulcan palm, Brighamia insignis, or ‘Ōlulu in Hawaiian, a short tree best described by its nickname, “cabbage on a stick.” Over tens of thousands of years, it has evolved to be pollinated only by the extremely rare fabulous green sphinx moth (its real name). The vulcan palm, still critically endangered in the wild, was saved from total extinction by Perlman’s work in the early days of the extinction prevention program, when he made his own harness out of knotted ropes and used it to hang over the Nā Pali Coast cliffs. There, four thousand feet in the air, he would use a small cosmetic brush borrowed from his wife to imitate the moth, carefully transferring the pollen from the males to the females. “You’d know if you did it well,” Perlman said. “When you’d go back, there’d be fruits just bursting open with seed.” (The vulcan palm is now cultivated as a houseplant in the Netherlands, where there are greenhouses full of them. I wonder if a person with a potted Vulcan palm on their Amsterdam windowsill knows of the drama it took to get it there.)

The body is not shaped for maximum health or longevity; it is shaped for maximum transmission of its genes. Alleles (different versions of a gene) that increase the number of offspring become more common over the generations, even if that shortens life and increases suffering. This is not merely theoretical. Half of the human population has been shaped by selection to live fast and die young.61 I mean, of course, the fragile sex. On the average, men die seven years sooner than women do. From ages zero to ten in developed countries, for every 100 girls who die, 150 boys die. At puberty and shortly thereafter, the ratio is 300 men for every 100 women.62,63 Why? The proximate explanation involves testosterone and its effect on tissues, immunity, and risk taking. The evolutionary explanation is that allocating effort and resources to competition instead of tissue repair increases reproduction more for males than females; males who win competitions get more mates and have more offspring.

Women love balls, but you do not have to risk your life to attract women, and I would advise that you not do so. Life is too short as it is. However, you do have to face your fears if you are afraid of things that are harmless. Many males are, and the ones least successful with women are even intimidated by women.

The meanness that first bothered me, though, when I encountered it a decade ago, long before I was married, was in a short story in Pigeon Feathers in which a young husband returns with hamburgers and eats them happily with his family in front of the fire, and thinks lovingly of his wife’s Joyceanly “smackwarm” thighs, and then, in the next paragraph, says as narrator (the “you” directed at the narrator’s wife), “In the morning, to my relief, you are ugly.… The skin between your breasts is a sad yellow.” And a little later, “Seven years have worn this woman.” This hit me as inexcusably brutal when I read it. I couldn’t imagine Updike’s real, nonfictional wife reading that paragraph and not being made very unhappy. You never know, though; the internal mechanics of marriages are shielded from us, and maybe in the months after that story came out the two of them enjoyed a wry private joke whenever they went to a party and she wore a dress with a high neckline and they noticed some interlocutor’s gaze drop to her breasts and they saw together the little knowing look cross his unpleasantly salacious features as he thought to himself, Ho ho: high neckline to cover up all that canary-yellow, eh? Updike knows that people are going to assume that the fictional wife of an Updike-like male character corresponds closely with Updike’s own real-life wife — after all, Updike himself angered Nabokov by suggesting that Ada was Vera. How can Updike have the whatever, the disempathy, I used frequently to ask myself, and ask myself right now, to put in print that his wife appeared ugly to him that morning, especially in so vivid a way? It just oughtn’t to be done! It makes us readers imagine her speculating as she read it: “Which morning was he thinking that? He sat at the kitchen table eating breakfast and thinking I was ugly and worn! And I had no idea.

Christopher reached out to pet Hector, who nuzzled against his hand. His gentleness with the animal was reassuring. Perhaps, Beatrix thought hopefully, he wasn’t as angry as she had feared Taking a deep breath, she said, “The reason that I named him Hector--” “No,” Christopher moved with startling swiftness, trapping her against the post of the stall. His voice was low and rough. “Let’s start with this: did you help Prudence to write those letters?” Beatrix’s eyes widened as she looked into his shadowed face. Her blood surged, a flush rising to the surface of her skin. “No,” she managed to say, “I didn’t help her.” “Then who did?” “No one helped her.” It was the truth. It just wasn’t the entire truth. “You know something,” he insisted. “And you’re going to tell me what it is.” She could feel his fury. The air was charged with it. Her heart thrummed like a bird’s. And she struggled to contain a swell of emotion that was almost more than she could bear. “Let me go,” she said with exceptional calm. “You’re doing neither of us any good with this behavior.” His eyes narrowed dangerously. “Don’t use your bloody dog-training voice on me.” “That wasn’t my dog-training voice. And if you’re so intent on getting at the truth, why aren’t you asking Prudence?” “I have asked her. She lied. As you are lying now.” “You’ve always wanted Prudence,” Beatrix burst out. “Now you can have her. Why should a handful of letters matter?” “Because I was deceived. And I want to know how and why.” “Pride,” Beatrix said bitterly. “That’s all this is to you…your pride was hurt.” One of hands sank into her hair, gripping in a gentle but inexorable hold. A gasp slipped from her throat as he pulled her head back. “Don’t try to diver the conversation. You know something you’re not telling me.” His free hand came to the exposed line of her throat. For a heart-stopping moment she thought he might choke her. Instead he caressed her gently, his thumb moving in a subtle swirl in the hollow at the base. The intensity of her own reaction astonished her. Beatrix’s eyes half closed. “Stop,” she said faintly. Taking her responsive shiver as a sign of distaste or fear, Christopher lowered his head until his breath fanned her cheek. “Not until I have the truth.” Never. If she told him, he would hate her for the way she had deceived and abandoned him. Some mistakes could not be forgiven. “Go to hell,” Beatrix said unsteadily. She had never used such a phrase in her life. “I am in hell.” His body corralled hers, his legs intruding amid the folds of her skirts. Drowning in guilt and fear and desire, she tried to push his caressing hand away from her throat. His fingers delved into her hair with a grip just short of painful. His mouth was close to hers. He was surrounding her, all the strength and force and maleness of him, and she closed her eyes as her senses went quiet and dark in helpless waiting. “I’ll make you tell me,” she heard him mutter. And then he was kissing her. Somehow, Beatrix thought hazily, Christopher seemed to be under the impression she would find his kisses so objectionable that she would confess anything to make him desist. She couldn’t think how he had come by such a notion. In fact, she couldn’t really think at all.

The distance between us and the maleness of our friendship precluded revealing anything that truly mattered, and at the time I was too naive to know that if you were friends with someone––truly friends––then you told him what was going on ("It's called 'catching up,'" my wife informed me when I asked how it was possible for her to yap with her girlfriends for as long as she did and share every innocuous detail of her life). Instead, I thought that by concisely presenting the most easygoing and put-together version of myself, I was being "all good." Really, I was just fronting. And Rob was doing the same.

The essence of the tribal lineage was the descent of property through the male line. But producing a male heir under medieval conditions of short life expectancy and high infant mortality was far from a sure thing. So the tribes had various strategies for keeping wealth within the lineage. These included cousin marriage, divorce if a woman bore no heir, adoption and the levirate (marrying of widows to their husband’s brother). In addition, women were not allowed to own property.

Stepping back from the bed, Maris hit the release for his helmet then pulled it off. For a full minute, Ture couldn’t breathe as the full impact of Maris’s looks overwhelmed him. His face finely boned and well chiseled, Maris was male beauty personified. Deep, dark eyes held him captive as they betrayed the depth of Maris’s intelligence and zest for life. The sweat from battle had left his short dark hair plastered to his head, but it didn’t detract from his handsomeness at all. Rather, it made him even more appealing, more masculine. Yet it was those plump full lips that made Ture’s throat go dry. Lips he wanted to taste so badly that for a moment, it drove away all thoughts of pain. Damn... He should have let Zarya introduce him to Maris a long time ago. What had been his problem? Obviously it was something called stupidity. Maris

inherently sexist institution in the early fifties. Medical historians have suggested that male psychiatrists were trained to regard high ambition and strong will in women as pathological:

In what was probably her last poem, Plath drew on Shakespeare, Greek myth, Graves, de Chirico, Yeats, Teasdale, Lawrence, and Hughes to create art that was utterly new and strange—an alternate poetic tradition for women in the wake of her personal male “desertions” and betrayals. It was as if Plath had finally decided that maternity and poetry, womanhood and ambition, could not be reconciled.

Crazy, insane, gorgeous human. I can’t believe Melody is here. It’s like something out of a dream. She looks amazing, too. The last time I saw her, she was skin and bones, all ribs and bruises. Now she’s filled out and she looks healthy and lovely…all the more reason she doesn’t need to get tangled up with me. I’m not a good male. She deserves better. I stalk away from the edge of the platform, my thoughts whirling, all of them focused around curling hair and a cheery smile. The way she lifted my hand to her mouth and kissed my knuckles as if she were paying homage to me… “Hey, Brux!” Jonnas jogs up to my side as I storm back to the crane I was working on. “Go away.” “You know that female?” He lifts his chin at me, a smirk on his face. “You buy a couple nights with her in some cantina or something? You think she’s still taking clients⁠—” I turn on him so quickly that he stumbles backward. “You do not speak to her,” I snarl. “You do not make eye contact. You do not even look in her direction.” He puts his hands up. “Okay, so she’s yours. I got it.” She’s not mine. She deserves better. She deserves a life without someone like me bothering her, weighing her down… “But we all heard her ask you for dinner. Why’d you turn her down if she’s your female?” “Go back to work,” I tell him, voice flat. And I go back to work myself, trying to concentrate on the dock plans and knowing that I’m going to fail miserably at everything today. I’m going to think about Melody, and that night five years ago. I’m going to think about how sweet her mouth was against mine, and how good her body felt, how soft and fragile she was… And what a mistake it was for us to end up in bed together. So yeah, I turned her down today. Melody deserves better than an ugly alien with no good family name, no credits to speak of, and a criminal history. She deserves better than someone who’s an outcast amongst his own, whose blood isn’t pure mesakkah but might have a bit of moden in it. She deserves better than a broken-horned laborer.

Indeed, Davis’s words cut to the core of the conflict Plath faced in her young life: to heed her calling and become a great writer in a society that discouraged women from fulfilling their artistic ambitions. Plath’s sense of vocation was uncommonly strong, yet such a comment from her male writing mentor reinforced the message that literary greatness was for men only; women need not apply.

Plath expresses horror at how an entire male humanist tradition, epitomized by her German professor father, has failed.

Wish I could pull out my cell phone and text a status update to my Facebook. It'd say: Bored as all hell. So bored in fact, I may just drop dead. A voice catches me off-guard. “You should learn to take a hint.” It's a male voice, coming from the neighbor's backyard. I freeze in the beanbag chair, not wanting to move and give myself away. A shadow comes into view just to my right. I turn my head and squint in the dark to see him. He's a younger guy, definitely not a grown man but probably older than high school. He's wearing dark jeans and no shirt, holding a cell phone to his ear. I guess some phones can get reception out here. “I don't care what you feel,” he says, running a hand through his short hair. It looks green from the reflection of his porch light, but it's probably brown. “You should have thought about that before you screwed that dude.” I gasp and turn away, feeling guilty for eavesdropping on such a private conversation. I'm glad he doesn't know I'm here. “Stop calling me,” he says, his voice weary. “I don't want to hear from you again, or I swear I'll break this phone in half.” I let out a deep breath. Break his phone in half? He has no idea what life is like without a phone.

We can’t choose the colour of our skin. We can’t choose the family we are born into. We can’t choose to be tall or short, right or left-handed, just as how we can’t choose to be born male or female, gay or straight. But I believe there are many things in life that we can choose. We can choose to embrace and treat our fellow human beings, including our LGBTQ brothers and sisters, equally, and with kindness, dignity and respect. We can choose to raise our children to be secure and confident in who they are and to teach all our young ones to be compassionate and accepting of those who are different from them. We can choose to be big-hearted and open-minded as a society, one where all Singaporeans—no matter our race, language, religion, sexual orientation or gender identity—can feel included and feel a part of this place we call home.

Becoming an adult male is indeed nothing short of a tragedy; and if you consider this statement to be a little on the melodramatic side, think of it this way: if one observes the inner life of most grown men (though I would suggest that the best place to start is, naturally, one’s own soul) one would probably find that, regardless of their external achievements and lifestyles, the quality of their relationships or the lack thereof — there would be a gaping abyss between the boy who once longed to grow up and go into the world and the man who he had ended up becoming.

Perfume is to smells what eroticism is to sex: an aesthetic, cultural, emotional elaboration of the raw materials provided by nature. The ladies of the court, led by Marie-Antoinette, resorted to the only thing that could keep them one step ahead of the commoners, however wealthy they were: fashion. In fact, this is how fashion as we know it came into existence: the latest trend adopted by a happy few for a season before trickling down to the middle classes. Just a touch of the negligence etudiee that distinguishes chic Parisian women from their fiercely put-together New Yorker or Milanese counterparts. Perfume needs to be supported by image. You're not just doing it to smell good: you're perpetuating a ritual of erotic magic that's been scaring and enticing men in equal measure for millennia. Perfumes are our subconscious. They read us more revealingly than any other choice of adornment, perhaps because their very invisibility deludes us into thinking we can get away with the message they carry. These scents severed fragrance from its function as an extension of a female or male persona - the rugged guy, the innocent waif or the femme fatale - to turn it into a thing that was beautiful, interesting and evocative in and of itself. Perfume's advertising relies on the 3 aspiration S: stars, sex and seduction, with a side helping of dreams or exoticism. Descriptions, impressions, analogies, short stories, snippets or real-life testing, bits of history, parallels with music or literature. Connecting a scent with emotions, impressions, atmospheres, isn't that why we wear it? Isn't it all subjective? Just because you don't want it in your life doesn't make it bad. And it's not entirely impossible to consider perfumes beyond their "like/don't like" status. What intent does t set out to fulfill? How does it achieve its effects? How does it fit in with the history of the brand or its identity? How does it compare to the current season's offerings? Does it bring something new? The story told by the perfumer blends with the ones we tell ourselves about it; with our feelings, our moods, our references, our understanding of it. Once it is released from the bottle, it becomes a new entity. We make it ours: we are the performers of our perfume. Both lust and luxury are coupled in the same Latin word: luxuria is one of the 7 deadly sins. The age-old fear of female sexuality. The lure of beauty, set off by costly and deceitful adornments, could lead men to material and moral ruin but, more frighteningly, suck them into a vortex of erotic voracity. A man's desire waxes and wanes. But how can a woman, whose pleasure is never certain and whose receptive capacity is potentially infinite, ever be controlled?

The absence of paramount kings ruling over large areas was encapsulated by the maxim 'Igbo amaghi eze' (the Igbo knows no king). In a culture without a paramount king, admission to a title society was a status symbol and evidence of achievement. Admiss- ion was remarkably democratic. Every male adult was eligible so long as they could demonstrate high achievements in their life- time. Such titles were rarely hereditary and there were few or no qualifications for them other than achievement or money. A man could gain a title simply by raising funds and paying for it. These titles incentivised achievement and provided upward social mobility. Hence, having an honorific title in Igboland did not necessarily make the title-holder a political ruler

Throughout most of the conversion ulpan, Moran consistently wore a skirt or a dress, her arms always covered by long shirt sleeves extending below her elbows. As an anthropologist, I also took care to dress according to the modesty code that the three male Orthodox teachers had introduced to the class of mostly young women. But now, six months later, only a short walking distance from the ulpan, we both allowed ourselves to show up in jeans.

Sartre threw away the entire content of thebourgeois subject, maintaining only its pure form, and the next stepwas to throw away this form itself—is it not that,mutatis mutandis,Der-rida threw away all the positive ontological content of messianism, re-taining nothing but the pure form of the messianic promise, and thenext step is to throw away this form itself? And, again, is this not alsothe passage from Judaism to Christianity? Judaism reduces the prom-ise of Another Life to a pure Otherness, a messianic promise whichwill never become fully present and actualized (the Messiah is always “to come”); while Christianity, far from claiming full realization ofthe promise, accomplishes something far more uncanny: the Messiahis here, he has arrived, the final Event has already taken place,yet the gap(the gap which sustained the messianic promise) remains....Here I am tempted to suggest a return to the earlier Derrida ofdifférance:what if (as Ernesto Laclau, among others, has already ar-gued17) Derrida’s turn to “postsecular” messianism is not a necessaryoutcome of his initial “deconstructionist” impetus? What if the ideaof infinite messianic Justice which operates in an indefinite suspen-sion, always to come, as the undeconstructible horizon of decon-struction, already obfuscates “pure”différance,the pure gap whichseparates an entity from itself? Is it not possible to think this pure in-between priorto any notion of messianic justice? Derrida acts as ifthe choice is between positive onto-ethics, the gesture of transcend-ing the existing order toward another higher positive Order, andthe pure promise of spectral Otherness—what, however, if we dropthis reference to Otherness altogether? What then remains is eitherSpinoza—the pure positivity of Being—or Lacan—the minimal con-tortion of drive, the minimal “empty” (self-)difference which is op-erative when a thing starts to function as a substitute for itself. As Freud observed, the very acts that are forbidden by religion arepracticed in the name of religion. In such cases—as, for instance, mur-der in the name of religion—religion also can do entirely withoutminiaturization.Those adamantly militant advocates of human life, forexample, who oppose abortion, will not stop short of actually mur-dering clinic personnel. Radical right-wing opponents of male homo-sexuality in the USA act in a similar way.They organize so-called “gaybashings” in the course of which they beat up and finally rape gays. What we have here, yet again, is the Hegelian “oppositional determi-nation”: in the figure of the gay-basher raping a gay, the gay encoun-ters himself in its oppositional determination; that is to say, tautology(self-identity) appears as the highest contradiction.This threshold canalso function as the foreign gaze itself: for example, when a disen-chanted Western subject perceives Tibet as a solution to his crisis, Ti-bet loses its immediate self-identity, and turns into a sign of itself,its own “oppositional determination.

There were occasional dances at the main prison compound with live bands as well as holiday dinners, activities that Blanche greatly enjoyed. In her scrapbooks, she placed an autographed promotional photograph of one visiting band, The Rural Ramblers. ... Blanche loved to dance and by all accounts she was very good at it. She applied to a correspondence course in dancing that came complete with diagrams of select dance steps to place on the floor and practice. She also cut similar dance instructions and diagrams from newspapers and magazines and put them in her scrapbooks. By 1937, she had mastered popular dances like jitterbug, rumba, samba, and tango. The men’s prison, or “the big prison” as the women called it, hosted movies on Friday nights. Features like Roll Along Cowboy ... were standard, usually accompanied by some short musical feature such as Who’s Who and a newsreel. The admission was five cents. Blanche attended many of these movies. She loved movies all of her life. Blanche Barrow’s periodic visits to the main prison allowed her to fraternize with males. She apparently had a brief encounter with “the boy in the warden’s office” in the fall of 1934. There are few details, but their relationship was evidently ended abruptly by prison officials in December. There were other suitors, some from Blanche Barrow’s past, and some late arrivals...

They would begin shooting in 1914, a year out. Curtis felt renewed. With a fresh bounce in his step, he walked the shore of Vancouver Island, all pulsing tides and overgrowth, more than fifty pounds on his back, and slogged through the rainforest in search of people unaffected by modern life. In one of the wettest parts of the world, the Indians spoke of two broad categories for rain: male and female. "A 'she-rain' is gentle, caressing, clinging, persistent," Curtis explained in an extended note to his daughter Florence, one of the many letters to his children that picked up as he entered middle age. "A 'he-rain' is quite the opposite in all ways but that of persistence.

Few Carpathian women carry to full term. The child rarely survives the first year of life. Do not be so certain we are out of the woods. You must rest and be cared for. The child comes first. Byron would say so also. Mikhail must take you far from this place, away from the vampire and the assassins. I will hunt and rid our people of the danger while your mate looks after you.” Gregori’s voice was low and pitched in silver tones, tones of light that beckoned and danced. Nearly impossible to resist. So calm and soothing and reasonable. Raven actually had to shake off the compulsion to do as he wished. She glared at him. “Don’t even try that with me, Gregori.” She included Mikhail in her stare. “And you, you big lunk, you would have gone along with him like the tree-swinging macho man you are. Watch these guys, Shea, they’re impossible. They’ll do anything to get their way.” Shea found herself smiling. “So I’ve noticed.” It was reassuring to see that Raven had learned to hold her own with the men. Shea was every bit as strong. “I can’t leave Byron out there to suffer the same fate as Jacques,” Raven insisted stubbornly. She looked beyond Gregori to Shea for support. “We can’t.” Shea had seen firsthand what the human butchers were capable of, and she could no more leave Byron to such a fate than she could walk away from Jacques. She nodded in agreement. “Once we have Byron’s location, you men can go after him. I’ll stay with raven, and we’ll wait for you here. The vampire can’t come out with the sun up, and we have guns if the humans show up.” “In any case, Mikhail, you know you could protect us from humans, even from a distance,” Raven reminded him. “Shea is right, healer.” Jacques suddenly threw his support to the women. He owed Byron. He could not allow anyone to suffer as he had. He glanced at Gregori. “You knew Raven and Mikhail were in trouble when their minds were connected to Byron’s. What is it? How does the vampire trap us?” “He ensnared Raven and me through Byron, a monumental feat,” Mikhail admitted. Then he rubbed his jaw ruefully. “Is it possible, little brother, you enjoyed hitting me just a bit too much?” Jacques’ teeth gleamed white in the semblance of a smile. He could not help but admire Mikhail’s coolness in the midst of a threat as lethal as the healer’s and the vampire’s combined. To be able to joke, to put aside the ego of the Carpathian male, was nothing short of a miracle.

Liberal market economies managed to achieve relatively high gender equality, surely inadvertently, by keeping labor markets fluid in ways that did not put women at a disadvantage against men. Class inequality is the greater problem than gender equality in those countries. There are more female managers in those economies than in the more generous welfare states, but income inequality is stark among women as well as among men. It is also true that women tend to cluster in the low-skill jobs at the bottom of the wage dispersion. In the past the family compensated for this inequality to some extent because higher-earning males were more likely to marry lower-earning females. This pattern has now reversed in that economically successful men now are much more likely to marry equally successful women, increasing the inequality in the distribution of family income. This trend is magnified by a higher probability of low-income females ending up as single mothers. The challenge in these countries with short-term job commitments is therefore to improve the life chances of men and women without means, and especially low-income single parent families, by increasing opportunities for skill acquisition and retraining as necessary.

Eternity is long, so why would you live just once? How about you live as many times as you want so you can be absolutely sure you’ve squeezed every last drop out of such an experience? You’d try out primitive times and high-tech times; you’d be born into poverty and into splendor. You’d be male and female; left brained and right brained; tall and short; aggressive and passive; brilliant and naïve; emotional and stoic; and countless other polarities and combinations thereof! Then there’ll be all the choices of where you might live: which planet, which country, which culture. And in each life you’ll get to choose your parents, just as they will choose you, which friends from other lifetimes to play with again, and so on and so on. And everyone else is going to be in the same boat, wanting to come back again and again and again! Perfect! You’ll return with those you learned well with and you’ll avoid others. They’ll be doing the same. Come on, you have forever. Why not?

Black and white, short and tall- these are not ‘discriminations’; they are a kind of ‘balance’ maintained by Allah. We see the same balance between males and females. The females are a little bit physically weaker than the males and it is not ‘discrimination’. Indeed, it is a necessary and beautiful balance for the sake of existence, reality, beauty, and life!