Mexican Love Quotes

Marry me, Kiara,” he blurts out in front of everyone. “Why?” she asks, challenging him. “Because I love you,” he says, walking up to her and bending down on one knee while he takes her hand in his, “and I want to go to sleep with you every night and wake up seein’ your face every mornin’, I want you to be the mother of my children, I want to fix cars with you and eat your crappy tofu tacos that you think are Mexican. I want to climb mountains with you and be challenged by you, I want to argue with you just so we can have crazy hot makeup sex. Marry me, because without you I’d be six feet under … and because I love your family like they’re my own … and because you’re my best friend and I want to grow old with you.” He starts tearing up, and it’s shocking because I’ve never seen him cry. “Marry me, Kiara Westford, because when I got shot the only thing I was thinkin’ about was comin’ back here and makin’ you my wife. Say yes, chica.

Me daba vergüenza estar así por un hombre, ser tan infeliz y volverme dichosa sin que dependiera para nada de mí

The American Negro has the great advantage of having never believed the collection of myths to which white Americans cling: that their ancestors were all freedom-loving heroes, that they were born in the greatest country the world has ever seen, or that Americans are invincible in battle and wise in peace, that Americans have always dealt honorably with Mexicans and Indians and all other neighbors or inferiors, that American men are the world's most direct and virile, that American women are pure. Negroes know far more about white Americans than that; it can almost be said, in fact, that they know about white Americans what parents—or, anyway, mothers—know about their children, and that they very often regard white Americans that way. And perhaps this attitude, held in spite of what they know and have endured, helps to explain why Negroes, on the whole, and until lately, have allowed themselves to feel so little hatred. The tendency has really been, insofar as this was possible, to dismiss white people as the slightly mad victims of their own brainwashing.

When you meet a man in the doorway of a Mexican restaurant who later kisses you while explaining that this kiss doesn’t “mean anything” because, much as he likes you, he is not interested in having a relationship with you or anyone right now, just laugh and kiss him back. Your daughter will have his sense of humor. Your son will have his eyes.

I never thought I'd get to see Rome," Hazel said. "When I was alive, I mean for the first time, Mussolini was in charge. We were at war." "Mussolini?" Leo frowned. "Wasn't he like BFF's with Hitler?" Hazel stared at him like he was an alien. "BFF's?" "Never mind." "I'd love to see the Trevi Fountain," she said. "There's a fountain on every block," Leo grumbled. "Or the Spanish Steps," Hazel said. "Why would you come to Italy to see Spanosh steps?" Leo asked. "That's like going to China for Mexican food, isn't it?" "You're hopeless," Hazel complained. "So I've been told.

I’m convinced that anyone who doesn’t like Mexican food is a psychopath.

Maybe love is thinking that every time your partner does or says something mundane that you want to start a Mexican wave from here to Uzbekistan in utter delight.

I love the smell of old bookstores—paper, knowledge, and probably mildew.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

Our grief was leading us all towards Mexican food.

-You know how to call me although such a noise now would only confuse the air Neither of us can forget the steps we danced the words you stretched to call me out of dust Yes I long for you not just as a leaf for weather or vase for hands but with a narrow human longing that makes a man refuse any fields but his own I wait for you at an unexpected place in your journey like the rusted key or the feather you do not pick up.- -I WILL NEVER FIND THE FACES FOR ALL GOODBYES I'VE MADE.- For Anyone Dressed in Marble The miracle we all are waiting for is waiting till the Parthenon falls down and House of Birthdays is a house no more and fathers are unpoisoned by renown. The medals and the records of abuse can't help us on our pilgrimage to lust, but like whips certain perverts never use, compel our flesh in paralysing trust. I see an orphan, lawless and serene, standing in a corner of the sky, body something like bodies that have been, but not the scar of naming in his eye. Bred close to the ovens, he's burnt inside. Light, wind, cold, dark -- they use him like a bride. I Had It for a Moment I had it for a moment I knew why I must thank you I saw powerful governing men in black suits I saw them undressed in the arms of young mistresses the men more naked than the naked women the men crying quietly No that is not it I'm losing why I must thank you which means I'm left with pure longing How old are you Do you like your thighs I had it for a moment I had a reason for letting the picture of your mouth destroy my conversation Something on the radio the end of a Mexican song I saw the musicians getting paid they are not even surprised they knew it was only a job Now I've lost it completely A lot of people think you are beautiful How do I feel about that I have no feeling about that I had a wonderful reason for not merely courting you It was tied up with the newspapers I saw secret arrangements in high offices I saw men who loved their worldliness even though they had looked through big electric telescopes they still thought their worldliness was serious not just a hobby a taste a harmless affectation they thought the cosmos listened I was suddenly fearful one of their obscure regulations could separate us I was ready to beg for mercy Now I'm getting into humiliation I've lost why I began this I wanted to talk about your eyes I know nothing about your eyes and you've noticed how little I know I want you somewhere safe far from high offices I'll study you later So many people want to cry quietly beside you

Human love is emotional. Feelings dominate a human's love landscape. We feel as though we're in love, or we don't feel as though we're in love. Hormones, sleeplessness, wory, past hurts, Mexican food--all complicate these emotions.

If one really wishes to know how justice is administered in a country, one does not question the policemen, the lawyers, the judges, or the protected members of the middle class. One goes to the unprotected—those, precisely, who need the law’s protection the most!—and listens to their testimony. Ask any Mexican, any Puerto Rican, any black man, any poor person—ask the wretched how they fare in the halls of justice, and then you will know, not whether or not the country is just, but whether or not it has any love for justice, or any concept of it.

But I know I have to go far away. I love my parents, of course, and I feel guilty for wanting to leave them, but living here would be too hard. I need to grow and explore, and they won’t let me. I feel like I’m being kept under a magnifying glass.

What resentments could sprout in a young heart when all affection and love had been denied?

You say your city the way some Americans say this is their country. You never feel right saying that - my country. For some reason looking Mexican means you can't be American.

They knew each other's names. He knew she loved to dance. She knew he was a herder of goats. But there is another kind of meeting...the meeting of eye and eye, and spirit and spirit.

It wasn't made for love, the house.' 'Any place is made for love,' she protested. 'Not this place and not us. You look back two, three generations, as far as you can. You won't find love. We are incapable of such a thing.

Hey, Arnold," he said. I looked up 'in love with a white girl' on Google and found and article about that white girl named Cynthia who disappeared in Mexico last summer. You remember how her face was all over the papers and everybody said it was such a sad thing?" "I kinda remember," I said. "Well this article said that over two hundred Mexican girls have disappeared in the last three years in that same part of the country. And nobody says much about that. And that's racist. The guy who wrote the article says people care more about beautiful white girls than they do about everybody else on the planet. White girls are privileged. They're damsels in distress." So what does that mean?" I asked. "I think it means you're just a racist asshole like everybody else.

I’ve read The Awakening a million times, but I find it comforting. My favorite character is the lady in black who follows Edna and Robert everywhere. I also love the book because I’m so much like Edna—nothing satisfies me, nothing makes me happy. I want too much out of life. I want to take it in my hands and squeeze and twist as much as I can from it. And it’s never enough.

Remember to add the most important ingredient to every recipe you make - your love!

I love art almost as much as I love books.

most psychologists/philosophers we've learned about have experienced severe depressions, attempted suicide, were considered 'freaks' or 'insane' by their peers, locked themselves in their rooms, felt socially isolated, were either celibate or extremely promiscuous, and rarely found 'love

Men would be solicitous and well behaved when they courted a woman, asking her out to parties and sending her flowers, but once they married, the flowers wilted. You didn’t have married men posting love letters to their wives.

I had never loved him like I did at that moment.

I’d love to see the Trevi Fountain,” she said. “There’s a fountain on every block,” Leo grumbled. “Or the Spanish Steps,” Hazel said. “Why would you come to Italy to see Spanish steps?” Leo asked. “That’s like going to China for Mexican food, isn’t it?” “You’re hopeless,” Hazel complained. “So I’ve been told.

A three-piece Mexican band was making the kind of music a Mexican band always makes. Whatever they play, it all sounds the same. They always sing the same song, and it always has nice open vowels an a drawn-out, sugary lilt, and the guy who sings it always strums on a guitar and has a lot to say about amor, mi corazon, a lady who is "linda" but very hard to convince, and he always has too long and too oily hair and when he isn't making with the love stuff he looks as if his knife work in an alley would be efficient and economical.

I also love the book because I’m so much like Edna—nothing satisfies me, nothing makes me happy. I want too much out of life. I want to take it in my hands and squeeze and twist as much as I can from it. And it’s never enough.

Maybe love is thinking that everytime your partner does or says something mundane that you want to start a Mexican wave from here to Uzbekistan in utter delight. - Tamara Goodwin

I’m afraid to tell him exactly how I feel - how one second I’m okay and the next I’m sad for no good reason. I don’t want to scare him away.

I was drinking beer to kill time, the erotic and sensitive Mexican time which is so different from the clean-packaged, well-kept time of the Americanos. Time in Mexico is at times cruel and punishing, but it is never indifferent. It permeates everything, changes reality. Einstein would have loved Mexico because there time and space are one. I stare more often into empty space when I'm in Mexico.

Yes, romance novels are extreme. The situations are turned up to eleven and everyone is beautiful without dieting or exercise and the sex is always amazing, but when I strip all that away what I get is that all of this”—Sasha motions to everything around us, and I’m assuming she means the world and our existence and not this particular Mexican restaurant—“that all of this is nothing without love.

And so once again peace reigned in his kitchen cabinet. The voices he'd been hearing as he lie in bed stopped. His doctor took him off the Lithium. Tho every now and again he'd hear what seemed to be the sounds of love making emanating from the kitchen . . . and the muffled sobs of a can of refried beans. Probably just the Mexican couple in the apartment upstairs. (From "Kitchen Cabinet Confidential")

The future, she thought, could not be predicted, and the shape of things could not be divined. To think otherwise was absurd. But they were young that morning, and they could cling to hope. Hope that the world could be remade, kinder and sweeter. So she kissed him a second time, for luck. When he looked at her again his face was filled with such an extraordinary gladness, and the third time she kissed him it was for love.

Now tell me, Sawyer O'Donnell, are you more Irish or Hispanic?" "Half and half. Love the Mexican food but also love a good Irish whiskey on occasion. They're both really good lovers, you know. Hot-blooded and stand by their women.

Okay. Parachuting on its own? Maybe not so terrifying. Parachuting into a Mexican jungle at night while strapped to an angry Uchben man named Brutus? An unimaginable nightmare that would haunt my every waking moment for the rest of my life.

I was tired. Tired of men, tired of moving, tired of being scared, tired of being confused. But who was I kissing? I'm not one to sit quietly, anywhere.

When he looked at her again his face was filled with such an extraordinary gladness, and the third time she kissed him it was for love.

She’d put me in her toy carriage and sing me songs by Cepillín, that scary Mexican clown who looks like a rapist but everyone loves for some reason.

Claro que yo quería que me quisieran. Toda la vida me la he pasado queriendo que me quieran.

God commands us to love every man, alien or citizen, Samaritan or Jew, as ourselves; and the act neither of society nor of government can render it our duty to violate this command.

Ask any Mexican, any Puerto Rican, any black man, any poor person - ask the wretched how they fare in the halls of justice, and then you will know, not whether or not the country is just, but whether or not it has any love for justice, or any concept of it. It is certain, in any case, that ignorance, allied with power, is the most ferocious enemy justice can have.

Ah Camilla, you lost girl! Open your long fingers and give me back my tired soul! Kiss me with your mouth because I hunger for the bread of a Mexican hill. Breathe the fragrance of lost cities into fevered nostrils, and let me die here, my hand upon the soft contour of your throat, so like the whiteness of some half-forgotten southern shore. Take the longing in these restless eyes and feed it to lonely swallows cruising an Autumn cornfield, because I love you Camilla, and your name is sacred like that of some brave princess who died with a smile for a love that was never returned.” I

The American Negro has the great advantage of having never believed that collection of myths to which white Americans cling: that their ancestors were all freedom-loving heroes, that they were born in the greatest country the world has ever seen, or that Americans are invincible in battle and wise in peace, that Americans have always dealt honorably with Mexicans and Indians and all other neighbors

Mary didn't know much about Mexican law, but she felt quite certain she could hold out in the crumbling village jail for a long, long time. She knew how strong she was. And she knew the difference between right and wrong. Above all, she knew how to defy the man she hated for making love to her until she let down all her defenses. Deceitful, dishonest, devastatingly seductive Max would never get her to give in again!

El Lindo tastes like the line from that famous murder mystery movie “Rambo,” when Nicolas Cage rips off his tuxedo and says, “I may be a lot of things, but I ain’t a man to call Taco Bell Mexican cuisine." I love a good romance.

I held Angie Luna in that room for hours, and I remember the different times we made love like epochs in a civilization, each movement and every touch, apex upon abyss. In the luxury of our bed, we tried every position and every angle. I explored the curves on her body and delighted in seeing the freedom of her ecstasy. Her desperate whispers and pleas. I told her I loved her, and she said she loved me too. We lay in bed with our limbs entangled, in a pacific silence that reminded me of existing on a beach just for the sake of such an existence. I couldn't imagine the world ever becoming better, and for some strange reason the thought slipped into my head that I had suddenly grown to be an old man because I could only hope to repeat, but never improve on, a night like this. I finally took her home sometime when the interstate was empty, and the bridges seemed to lead to nowhere, for they were desolate too.

Why do we need to be pardoned? What are we to be pardoned for? For not dying of hunger? For not accepting humbly the historic burden of disdain and abandonment? For having risen up in arms after we found all other paths closed? For not heeding the Chiapas penal code, one of the most absurd and repressive in history? For showing the rest of the country and the whole world that human dignity still exists even among the world’s poorest peoples? For having made careful preparations before we began our uprising? For bringing guns to battle instead of bows and arrows? For being Mexicans? For being mainly indigenous? For calling on the Mexican people to fight by whatever means possible for what belongs to them? For fighting for liberty, democracy and justice? For not following the example of previous guerrilla armies? For refusing to surrender? For refusing to sell ourselves out? Who should we ask for pardon, and who can grant it? Those who for many years glutted themselves at a table of plenty while we sat with death so often, we finally stopped fearing it? Those who filled our pockets and our souls with empty promises and words? Or should we ask pardon from the dead, our dead, who died “natural” deaths of “natural causes” like measles, whooping cough, break-bone fever, cholera, typhus, mononucleosis, tetanus, pneumonia, malaria and other lovely gastrointestinal and pulmonary diseases? Our dead, so very dead, so democratically dead from sorrow because no one did anything, because the dead, our dead, went just like that, with no one keeping count with no one saying, “Enough!” which would at least have granted some meaning to their deaths, a meaning no one ever sought for them, the dead of all times, who are now dying once again, but now in order to live? Should we ask pardon from those who deny us the right and capacity to govern ourselves? From those who don’t respect our customs and our culture and who ask us for identification papers and obedience to a law whose existence and moral basis we don’t accept? From those who oppress us, torture us, assassinate us, disappear us from the grave “crime” of wanting a piece of land, not too big and not too small, but just a simple piece of land on which we can grow something to fill our stomachs? Who should ask for pardon, and who can grant it?

She took the baby in her arms, holding it with such care and delicacy. The minute she laid eyes on the tiny, beautiful creature, she fell in love. Her heart swelled up. In that moment she knew what a mother’s unconditional love meant.

Occasionally bums passed, Mexican mothers passed with children, and the prowl car came by and the cop got out to leak, but most of the time we were alone and mixing up our souls ever more and ever more till it would be terribly hard to say good-by.

And there you sit, atop the smoking mountain of rubble that was once your home, covered in gray dust, cradling the mangled corpse of your little girl in your arms, looking south to a Mexican people who, in solidarity with you, have stopped riding Uber.

Elizabeth ran her finger along the windowsill, gathering dust. The view was almost exactly the same as from her own bedroom, only a few degrees shifted. She could still see the Rosens' place, with its red door and folding shutters, and the Martinez house, with its porch swing and the dog bowl. She'd heard once that what made you a real New Yorker was when you could remember back three laters -- the place on the corner that had been a bakery and then a barbershop before it was a cell-phone store, or the restaurant that had been Italian, then Mexican, then Cuban. The city was a palimpsest, a Mod Podged pileup or old signage and other people's failures. Newcomers saw only what was in front of them, but people who had been there long enough were always looking at two or three other places simultaneously. The IRT, Canal Jeans, the Limelight. So much of the city she'd fallen in love with was gone, but then again, that's how it worked. It was your job to remember. At least the bridges were still there. Some things were too heavy to take down.

For some reason he remembered the Mexican name for carnations. Somebody must have told him when he was a kid. They were called Nails of Love ---and marigolds , the Nails of Death. It was a word lie nails---claveles. Maybe he'd better put marigolds on his mothers grave.

My father doesn't ask why I'm in the back after the first morning rush, making green and purple sugar paste for pan dulce. He's working on a batch of unicorn conchas, his latest stroke of genius, pan dulce covered with shells of pink, purple, and blue sugar that sell out every weekend.

After her mother died and Adrienne and her father took up with wanderlust, Adrienne became exposed to new foods. For two years they lived in Maine, where in the summertime they ate lobster and white corn and small wild blueberries. They moved to Iowa for Adrienne's senior year of high school and they ate pork tenderloin fixed seventeen different ways. Adrienne did her first two years of college at Indiana University in Bloomington, where she lived above a Mexican cantina, which inspired a love of tamales and anything doused with habanero sauce. Then she transferred to Vanderbilt in Nashville, where she ate the best fried chicken she'd ever had in her life. And so on, and so on. Pad thai in Bangkok, stone crabs in Palm Beach, buffalo meat in Aspen. As she sat listening to Thatcher, she realized that though she knew nothing about restaurants, at least she knew something about food.

The house shows you. The house loves you. Are you enjoying our hospitality? Would you like to play with me?” he asked. “No.” “A pity,” he said, revealing the third card: a single, empty cup. “You’ll still renounce yourself in the end. You’re already like us, you’re family. You don’t know it.” “You don’t scare me, you piece of shit monster, with your dreams and your tricks. This isn’t real, and you’ll never keep me here.” “You really think that?” he asked, and the boils rippled down his back. A trickle of black liquid, as black as ink, dripped onto the floor beneath him. “I can make you do anything I want.

I love art almost as much as I love books. It’s hard to explain the way I feel when I see a beautiful painting. It’s a combination of scared, happy, excited, and sad all at once, like a soft light that glows in my chest and stomach for a few seconds. Sometimes it takes my breath away, which I didn’t know was a real thing until I stood in front of this painting. I used to think it was just some saying in pop songs about stupid people in love. I had a similar feeling when I read an Emily Dickinson poem. I was too excited and threw my book across the room. It was so good that it made me angry. People would think I'm nuts if I try to explain it to them, so I don't.

Mexican poet Octavio Paz famously said that while citizens of Western cities like New York, Paris, and London would "burn their lips" if they so much as uttered the word "death," "the Mexican, on the other hand, frequents it, mocks it, caresses it, sleeps with it, entertains it; it is one of his favorite playthings and his most enduring love.

Marriage could hardly be like the passionate romances one read about in books. It seemed to her, in fact, a rotten deal. Men would be solicitous and well behaved when they courted a woman, asking her out to parties and sending her flowers, but once they married, the flowers wilted. You didn’t have married men posting love letters to their wives.

Forget bringing the troops home from Iraq. We need to get the troops home from World War II. Can anybody tell me why, in 2009, we still have more than sixty thousand troops in Germany and thirty thousand in Japan? At some point, these people are going to have to learn to rape themselves. Our soldiers have been in Germany so long they now wear shorts with black socks. You know that crazy soldier hiding in the cave on Iwo Jima who doesn’t know the war is over? That’s us. Bush and Cheney used to love to keep Americans all sphinctered-up on the notion that terrorists might follow us home. But actually, we’re the people who go to your home and then never leave. Here’s the facts: The Republic of America has more than five hundred thousand military personnel deployed on more than seven hundred bases, with troops in one hundred fifty countries—we’re like McDonald’s with tanks—including thirty-seven European countries—because you never know when Portugal might invade Euro Disney. And this doesn’t even count our secret torture prisons, which are all over the place, but you never really see them until someone brings you there—kinda like IHOP. Of course, Americans would never stand for this in reverse—we can barely stand letting Mexicans in to do the landscaping. Can you imagine if there were twenty thousand armed Guatemalans on a base in San Ber-nardino right now? Lou Dobbs would become a suicide bomber. And why? How did this country get stuck with an empire? I’m not saying we’re Rome. Rome had good infrastructure. But we are an empire, and the reason is because once America lands in a country, there is no exit strategy. We’re like cellulite, herpes, and Irish relatives: We are not going anywhere. We love you long time!

Noemi wondered if High Place had robbed her of her illusions, or if they were meant to be shattered all along. Marriage could hardly be like the passionate romances one read about in books. It seemed to her, in fact, a rotten deal. Men would be solicitous and well behaved when they courted a woman, asking her out to parties and sending her flowers, but once they married. the flowers wilted. You didn't have married men posting love letters to their wives. That's why Noemí tended to cycle through admirers. She worried a man would be briefly impressed with her luster, only to lose interest later on. There was also the excitement of the chase, the delight that flew through her veins when she knew a suitor was bewitched with her. Besides, boys her age were dull, always talking about the parties they had been to the previous week or the one they were planning to go to the week after. Easy, shallow men. Yet the thought of anyone more substantial made her nervous, for she was trapped between competing de sires, a desire for a more meaningful connection and the desire to never change. She wished for eternal youth and endless merriment.

His eyes ran over her hungrily. “I couldn’t get it out of my mind,” he said, almost to himself, “the way it felt, back at my mother’s house. I was never so hungry for anyone, but it wasn’t completely physical, even then.” He frowned. “I want you, Cecily, and I hate myself for it.” “What else is new?” She gestured toward the door. “Go home. And I hope you don’t sleep a wink.” “I probably won’t,” he said ruefully. He moved toward the door, hesitating. “Good night,” she said firmly, not moving. He stood with his back to her, his spine very straight. “I can trace my ancestors back before the Mexican War in the early 1800s, pure Lakota blood, undiluted even by white settlement. There are so few of us left…” She could have wept for what she knew, and he didn’t know. “You don’t have to explain it to me,” she said solemnly. “I know how you feel.” “You don’t,” he bit off. He straightened again. “I’d die to have you, just once.” He turned, and the fire was in his eyes as they met hers, glittering across the room. “It’s like that for you, too.” “It’s a corruption of the senses. You don’t love me,” she said quietly. “Without love, it’s just sex.” He breathed deliberately, slowly. He didn’t want to ask. He couldn’t help it. “Something you know?” “Yes. Something I know,” she said, lying with a straight face and a smile that she hoped was worldly. She was not going to settle for crumbs from him, stolen hours in his bed. Men were devious when desire rode them, even men like Tate. She couldn’t afford for him to know that she was incapable of wanting any man except him. The words stung. They were meant to. He hesitated, only for a minute, before he jerked open the door and went out. Cecily closed her eyes and thanked providence that she’d had the good sense to deny herself what she wanted most in the world. Tate had said once that sex alone wasn’t enough. He was right. She repeated it, like a mantra, to her starving body until she finally fell asleep.

And yet that performance has a method. Trump's artlessness, like Mark Antony's, is only apparent. Listen, for example, as he performs one of his favorite riffs. He begins by saying something critical of Mexicans and Chinese. Then he turns around and says, 'I love the Mexican and Chinese people, especially the rich ones who buy my apartments or stay at my hotels or play on my golf courses.' It's their leaders I criticize, he explains, but then in a millisecond he pulls the sting from the criticism: 'they are smarter and stronger than our leaders; they're beating us.' And then the payoff all this has been leading up to, the making explicit of what has been implied all along. 'If I can sell them condominiums, rent space to them in my building at my price, and outfox them in deals, I could certainly outmaneuver them when it came to trade negotiations and immigration.' (And besides, they love me.) Here is the real message, the message that makes sense of the disparate pieces of what looks like mere disjointed fumbling: I am Donald Trump; nobody owns me. I don't pander to you. I don't pretend to be nice and polite; I am rich and that's what you would like to be; I'm a winner; I beat people at their own game, and if you vote for me I will beat our adversaries; if you want wonky policy details, go with those losers who offer you ten-point plans; if you want to feel good about yourselves and your country, stick with me. So despite the lack of a formal center or an orderly presentation, Trump was always on point because the point was always the same. He couldn't get off message because the one message was all he had.

Lila smiles, reaches into the cloth covering whatever goodies are in the basket, and pulls out a concha. The top of the pastry is a swirl of colors- deep purple, inky blue, pink, green, gold. It reminds me of the galaxy, and I stare for a moment, mesmerized, before I take it from her. My mouth begins to water. "This smells incredible," I say. "What do I owe you?" "It's on the house," she says, already turning away. "Enjoy." I want to argue, but the urge to bite into the pastry is nearly irresistible now. I've never had Mexican pastries before. But first... I pick up my phone from the bench and take a picture of the gorgeous creation. Then, putting it back down, I take a big bite and close my eyes. My mouth explodes with flavors and sensations- sweet, yeasty, warm. In another three bites, I've eaten the entire four-inch ball of dough and am licking my fingers.

Concluí que con las emociones ocurre algo semejante: muy distintos tipos de sentimientos (a menudo simbióticos) se definen con la palabra «amor». Los enamoramientos muchas veces nacen también de forma imprevista, por generación espontánea. Una tarde sospechamos de su existencia por un escozor apenas perceptible, y al día siguiente nos damos cuenta de que ya se han instalado de una manera que, si no es definitiva, al menos lo parece.

We must learn to care for one another across all boundaries and borders and build a movement of movements rooted in a love so fierce that when a Mexican child is ripped from the arms of his mother at the border, and when a black child is ripped from the arms of her mother as she’s arrested on the streets of New York, and when a white child is ripped from the arms of her mother in a courtroom in Oklahoma, we feel the same pain, the same agony, as though it were our own children.

I believe we have reached a point where those of us who belong to this culture of la frontera in Ysleta and El Paso are not content to sit back and watch others tell us who we are. We know who we are, and we ourselves can tell others about what we love and what we fear and what we hate and what can save us. I believe our community has developed that confidence to step forward and start taking responsibility for the many images that are projected in the name of Ysleta and El Paso.

The American Negro has the great advantage of having never believed that collection of myths to which white Americans cling: that their ancestors were all freedom-loving heroes, that they were born in the greatest country the world has ever seen, or that Americans are invincible in battle and wise in peace, that Americans have always dealt honorably with Mexicans and Indians and all other neighbors or inferiors, that American men are the world’s most direct and virile, that American women are pure.

Siesta is sweet when the light is gold, and when the vivid, young face on the pillow looks into yours, beside her, inches away, and smiles the woman-smile older than time, her exhalations warm against your mouth, as with slow fingers she traces your brows, lips, and the shape of cheek and jaw. There is nothing more es-stock. It has all been unfastened, all turned loose, with a guile that was so sweetly planned it could not be denied, even had there been any thought of denying it. Elena, you are the Mexican afternoons forever.

The American Negro has the great advantage of having never believed that collection of myths to which white Americans cling: that their ancestors were all freedom-loving heroes, that they were born in the greatest country the world has ever seen, or that Americans are invincible in battle and wise in peace, that Americans have always dealt honorably with Mexicans and Indians and all other neighbors or inferiors, that American men are the world’s most direct and virile, that American women are pure. Negroes know far more about white Americans than that; it can almost be said, in fact, that they know about white Americans what parents—or, anyway, mothers—know about their children, and that they very often regard white Americans that way. And perhaps this attitude, held in spite of what they know and have endured, helps to explain why Negroes, on the whole, and until lately, have allowed themselves to feel so little hatred. The tendency has really been, insofar as this was possible, to dismiss white people as the slightly mad victims of their own brainwashing.

My car rounds the corner, riding the path to the body shop. When I spot Alex leaning on his motorcycle waiting for me in the parking lot, my pulse skips a beat. Oh, boy. I’m in trouble. Gone is his ever-present bandanna. Alex’s thick black hair rests on his forehead, daring to be swept back. Black pants and a black silk shirt have replaced his jeans and T-shirt. He looks like a young Mexican daredevil. I can’t help but smile as I park next to him. “Querida, you look like you’ve got a secret.” I do, I think as I step out of my car. You. “Dios mio. You look…preciosa.” I turn in a circle. “Is this dress okay?” “Come here,” he says, pulling me against him. “I don’t want to go to the wedding anymore. I’d rather have you all to myself.” “No way,” I say, running a slow finger along the side of his jaw. “You’re a tease.” I love this playful side of Alex. It makes me forget all about those demons. “I came to see a Latino wedding, and I expect to see one,” I tell him. “And here I thought you were comin’ to be with me.” “You’ve got a big ego, Fuentes.” “That’s not all I’ve got.

If one really wishes to know how justice is administered in a country, one does not question the policeman, the lawyers, the judges, or the protected members of the middle class. One goes to the unprotected - those, precisely, who need the law’s protection the most! - and listens to their testimony. Ask any Mexican, any Puerto Rican, any black man, any poor person - ask the wretched how they fare in the halls of justice, and then you will know, not whether or not the country is just, but whether or not it has any love for justice, or any concept of it.

The conversation swings from the brothers Bush to the war in Iraq to the emerging rights of Muslim women to postfeminism to current cinema—Mexican, American, European (Giorgio goes spasmodically mad over Bu-ñuel), and back to Mexican again—to the relative superiority of shrimp over any other kind of taco to the excellence of Ana’s paella, to Ana’s childhood, then to Jimena’s, to the changing role of motherhood in a postindustrial world, to sculpture, then painting, then poetry, then baseball, then Jimena’s inexplicable (to Pablo) fondness for American football (she’s a Dallas Cowboys fan) over real (to Pablo) fútbol, to his admittedly adolescent passion for the game, to the trials of adolescence itself and revelations over the loss of virginity and why we refer to it as a loss and now Óscar and Tomás, arms over each other’s shoulders, are chanting poetry and then Giorgio picks up a guitar and starts to play and this is the Juárez that Pablo loves, this is the city of his soul—the poetry, the passionate discussions (Ana makes her counterpoints jabbing her cigarette like a foil; Jimena’s words flow like a gentle wave across beach sand, washing away the words before; Giorgio trills a jazz saxophone while Pablo plays bass—they are a jazz combo of argument), the ideas flowing with the wine and beer, the lilting music in a black night, this is the gentle heartbeat of the Mexico that he adores, the laughter, the subtle perfume of desert flowers that grow in alleys alongside garbage, and now everyone is singing— México, está muy contento, Dando gracias a millares… —and this is his life—this is his city, these are his friends, his beloved friends, these people, and if this is all that there is or will be, it is enough for him, his world, his life, his city, his people, his sad beautiful Juárez… —empezaré de Durango, Torreón y Ciudad de

Republican strategist Peter Wehner says, “Trumpism is not a political philosophy; it is a purposeful effort, led by a demagogue, to incite ugly passions, stoke resentments and divisions, and create fear of those who are not like ‘us’—Mexicans, Muslims, and Syrian refugees. But it will not end there. There will always be fresh targets.” Conservative evangelical Wehner contrasts that with the principles of Jesus, saying, “[A] carpenter from Nazareth offered a very different philosophy. When you see a wounded traveler on the road to Jericho, Jesus taught, you should not pass him by. ‘Truly I say to you,’ he said in Matthew, ‘to the extent that you did it to one of these brothers of mine, even the least of them, you did it to me.’ . . . At its core, Christianity teaches that everyone, no matter at what station or in what season in life, has inherent dignity and worth.”15 Michael Gerson, a former speechwriter and top policy adviser to George W. Bush, and an originator of “compassionate conservatism,” says, [O]ur faith involves a common belief with unavoidably public consequences: Christians are to love their neighbor, and everyone is their neighbor. All the appearances of difference—in race, ethnicity, nationality and accomplishment

It’s hard to explain the way I feel when I see a beautiful painting. It’s a combination of scared, happy, excited, and sad all at once, like a soft light that glows in my chest and stomach for a few seconds. Sometimes it takes my breath away, which I didn’t know was a real thing until I stood in front of this painting. I used to think it was just some saying in pop songs about stupid people in love. I had a similar feeling when I read an Emily Dickinson poem. I was too excited and threw my book across the room. It was so good that it made me angry. People would think I’m nuts if I try to explain it to them, so I don’t.

I’m just going to do my best and live under the assumption that if there are things in this life that we are supposed to do, if there are people in this world we are supposed to love, we’ll find them. In time. The future is so incredibly unpredictable that trying to plan for it is like studying for a test you’ll never take. I’m OK in this moment. To be with you. Here. In Los Angeles. If we’re both quiet, we can hear birds chirping outside. If we take a moment, we can smell the onions from the Mexican place on the corner. This moment, we’re OK. So I’m just going to focus on what I want and need right now and trust that the future will take care of itself.

My characters push the limits of the envelope when it comes to passion, love, and lust. They can be as elegant and distinguished as Lizzie's Darcy, or as wild and unrelenting as Cathy's Heathcliff; sometimes all in one bold personality. I also believe there is a wider universal mosaic on our planet than mere black and white. My contemporary healer/surgeon in the novel 'Hobble' is half Native American (Mayan Mexican + Peruvian, plus Scottish) and his lover is African American (African + European + American Indian). My people see the world differently; they're often mixed race or of a race, color, or nationality not normally associated with nor depicted in romantic and erotic novels or films as central, positively sexual, and realistic.

THE NINE PLANTS OF DESIRE ~ Gloxinia--The mythical plant of love at first sight. ~ Mexican cycad--The plant of immortality. A living dinosaur straight from the Jurassic period. ~ Cacao--The chocolate tree of food and fortune. ~ Moonflower--Bringer of fertility and procreation. ~ Cannabis sativa in the form of sinsemilla--The plant of female sexuality. ~ Lily of the valley--Delivers life force. In a pinch, this beautiful plant can replace digitalis as medication for an ailing heart. ~ Mandrake--According to both William Shakespeare and the Holy Bible, this is the plant of magic. ~ Chicory--The plant of freedom. Offering invisibility to those who dare to ingest its bitter, milky juice. ~ Datura--The plant of mind travel and high adventure. Bringer of visions and dreams of the future.

Human beings are responsible for art, science, medicine, education, the Sistine Chapel, Handel’s Messiah, New York City, space travel, the novel, photography, and Mexican food — I mean, who doesn’t love Mexican food? But we’re also responsible for a world with 27 million slaves, blatant racism, the Holocaust, Hiroshima, the genocide in Rwanda, ISIS, the financial meltdown of 2008, pornography, global warming, the endangered-species list, and don’t even get me started on pop music. So we humans are a mixed bag. We have a great capacity — more than we know — to rule in a way that is life-giving for the people around us and the place we call home, or to rule in such a way that we exploit the earth itself and rob people of an environment where they can thrive. This was God’s risk. His venture. His experiment.

Norenzayan distinguishes between private and communal religiosity in surveying support for suicide bombers among Palestinians.17 In a refutation of “Islam = terrorism” idiocy, people’s personal religiosity (as assessed by how often they prayed) didn’t predict support for terrorism. However, frequently attending services at a mosque did. The author then polled Indian Hindus, Russian Orthodox adherents, Israeli Jews, Indonesian Muslims, British Protestants, and Mexican Catholics as to whether they’d die for their religion and whether people of other religions caused the world’s troubles. In all cases frequent attendance of religious services, but not frequent prayer, predicted those views. It’s not religiosity that stokes intergroup hostility; it’s being surrounded by coreligionists who affirm parochial identity, commitment, and shared loves and hatreds. This is hugely important.

Noemí wondered if High Place had robbed her of her illusions, or if they were meant to be shattered all along. Marriage could hardly be like the passionate romances one read about in books. It seemed to her, in fact, a rotten deal. Men would be solicitous and well behaved when they courted a woman, asking her out to parties and sending her flowers, but once they married, the flowers wilted. You didn’t have married men posting love letters to their wives. That’s why Noemí tended to cycle through admirers. She worried a man would be briefly impressed with her luster, only to lose interest later on. There was also the excitement of the chase, the delight that flew through her veins when she knew a suitor was bewitched with her. Besides, boys her age were dull, always talking about the parties they had been to the previous week or the one they were planning to go to the week after. Easy, shallow men.

Father Joseph had come to love the tamarisk above all trees. It had been the companion of his wanderings. All along his way through the deserts of New Mexico and Arizona, wherever he had come upon a Mexican homestead, out of the sun-baked earth, against the sun-baked adobe walls, the tamarisk waved its feathery plumes of bluish green. The family burro was tied to its trunk, the chickens scratched under it, the dogs slept in its shade, the washing was hung on its branches. Father Latour had often remarked that this tree seemed especially designed in shape and colour for the adobe village. The sprays of bloom which adorn it are merely another shade of the red earth walls, and its fibrous trunk is full of gold and lavender tints. Father Joseph respected the Bishop’s eye for such things, but himself he loved it merely because it was the tree of the people, and was like one of the family in every Mexican household.

The only thing I can’t figure out is why you still eat the food your captors fed you. Why don’t you hate it as much as you hate them?” Fila glanced down at her plate. It contained a strange mixture of Afghan and Mexican dishes. She held up a flatbread. “This isn’t Taliban food—it’s Afghan food. It’s my mother’s food. I grew up eating it before I was ever captured. To me it means love and tenderness, not hate and violence.” “Taliban, Afghan—it’s all the same.” She waved the bread. “No, it’s not. Not one bit. Afghan culture is over two thousand years old. And it’s a conservative culture—it’s had to be—but it’s not a culture of monsters. Afghans are people like you, Holt. They’re born, they grow up, they live and love and they die just like we do. I didn’t study much history before I was taken, but I know this much. America’s story is that of the frontier—of always having room to grow. Afghanistan’s story is that of occupation. By the Russians, the British, the Mongols—even the ancient Greeks. On and on for century after century. Imagine all those wars being fought in Montana. Foreign armies living among us, taking over your ranch, stealing everything you own, killing your wife and children, over and over and over again.” She paused to catch her breath. “Death is right around the corner for them—all the time. Is it any wonder that a movement that turns men into warriors and codes everything else into rigid rules might seem like the answer?” She still wasn’t sure if Holt was following her. What analogy would make sense to him? She wracked her brain. “If a bunch of Californians overran Chance Creek and forced everyone to eat tofu, would you refuse to ever eat steak again?” He made a face. “Of course not!” “Then imagine the Taliban are the Californians, forcing everyone to eat tofu. And everyone does it because they don’t know what else to do. They still love steak, but they will be severely punished if they eat it—so will their families. That’s what it’s like for many Afghans living under Taliban control. It’s not their choice. They still love their country. They still love their heritage. That doesn’t mean they love the group of extremists who have taken over.” “Even if those Taliban people went away, they still wouldn’t be anything like you and me.” Holt crossed his arms. Fila suppressed a smile at his inclusion of her. That was a step in the right direction even if the greater message was lost on him. “They’re more like you than you think. Defensive. Angry. Always on the lookout for trouble.” Holt straightened. “I have four sons. Of course I’m on the lookout for trouble.” “They have sons, too.” She waited to see if he understood. Holt shook his head. “We’re going to see different on this one. But I understand about the food. Everyone likes their mother’s cooking best.” He surveyed her plate. “You got any more of that bread?” She’d take that as a victory.

A cavalry of sweaty but righteous blond gods chased pesky, unkempt people across an annoyingly leaky Mexican border. A grimy cowboy with a headdress of scrawny vultures lay facedown in fiery sands at the end of a trail of his own groveling claw marks, body flattened like a roadkill, his back a pincushion of Apache arrows. He rose and shook his head as if he had merely walked into a doorknob. Never mind John Wayne and his vultures and an “Oregon Trail” lined with the Mesozoic buttes of the Southwest, where the movies were filmed, or the Indians who were supposed to be northern plains Cheyenne but actually were Navajo extras in costume department Sioux war bonnets saying mischievous, naughty things in Navajo, a language neither filmmaker nor audience understood anyway, but which the interpreter onscreen translated as soberly as his forked tongue could manage, “Well give you three cents an acre.” Never mind the ecologically incorrect arctic loon cries on the soundtrack. I loved that desert.

Marriage could hardly be like the passionate romances one read about in books. It seemed to her, in fact, a rotten deal. Men would be solicitous and well behaved when they courted a woman, asking her out to parties and sending her flowers, but once they married, the flowers wilted. You didn’t have married men posting love letters to their wives. That’s why Noemí tended to cycle through admirers. She worried a man would be briefly impressed with her luster, only to lose interest later on. There was also the excitement of the chase, the delight that flew through her veins when she knew a suitor was bewitched with her. Besides, boys her age were dull, always talking about the parties they had been to the previous week or the one they were planning to go to the week after. Easy, shallow men. Yet the thought of anyone more substantial made her nervous, for she was trapped between competing desires, a desire for a more meaningful connection and the desire to never change. She wished for eternal youth and endless merriment.

Both of those alternate universes were wonderful. Different from each other but equally wonderful. In different ways (in the poor Mexican one I enjoyed being close to the streetnote street, not “earth” or “soil”—and being in a familiar place. In the wealthy cosmopolitan one I enjoyed variety and expensive tastes), each was equally complete, an entire world. It’s as if God informed me:  “You turn north, I’ll spin for you an entire world and a wonderful one which you’ll love.”“You turn south, I’ll plant you in a little town and it’ll be a whole universe, that little town, with dreams about other towns in the north, rumors of wealth you will treasure as rumors.”“You decided to live dead-center, and I will show you that the Tao, which is what you have found in Fullerton, because there you do speak in public, you do receive royal guests, but near you is the poor barrio, and you’re stuck in Fullerton forever as if you were poor—you decide on the Tao, the Middle Path, and I will show you that each path is the Middle Path, that there is no universe which I can’t make complete. You can’t be where I am not. And if I am there, which I always am, it is a total world, good as any other.

So shoot.” “I don’t know how to say this.” “I haven’t got all day, you know.” “I kissed Alex,” I blurt out. “Alex? ¡Benditaǃ Was that before or after the Colin breakup?” I wince. “I didn’t plan it.” Isabel laughs so hard and loud, I have to take the phone away from my ear. “You sure he didn’t plan it?” she asks once she can get words out. “It just happened. We were at his house and then we were interrupted when his mom came home and saw us--” “What? His ma saw you guys? In his house? ¡Benditaǃ” She goes off in Spanish, and I have no clue what the hell she’s saying. “I don’t speak Spanish, Isabel. Help me out here.” “Oh, sorry. Carmen is gonna shit a brick when she finds out.” I clear my throat. “I won’t tell her,” Isabel is quick to say. “But Alex’s mom is one tough woman. When Alex dated Carmen, he kept her far away from his mama. Don’t get me wrong, she loves her sons. But she’s overprotective, just like most Mexican mothers. Did she kick you out?” “No, but she pretty much called me a whore.” More laughing from the other end of the line. “It wasn’t funny.” “I’m sorry.” More laughing. “I would have loved to be a fly on the wall when she walked in on you two.” “Thanks for your compassion,” I say dryly. “I’m hanging up now.

At Angelita’s, my favorite food was a plain bean burrito in a flour tortilla. It was simple, but tasty! I loved bean burritos. They were my comfort food. They were my “little friends!” For my first day at school, my aunt made me three of them. She wrapped them up tightly in aluminum foil and then packed them in a brown paper sack. At lunchtime, in the cafeteria, I got ready to greet my little friends. I was nervous, as it was my first day of school, but I knew the burritos would soon warm my stomach and comfort me. I looked around the lunch room and saw other kids with their cafeteria trays and their perfect peanut butter and jelly sandwiches with the crust neatly trimmed off and their bottle of juices and bags of Fritos and then . . . I pulled out a burrito. “Hey! What’s that?” A gringa girl shouted at me, pointing at my burrito. “Uh . . . nothing! Nada!” I replied as I quickly shoved it back into the sack. I was hungry, but every time I got ready to pull one out, it seemed as if there was another kid ready to stare and point at me. I was embarrassed! I loved my burritos, but in that cafeteria, I was ashamed of them. They suddenly felt very heavy and cold. They suddenly felt very Mexican. I was ashamed of my little friends and so . . . I went hungry.

At 5pm every weekday,,,JB got on the subway and headed for his studio in Long Island City. The weekday journey was his favorite: He'd board at Canal and watch the train fill and empty at each stop with an ever-shifting mix of different peoples and ethnicities, the car's population reconstituting itself every ten blocks or so into provocative and improbably constellations of Poles, Chinese, Koreans, Senegalese; Senegalese, Dominicans, Indians, Pakistanis; Pakistanis, Irish, Salvadorans, Mexicans; Mexicans, Sri Lankans, Nigerians, and Tibetans - the only thing uniting them being their newness to America and their identical expressions of exhaustion, that blend of determination and resignation that only the immigrant possesses.... The other aspect of those weekday-evening trips he loved was the light itself, how it filled the train with something living as the cars rattled across the bridge, how it washed the weariness from his seat-mates' faces and revealed them as they were when they first came to the county, when they were young and America seemed conquerable. He'd watch that kind light suffuse the car like syrup, watch it smudge furrows from foreheads, slick gray hairs into gold, gentle the aggressive shine from cheap fabrics into something lustrous and fine.

[L]et us imagine a mirror image of what is happening today. What if millions of white Americans were pouring across the border into Mexico, taking over parts of cities, speaking English rather than Spanish, celebrating the Fourth of July rather than Cinco de Mayo, sleeping 20 to a house, demanding bilingual instruction and welfare for immigrants, opposing border control, and demanding ballots in English? What if, besides this, they had high rates of crime, poverty, and illegitimacy? Can we imagine the Mexicans rejoicing in their newfound diversity? And yet, that is what Americans are asked to do. For whites to celebrate diversity is to celebrate their own declining numbers and influence, and the transformation of their society. For every other group, to celebrate diversity is to celebrate increasing numbers and influence. Which is a real celebration and which is self-deception? Whites—but only whites—must never take pride in their own people. Only whites must pretend they do not prefer to associate with people like themselves. Only whites must pretend to be happy to give up their neighborhoods, their institutions, and their country to people unlike themselves. Only whites must always act as individuals and never as members of a group that promotes shared interests. Racial identity comes naturally to all non-white groups. It comes naturally because it is good, normal, and healthy to feel kinship for people like oneself. Despite the fashionable view that race is a socially created illusion, race is a biological reality. All people of the same race are more closely related genetically than they are to anyone of a different race, and this helps explain racial solidarity. Families are close for the same reason. Parents love their children, not because they are the smartest, best-looking, most talented children on earth. They love them because they are genetically close to them. They love them because they are a family. Most people have similar feelings about race. Their race is the largest extended family to which they feel an instinctive kinship. Like members of a family, members of a race do not need objective reasons to prefer their own group; they prefer it because it is theirs (though they may well imagine themselves as having many fine, partly imaginary qualities). These mystic preferences need not imply hostility towards others. Parents may have great affection for the children of others, but their own children come first. Likewise, affection often crosses racial lines, but the deeper loyalties of most people are to their own group—their extended family.

Now that Mexicans can retain their nationality, activist groups encourage them to naturalize and become active in Hispanic causes. There was a huge push in 2007 to naturalize in time for the 2008 elections. Newspapers and television joined church groups and Hispanic activists in a campaign called Ya Es Hora. ¡Ciudadanía! (It’s time. Citizenship!). La Opinión, a Los Angeles newspaper, published full-page advertisements explaining how to apply for citizenship, and the Spanish-language network Univision’s KMEX television station in Los Angeles promoted citizenship workshops on the air. A popular radio personality named Eddie Sotelo ran a call-in contest called “Who Wants to be a Citizen?” in which listeners could win prizes by answering questions from the citizenship exam. In 2008, Janet Murguia, president of La Raza, was frank about why she was part of a widespread effort to register Hispanics to vote: She wanted them to “help shape the political landscape.” In California, where 300,000 people—overwhelmingly Hispanic—were naturalized in 2008, whites were expected to be a minority of the electorate in 2026. Joanuen Llamas, who immigrated legally in 1998, naturalized in 2008 after attending the massive 2006 demonstrations in support of illegal aliens. She said she was inspired by one of the pro-amnesty slogans she had heard: “Today we march, tomorrow we vote.” Hispanics like her are not naturalizing because they love America but because they want to change it.

Saturday is birthday cake day. During the week, the panadería is all strong coffee and pan dulce. But on weekends, it's sprinkle cookies and pink cake. By ten or eleven this morning, we'll get the first rush of mothers picking up yellow boxes in between buying balloons and paper streamers. In the back kitchen, my father hums along with the radio as he shapes the pastry rounds of ojos de buey, the centers giving off the smell of orange and coconut. It may be so early the birds haven't even started up yet, but with enough of my mother's coffee and Mariachi Los Camperos, my father is as awake as if it were afternoon. While he fills the bakery cases, my mother does the delicate work of hollowing out the piñata cakes, and when her back is turned, I rake my fingers through the sprinkle canisters. During open hours, most of my work is filling bakery boxes and ringing up customers (when it's busy) or washing dishes and windexing the glass cases (when it's not). But on birthday cake days, we're busy enough that I get to slide sheet cakes from the oven and cover them in pink frosting and tiny round nonpareils, like they're giant circus-animal cookies. I get to press hundreds-and-thousands into the galletas de grajea, the round, rainbow-sprinkle-covered cookies that were my favorite when I was five. My mother finishes hollowing two cake halves, fills them with candy- green, yellow, and pink this time- and puts them back together. Her piñatas are half our Saturday cake orders, both birthday girls and grandfathers delighting at the moment of seeing M&M's or gummy worms spill out. She covers them with sugar-paste ruffles or coconut to look like the tiny paper flags on a piñata, or frosting and a million rainbow sprinkles.

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

A pain stabbed my heart, as it did every tim I saw a girl I loved who was going the opposite direction in this too-big world. The announcer called the LA bus. I picked up my bag and got on, and who should be sitting there alone but the Mexican girl. I dropped right opposite her and began scheming right off. I was so lonely, so sad, so tired, so quivering, so broken, so beat, that I got up my courage, the courage necessary to approach a strange girl, and acted.

Religion and revolution reverberated through northern Mexico like the thunder and lightning of its wild and fierce storms. This book reveals the motivation behind the madness and the role religion played in the very struggle for the soul of Mexico. During the revolution, many lived and died; lost in a thousand fields and unnamed pueblos, meaningless except to the few who knew and loved them, and who would never see them again. Whatever their cause, in the words of Philippians 2:8, they were faithful . . . even unto death. This book is for those who love Mexico and who want a research-based, yet highly readable account of the role religion played in the conflict. Often lost among the myths were the millions driven by forces they couldn’t comprehend. They were knights, bishops, castles, and yes, pawns – in the revolutionary chess matches that nearly resulted in the checkmate of Mexican civilization. It took Phil Stover three years to write this book, but La Llorona has been crying for her children for centuries. She sobs for all those who have been lost in Mexico’s turbulent past and present. Listen carefully, dear reader. Perhaps in the pages of this book you too will hear her cries!

Twelve years ago I left Boston and New York, and moved east and west at the same time. East, to a little village in Devon, England, a town I’ve been familiar with for years, since my friends Brian and Wendy Froud and Alan Lee all live there. It had long been my dream to live in England, so I finally bought a little old cottage over there. But I decided, both for visa and health reasons, living there half the year would be better than trying to cope with cold, wet Dartmoor winters. At that point, Beth Meacham had moved out to Arizona, and I discovered how wonderful the Southwest is, particularly in the wintertime. Now I spend every winter-spring in Tucson and every summer-autumn in England. Both places strongly affect my writing and my painting. They’re very opposite landscapes, and each has a very different mythic history. In Tucson, the population is a mix of Native Americans, Mexican Americans, and Euro-Americans of various immigrant backgrounds — so the folklore of the place is a mix of all those things, as well as the music and the architecture. The desert has its own colors, light, and rhythms. In Devon, by contrast, it’s all Celtic and green and leafy, and the color palette of the place comes straight out of old English paintings — which is more familiar to me, growing up loving the Pre-Raphaelites and England’s ‘Golden Age’ illustrators. I’ve learned to love an entirely different palette in Arizona, where the starkness of the desert is offset by the brilliance of the light, the cactus in bloom, and the wild colors of Mexican decor.

Drink kool aid and eat fried chicken like you're black, jump borders and wear sombreros like a Mexican, snort cocain and dance salsa like a Colombian, surf big ass waves like a Hawaiian, ride on fluffy lamas like a Peruvian, drink tea like a British muhfucka, be sexy like a Brazilian Chic, nuke motherfuckers like an American, and don't give a fuck like a Drunk Russian!

He brought back an undigested mixture of Spanish anarchism, Russian terrorism, Soviet Marxism, Mexican agrarianism, and Paris studio revolutions. He also brought back with him a highly sophisticated technique and sensibility, memories of a thousand great works he had seen in the cathedrals, palaces, and galleries of Europe, love for his native land, a determination to build his art on a fusion of his Paris sophistication with the plastic heritage of his people, and to paint for them on public walls.

And that's all, my young friends. The legend spread on the winds of Mexico City and the winds of '68, fusing with the stories of the dead and the survivors and now everybody knows that a woman stayed at the university when its freedom was violated in that beautiful, tragic year. And I've heard others tell the story many times, and in their telling, the woman who spent fifteen days shut in a bathroom without eating is a medical student or a secretary at the Torre de Rectoría, not a Uruguayan with no papers or work or place to lay her head. And sometimes it isn't even a woman but a man, a Maoist student or a professor with gastrointestinal troubles. And when I hear these stories, these versions of my story, I don't usually say anything (especially if I'm not drunk). And if I am drunk, I try to play it down. That's nothing, I say, that's university folk-lore, that's urban legend, and then they look at me and say: Auxilio, you're the mother of Mexican poetry. And I say (or if I'm drunk, I shout): no, I'm not anybody's mother, but I do know them all, all the young poets of Mexico City, those who were born here and those who came from the provinces, and those who were swept here on the current from other places in Latin America, and I love them all.

That evening, Desi took her to El Zerape, a Mexican-Cuban nightspot close to downtown Los Angeles and the current rage for slumming Hollywood celebrities. It turned out to be a group excursion organized by George Abbott, a fanatic ballroom dancer. Nearly the entire cast of Too Many Girls was there, including the fourteen singing and dancing choristers that RKO had hired from the New York production at a weekly salary of forty dollars each.