Mob Sayings And Quotes

Doesn't matter what the press says. Doesn't matter what the politicians or the mobs say. Doesn't matter if the whole country decides that something wrong is something right. This nation was founded on one principle above all else: The requirement that we stand up for what we believe, no matter the odds or the consequences. When the mob and the press and the whole world tell you to move, your job is to plant yourself like a tree beside the river of truth, and tell the whole world -- "No, YOU move.

A warm arm enfolds me like a shield around my shoulder and turns me toward the side of the stage. “Stay with me,” says a familiar masculine whisper from above my head. Even over the yelling of the mob and the roaring of the waves, something unfurls in my chest at the sound of that voice.

The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.

Today’s lynching is a felony charge. Today’s lynching is incarceration. Today’s lynch mobs are professionals. They have a badge; they have a law degree. A felony is a modern way of saying, ‘I’m going to hang you up and burn you.’ Once you get that F, you’re on fire.

A mob's always made up of people, no matter what. Mr. Cunningham was part of a mob last night, but he was still a man. Every mob in every little Southern town is always made up of people you know--doesn't say much for them, does it?

We shall soon be in a world in which a man may be howled down for saying that two and two make four, in which furious party cries will be raised against anybody who says that cows have horns, in which people will persecute the heresy of calling a triangle a three-sided figure, and hang a man for maddening mob with the news that grass is green.

There has never been a just [war], never an honorable one--on the part of the instigator of the war. I can see a million years ahead, and this rule will never change in so many as half a dozen instances. The loud little handful--as usual--will shout for the war. The pulpit will--warily and cautiously--object--at first; the great, big, dull bulk of the nation will rub its sleepy eyes and try to make out why there should be a war, and will say, earnestly and indignantly, 'It is unjust and dishonorable, and there is no necessity for it.' Then the handful will shout louder. A few fair men on the other side will argue and reason against the war with speech and pen, and at first will have a hearing and be applauded; but it will not last long; those others will outshout them, and presently the anti-war audiences will thin out and lose popularity. Before long you will see this curious thing: the speakers stoned from the platform, and free speech strangled by hordes of furious men who in their secret hearts are still at one with those stoned speakers--as earlier--but do not dare say so. And now the whole nation--pulpit and all--will take up the war-cry, and shout itself hoarse, and mob any honest man who ventures to open his mouth; and presently such mouths will cease to open. Next the statesmen will invent cheap lies, putting the blame upon the nation that is attacked, and every man will be glad of those conscience-soothing falsities, and will diligently study them, and refuse to examine any refutations of them; and thus he will by and by convince himself the war is just, and will thank God for the better sleep he enjoys after this process of grotesque self-deception.

There were a lot of terms you had to learn, as opposed to the shylock business where all you had to know how to say was 'Give me the fuckin money.

I say I appear naked before you, but so often I whistle for my invisible armed guard; the gap-toothed, jeering, club-headed mob, my feelings, that are used to having me to themselves.

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

I want you to stop being subhuman and become 'yourself'. 'Yourself,' I say. Not the newspaper you read, not your vicious neighbor's opinion, but 'yourself.' I know, and you don't, what you really are deep down. Deep down, you are what a deer, your God, your poet, or your philosopher is. But you think you're a member of the VFW, your bowling club, or the Ku Klux Klan, and because you think so, you behave as you do. This too was told you long ago, by Heinrich Mann in Germany, by Upton Sinclair and John Dos Passos in the United States. But you recognized neither Mann nor Sinclair. You recognize only the heavyweight champion and Al Capone. If given your choice between a library and a fight, you'll undoubtedly go to the fight.

Do you want to be in our mob?" Elena asks him. "When did we get a mob?" he says. "We don't have one yet. I'm working on it." Michael turns to me. "It's got something to do with books." "In that case," says Michael, "I'm in.

I had never liked bullying of any sort, especially when an individual acquires his courage by becoming part of a faceless mob. I always say if you need fake courage, get it out of a bottle like I do.

In marching, in mobs, in football games, and in war, outlines become vague; real things become unreal and a fog creeps over the mind. Tension and excitement, weariness, movement--all merge in one great gray dream, so that when it is over, it is hard to remember how it was when you killed men or ordered them to be killed. Then other people who were not there tell you what it was like and you say vaguely, "yes, I guess that's how it was.

Right now we live in an age of extreme Political Correctness. It has gone way too far. I hope it's just a phase. Political Correctness is now just a fancy word for censorship. It's no longer about protecting the weak. It has become an excuse to persecute others, because persecuting people is fun. Don't you dare say or think the wrong thing, or a Twitter mob of angry villagers will come after you with digital torches and metaphorical pitchforks.

Mob of beings and things! --A true sadness, because you are really deep in the soul, as they say, not in time at all!

Something happened and I confirmed it. Or I did not write it. There is no seems. I did not say the attack was anti-white. I describe the attackers as a mob of black people as part of a pattern of such attacks.

Cam scratched his nape. “You know what I don’t get? How women can spend the majority of their lives in shopping malls but still say they have nothing to wear.” Lydia snorted. “You know what I don’t get? How men can spend the majority of their lives playing sports where they’re being trampled on and listening to noisy mobs, yet they’re put off by shopping, when it’s no different.” Both males tilted their heads, conceding that.

Instead, the polling business gives the patricians an idea of what the mob is thinking, and of how that thinking might be changed or, shall we say, “shaped.” It is the essential weapon in the mastery of populism by the elite.

Some people did business with me because they wanted to get close to me, others did business with me because they were afraid to say no.

Doesn't matter what the politicians or the mobs say. Doesn't matter if the whole country decides that something WRONG is something RIGHT. This nation was founded on one principle above all else: the requirement that we stand up for what we believe, no matter the odds or the consequences. When the mob and the press and the whole WORLD tell you to move, your job is to plant yourself like a tree beside the river of truth, and tell the whole world-- --"No, YOU move.

If all, or almost all, the plays that are popular now, imaginative works as well as historical ones, are known to be nonsense and without rhyme or reason, and despite this the mob hears them with pleasure and thinks of them and approves of them as good, when they are very far from being so, and the authors who compose them and the actors who perform them say they must be like this because that is just how the mob wants them, and no other way; the plays that have a design and follow the story as art demands appeal to a handful of discerning persons who understand them, while everyone else is incapable of comprehending their artistry; and since, as far as the authors and actors are concerned, it is better to earn a living with the crowd than a reputation with the elite, this is what would happen to my book after I had singed my eyebrows trying to keep the precepts I have mentioned and had become the tailor who wasn't paid.

It’s funny,” John says, “how piano keys are black and white, yet they play a thousand different colors.” “‘Cept there ain’t no piyana,” Captain Clark shushes. John’s face goes blank. “Really? I thought I heard one.” Captain Clark looks at me, almost apologetically. “He’s got Van Gogh’s ear fer music.

Someone's at the gate," Kit says as he pours another swirl of batter onto the hot skillet. "Ciere, if it's your mob friends, please invite them in for coffee. Just because they're blackmailing you doesn't mean you shouldn't be polite.

One must avoid snobbery and misanthropy. But one must also be unafraid to criticise those who reach for the lowest common denominator, and who sometimes succeed in finding it. This criticism would be effortless if there were no "people" waiting for just such an appeal. Any fool can lampoon a king or a bishop or a billionaire. A trifle more grit is required to face down a mob, or even a studio audience that has decided it knows what it wants and is entitled to get it. And the fact that kings and bishops and billionaires often have more say than most in forming appetites and emotions of the crowd is not irrelevant, either.

The weak point in the whole of Carlyle's case for aristocracy lies, indeed, in his most celebrated phrase. Carlyle said that men were mostly fools. Christianity, with a surer and more reverent realism, says that they are all fools. This doctrine is sometimes called the doctrine of original sin. It may also be described as the doctrine of the equality of men. But the essential point of it is merely this, that whatever primary and far-reaching moral dangers affect any man, affect all men. All men can be criminals, if tempted; all men can be heroes, if inspired. And this doctrine does away altogether with Carlyle's pathetic belief (or any one else's pathetic belief) in "the wise few." There are no wise few. Every aristocracy that has ever existed has behaved, in all essential points, exactly like a small mob.

We are accustomed to think of ourselves as an emancipated people; we say that we are democratic, liberty-loving, free of prejudices and hatred. This is the melting-pot, the seat of a great human experiment. Beautiful words, full of noble, idealistic sentiment. Actually we are a vulgar, pushing mob whose passions are easily mobilized by demagogues, newspaper men, religious quacks, agitators and such like. To call this a society of free peoples is blasphemous. What have we to offer the world beside the superabundant loot which we recklessly plunder from the earth under the maniacal delusion that this insane activity represents progress and enlightenment? The land of opportunity has become the land of senseless sweat and struggle. The goal of all our striving has long been forgotten. We no longer wish to succor the oppressed and homeless; there is no room in this great, empty land for those who, like our forefathers before us, now seek a place of refuge. Millions of men and women are, or were until very recently, on relief, condemned like guinea pigs to a life of forced idleness. The world meanwhile looks to us with a desperation such as it has never known before. Where is the democratic spirit? Where are the leaders?

Tell him, Cosa Nostra says, HELLAO!

Before I came back to North Carolina, I’d never seen a mob rip a man limb from limb,” Martin said. “See that, you stop saying what folks will do and what they won’t.” True,

When I die, I want to be able to say I’ve lived, I’ve loved, I’ve failed, I’ve succeeded but through it all, I made myself happy,

Hitherto, the Palestinians had been relatively immune to this Allahu Akhbar style. I thought this was a hugely retrograde development. I said as much to Edward. To reprint Nazi propaganda and to make a theocratic claim to Spanish soil was to be a protofascist and a supporter of 'Caliphate' imperialism: it had nothing at all to do with the mistreatment of the Palestinians. Once again, he did not exactly disagree. But he was anxious to emphasize that the Israelis had often encouraged Hamas as a foil against Fatah and the PLO. This I had known since seeing the burning out of leftist Palestinians by Muslim mobs in Gaza as early as 1981. Yet once again, it seemed Edward could only condemn Islamism if it could somehow be blamed on either Israel or the United States or the West, and not as a thing in itself. He sometimes employed the same sort of knight's move when discussing other Arabist movements, excoriating Saddam Hussein's Ba'ath Party, for example, mainly because it had once enjoyed the support of the CIA. But when Saddam was really being attacked, as in the case of his use of chemical weapons on noncombatants at Halabja, Edward gave second-hand currency to the falsified story that it had 'really' been the Iranians who had done it. If that didn't work, well, hadn't the United States sold Saddam the weaponry in the first place? Finally, and always—and this question wasn't automatically discredited by being a change of subject—what about Israel's unwanted and ugly rule over more and more millions of non-Jews? I evolved a test for this mentality, which I applied to more people than Edward. What would, or did, the relevant person say when the United States intervened to stop the massacres and dispossessions in Bosnia-Herzegovina and Kosovo? Here were two majority-Muslim territories and populations being vilely mistreated by Orthodox and Catholic Christians. There was no oil in the region. The state interests of Israel were not involved (indeed, Ariel Sharon publicly opposed the return of the Kosovar refugees to their homes on the grounds that it set an alarming—I want to say 'unsettling'—precedent). The usual national-security 'hawks,' like Henry Kissinger, were also strongly opposed to the mission. One evening at Edward's apartment, with the other guest being the mercurial, courageous Azmi Bishara, then one of the more distinguished Arab members of the Israeli parliament, I was finally able to leave the arguing to someone else. Bishara [...] was quite shocked that Edward would not lend public support to Clinton for finally doing the right thing in the Balkans. Why was he being so stubborn? I had begun by then—belatedly you may say—to guess. Rather like our then-friend Noam Chomsky, Edward in the final instance believed that if the United States was doing something, then that thing could not by definition be a moral or ethical action.

I don't want to keep you from the mob of fans beating down the door." "Hey, a guy can hope. I mean, it's not impossible that a car full of scantily clad sorority girls might break down outside and need my help." "That's true," I said. "Maybe I can put a sign out from that says, 'ATTENTION ALL GIRLS:FREE HELP HERE.'" "'ATTENTION ALL HOT GIRLS,'" he corrected, straightening up. "Right," I said, trying not to roll my eyes. "That's an important distinction." He pointed at me with the pool stick. "Speaking of hot, I like that uniform." This time I did roll me eyes.

A second red-orange spearhead leaps straight at O'Shaughnessy. The whole world seems to stand still. Then the gun behind it crashes, and there's a cataclysm of pain all over him, and a shock goes through him as if he ran head-on into a stone wall. A voice from the car says blurredly, while the ground rushes up to meet him, 'Finish him up, you guys! I'm getting so I don't trust their looks no more, no matter how stiff they act!' ("Jane Brown's Body")

So how do the people resist unjust authority, which, we all agree, they must and should do and have done in the past? The best solution anyone has come up with is to say that violent revolutions can be avoided (and therefore, violent mobs legitimately suppressed) if 'the people' are understood to have the right to challenge the laws through nonviolent civil disobedience.

In Jharkhand, on 17 June 2019, a young man called Tabrez Ansari was tied to a pole sometime around midnight and beaten by a mob till six in the morning. As he was being battered, Tabrez Ansari was asked to say 'Jai Shri Ram'. He did. It did not save him. He died four days later.

Ask yourself Will i burn in Hell? Then write it down and cast it in the well There they are The mob it cries for blood To twist the tale Into fore wood Fan the flames With a little lie Then turn your cheek Until the fire dies The skin it peels Like the truth, away What it was I will never say...

He might have hurt me a little,' Atticus conceded, 'but sn, you'll understand folks a little better when you're older. A mob's always made up of people, no matter what. Mr Cunnignham was part of a mob last night, but he ws still a man.Every mob in every little Souhern town is always made up of people you know - doesn't say much for them, does it?' 'I'll say ot, ' said Jem. 'So it took an eight-year-old child to bring 'em to their senses, didn't it?' said Atticus. 'That proves something - that a gang of wild animals can be stopped, simply because they're still human. Hmp, maybe we need a police force of children.

Night has settled over Paris. The streets have cleared of the crowds, and the city has been lit up. I set my book down, deciding to go for a walk. The Eiffel Tower is only a few blocks away. Now that there aren't many people out, I can walk there without having to fight my way through mobs of gawking tourists.

than individual inventions or amendments. That is not to say that all demotic innovations are benevolent. But if you listen to many voices and stories and discern a deep and complex pattern emerging, you can usually determine what is real and what has been airbrushed for questionable agendas or corrupted by flash mobs of narcissists.

What is wrong with you?” I say in lieu of greeting. “You went to Morris’s dorm and declared your intentions?” He offers a faint smile. “Of course. It was the noble thing to do. I can’t be chasing after another guy’s girl without his knowledge.” “I’m not his girl,” I snap. “We went on one date! And now I’m never going to be his girl, because he doesn’t want to go out with me again.” “What the hell?” Logan looks startled. “I’m disappointed in him. I thought he had more of a competitive spirit than that.” “Seriously? You’re going to pretend to be surprised? He won’t see me again because your jackass self told him he couldn’t.” Astonishment fills his eyes. “No, I didn’t.” “Yes, you did.” “Is that what he told you?” Logan demands. “Not in so many words.” “I see. Well, what words did he actually use?” I grit my teeth so hard my jaw aches. “He said he’s backing off because he doesn’t want to get in the middle of something so complicated. I pointed out that there’s nothing complicated about it, seeing as you and I are not together.” My aggravation heightens. “And then he insisted that I need to give you a chance, because you’re a—” I angrily air-quote Morris’s words “—‘stand-up guy who deserves another shot.’” Logan breaks out in a grin. I stab the air with my finger. “Don’t you dare smile. Obviously you put those words in his mouth. And what the hell was he jabbering about when he told me you and him were ‘family’?” All the disbelief I’d felt during my talk with Morris comes spiraling back, making me pace the bedroom in hurried strides. “What did you say to him, Logan? Did you brainwash him or something? How are you guys family? You don’t even know each other!” Strangled laughter sounds from Logan’s direction. I spin around and level a dark glower at him. “He’s talking about the joint family we created in Mob Boss. It’s this role-playing game where you’re the Don of a mob family and you’re fighting a bunch of other mafia bosses for territory and rackets and stuff. We played it when I went over there, and I ended up staying until four in the morning. Seriously, it was intense.” He shrugs. “We’re the Lorris crime syndicate.” I’m dumbfounded. Oh my God. Lorris? As in Logan and Morris? They fucking Brangelina’d themselves? “What is happening?” I burst out. “You guys are best friends now?” “He’s a cool guy. Actually, he’s even cooler in my book now for stepping down like that. I didn’t ask him to, but clearly he grasps what you refuse to see.” “Yeah, and what’s that?” I mutter. “That you and I are perfect for each other.” No words. There are no words to accurately convey what I’m feeling right now. Horror maybe? Absolute insanity? I mean, it’s not like I’m madly in love with Morris or anything, but if I’d known that kissing Logan at the party would lead to…this, I would have strapped on a frickin’ chastity gag.

His eyes widened. “Pain? Darling, you haven’t yet experienced the pain I can inflict when I’ve been played for a fool. I’m in awe at your gall to try and fool me.” Bree went still as panic froze her. Oh, God. No. “Ah, the light bulb finally goes off,” he purred against her face; his voice low and cold. Even knowing who he was, and the family he came from, Bree could say that deep inside, she’d never felt any real fear of him. She did now. He knew. The look on his face told her he knew that she had lied about him being her baby’s father. Frantically, she grasped for any foothold she could find. “I don’t know what you’re talking-“ “DON’T!” he snapped, grabbing the sides of her face.

Saying down with the blacks but uplift the white race Raising the banner to the sun in haste Mobbed deep, hoods and capes Sun-dried and bloodstained Saying down with the blacks but uplift the white race Unjustly tried an indelible conviction the usual result of five shades of darker skin Justice unjust, black robes and pale face Didn't have a chance, they called us apes I wish I would have known the false smiles Evil intentions fulfilling their taste Why me? Why us? Justice unjust, black robes and pale faces?

Still, it is true, lamb," said Satan. "Look at you in war—what mutton you are, and how ridiculous!" "In war? How?" "There has never been a just one, never an honorable one—on the part of the instigator of the war. I can see a million years ahead, and this rule will never change in so many as half a dozen instances. The loud little handful—as usual—will shout for the war. The pulpit will—warily and cautiously—object—at first; the great, big, dull bulk of the nation will rub its sleepy eyes and try to make out why there should be a war, and will say, earnestly and indignantly, "It is unjust and dishonorable, and there is no necessity for it." Then the handful will shout louder. A few fair men on the other side will argue and reason against the war with speech and pen, and at first will have a hearing and be applauded; but it will not last long; those others will outshout them, and presently the anti-war audiences will thin out and lose popularity. Before long you will see this curious thing: the speakers stoned from the platform, and free speech strangled by hordes of furious men who in their secret hearts are still at one with those stoned speakers—as earlier—but do not dare to say so. And now the whole nation—pulpit and all—will take up the war-cry, and shout itself hoarse, and mob any honest man who ventures to open his mouth; and presently such mouths will cease to open. Next the statesmen will invent cheap lies, putting the blame upon the nation that is attacked, and every man will be glad of those conscience-soothing falsities, and will diligently study them, and refuse to examine any refutations of them; and thus he will by and by convince himself that the war is just, and will thank God for the better sleep he enjoys after this process of grotesque self-deception.

The gentleman was asking what you thought of democracy, sir,’ said Vidal, smiling. ‘Alas I cannot tell you, sir,’ said Stephen, returning the smile. ‘For although it would not be proper to call this barque or vessel a King’s ship except in the largest sense, we nevertheless adhere strictly to the naval tradition which forbids the discussion of religion, women, or politics in our mess. It has been objected that this rule makes for insipidity, which may be so; yet on the other hand it has its uses, since in this case for example it prevents any member from wounding any other gentleman present by saying that he did not think the policy that put Socrates to death and that left Athens prostrate was the highest expression of human wisdom, or by quoting Aristotle’s definition of democracy as mob-rule, the depraved version of a commonwealth.’ ‘Can you suggest a better system?’ asked Dutourd. ‘Sir,’ said Stephen, ‘my words were those of some hypothetical person: where my own views are concerned, tradition seals my mouth. As I have told you, we do not discuss politics at this table.

Any fool can lampoon a king or a bishop or a billionaire. A trifle more grit is required to face down a mob, or even a studio audience, that has decided it knows what it wants and is entitled to get it. And the fact that kings and bishops and billionaires often have more say than most in forming the appetites and emotions of the crowd is not irrelevant, either.

I believe that this instinct to perpetuate useless work is, at bottom, simply fear of the mob. The mob (the thought runs) are such low animals that they would be dangerous if they had leisure; it is safer to keep them too busy to think. A rich man who happens to be intellectually honest, if he is questioned about the improvement of working conditions, usually says something like this: “We know that poverty is unpleasant; in fact, since it is so remote, we rather enjoy harrowing ourselves with the thought of its unpleasantness. But don’t expect us to do anything about it. We are sorry for you lower classes, just as we are sorry for a cat with the mange, but we will fight like devils against any improvement of your condition.

There’s nothing anyone can say to stop me. I’m crossing the border into Mine City no matter what. “STEVE!” Paul yelled out. “WHAT?” I shouted back, “There’s no way I’m coming back.” “But Steve,” Paul ran out of the room, “You’re still in your underwear, mate.” “Oh.” I looked down and remembered my clothes are still in the water bucket. “Yeah…I guess I’ll come back,” I mumbled.

Prof shook head. “Every new member made it that much more likely that you would be betrayed. Wyoming dear lady, revolutions are not won by enlisting the masses. Revolution is a science only a few are competent to practice. It depends on correct organization and, above all, on communications. Then, at the proper moment in history, they strike. Correctly organized and properly timed it is a bloodless coup. Done clumsily or prematurely and the result is civil war, mob violence, purges, terror. I hope you will forgive me if I say that, up to now, it has been done clumsily.

Thank you," he said. "Welcome. Welcome especially to Mr. Coyle Mathis and the other men and women of Forster Hollow who are going to be employed at this rather strikingly energy-inefficient plant. It's a long way from Forster Hollow, isn't it?" "So, yes, welcome," he said. "Welcome to the middle class! That's what I want to say. Although, quickly, before I go any further, I also want to say to Mr. Mathis here in the front row: I know you don't like me. And I don't like you. But, you know, back when you were refusing to have anything to do with us, I respected that. I didn't like it, but I had respect for your position. For your independence. You see, because I actually came from a place a little bit like Forster Hollow myself, before I joined the middle class. And, now you're middle-class, too, and I want to welcome you all, because it's a wonderful thing, our American middle class. It's the mainstay of economies all around the globe!" "And now that you've got these jobs at this body-armor plant," he continued, "You're going to be able to participate in those economies. You, too, can help denude every last scrap of native habitat in Asia, Africa, and South America! You, too, can buy six-foot-wide plasma TV screens that consume unbelievable amounts of energy, even when they're not turned on! But that's OK, because that's why we threw you out of your homes in the first places, so we could strip-mine your ancestral hills and feed the coal-fired generators that are the number-one cause of global warming and other excellent things like acid rain. It's a perfect world, isn't it? It's a perfect system, because as long as you've got your six-foot-wide plasma TV, and the electricity to run it, you don't have to think about any of the ugly consequences. You can watch Survivor: Indonesia till there's no more Indonesia!" "Just quickly, here," he continued, "because I want to keep my remarks brief. Just a few more remarks about this perfect world. I want to mention those big new eight-miles-per-gallon vehicles you're going to be able to buy and drive as much as you want, now that you've joined me as a member of the middle class. The reason this country needs so much body armor is that certain people in certain parts of the world don't want us stealing all their oil to run your vehicles. And so the more you drive your vehicles, the more secure your jobs at this body-armor plant are going to be! Isn't that perfect?" "Just a couple more things!" Walter cried, wresting the mike from its holder and dancing away with it. "I want to welcome you all to working for one of the most corrupt and savage corporations in the world! Do you hear me? LBI doesn't give a shit about your sons and daughters bleeding in Iraq, as long as they get their thousand-percent profit! I know this for a fact! I have the facts to prove it! That's part of the perfect middle-class world you're joining! Now that you're working for LBI, you can finally make enough money to keep your kids from joining the Army and dying in LBI's broken-down trucks and shoddy body armor!" The mike had gone dead, and Walter skittered backwards, away from the mob that was forming. "And MEANWHILE," he shouted, "WE ARE ADDING THIRTEEN MILLION HUMAN BEINGS TO THE POPULATION EVERY MONTH! THIRTEEN MILLION MORE PEOPLE TO KILL EACH OTHER IN COMPETITION OVER FINITE RESOURCES! AND WIPE OUT EVERY OTHER LIVING THING ALONG THE WAY! IT IS A PERFECT FUCKING WORLD AS LONG AS YOU DON'T COUNT EVERY OTHER SPECIES IN IT! WE ARE A CANCER ON THE PLANT! A CANCER ON THE PLANET!

It’s going to be okay,” Noam said from over his shoulder. His hand caught Dara’s, their bodies pressed together by the mob. Dara turned to look at him—and for a moment it was like nothing else existed. He tipped his face forward and rested his brow against Noam’s. He focused on Noam’s eyes, on the little threads of gold weaving through Noam’s irises like striations in marble. “I’m scared,” Dara admitted, softly enough he couldn’t even hear himself say it. But Noam must have, because he curved an arm around Dara’s waist and drew him in, burying his own face against Dara’s hair. “Me too.

It’s become common to mock students demanding safe spaces, but look carefully at the collisions in American politics right now and you find that everyone is demanding safe spaces—the fear is not that the government is regulating speech but that protesters are chilling speech, that Twitter mobs rove the land looking for an errant word or misfired joke. In our eagerness to discount our opponents as easily triggered snowflakes, we’ve lost sight of the animating impulse behind much of politics and, indeed, much of life: the desire to feel safe, to know you can say what you want without fear.

As I exited the car, I glanced over at Henry. "Should I call Asher and tell him we won't be needing that getaway distraction?" Before Henry could reply, pop music reverberated off the building. Asher jogged into the middle of a large crowd and struck a dramatic pose. "You say distraction," Henry deadpanned, "Asher hears 'flash mob'." Five seconds later, Vivvie danced wildly past and gave me a questioning look. I nodded. "The possum has fallen on the nun!" Vivvie called to Asher. Asher didn't miss a beat of choreography. He shimmied and punched a fist into the air. "Long live the possum!

In Paul is incarnated the very opposite of the “bearer of glad tidings”; he represents the genius for hatred, the vision of hatred, the relentless logic of hatred. What, indeed, has not this dysangelist sacrificed to hatred! Above all, the Saviour: he nailed him to his own cross. The life, the example, the teaching, the death of Christ, the meaning and the law of the whole gospels—nothing was left of all this after that counterfeiter in hatred had reduced it to his uses. Surely not reality; surely not historical truth!... Once more the priestly instinct of the Jew perpetrated the same old master crime against history—he simply struck out the yesterday and the day before yesterday of Christianity, and invented his own history of Christian beginnings. Going further, he treated the history of Israel to another falsification, so that it became a mere prologue to his achievement: all the prophets, it now appeared, had referred to his “Saviour.....What was the only part of Christianity that Mohammed borrowed later on? Paul’s invention, his device for establishing priestly tyranny and organizing the mob: the belief in the immortality of the soul—that is to say, the doctrine of “judgment”....

I ran the risk of being mobbed for autographs. This is an occupational hazard that I accept and I try to take it with good grace. I can’t say “no” to people who ask me for my signature, even to the rude ones who just stick a piece of paper in front of me and don’t even say “please.” I’ll sign for them too, but what they won’t get from me is a smile. So going to the supermarket in Wimbledon, while an enjoyable distraction from the tension of competition, does have its pressures. The only place where I can go shopping in peace—where I can do anything like a normal person—is my home town of Manacor.

This is the manner of noble souls: they do not want to have anything for nothing; least of all, life. Whoever is of the mob wants to live for nothing; we others, however, to whom life gave itself, we always think about what we might best give in return. And verily, that is a noble speech which says, “What life promises us, we ourselves want to keep to life.” One shall not wish to enjoy where one does not give joy. And one shall not wish to enjoy! For enjoyment and innocence are the most bashful things: both do not want to be sought. One shall possess them – but rather seek even guilt and suffering.

We are all regularly presented, day after day, with bad news, the worst, and I think our minds are more and more set into attitudes of foreboding and depression. But is it possible that all the bad things going on – and I don’t have to list them, for we all know what they are – are a reaction, a dragging undertow, to a forward movement in the human social evolution that we can’t easily see? Perhaps, looking back, let’s say in a century or two centuries, is it possible people will say, ‘That was a time when extremes battled for supremacy. The human mind was developing very fast in the direction of self-knowledge, self-command, and as always happens, as always has to happen, this thrust forward aroused its opposite, the forces of stupidity, brutality, mob thinking’? I think it is possible. I think that this is what is happening.

But I had to keep my hands under the desk—my fists under the desk, I should say. The White House, that whole criminal mob, those arrogant goons who see themselves as justified to operate above the law—they disgrace democracy by claiming that what they do they do for democracy! They should be in jail. They should be in Hollywood! I know that some of the girls have told their parents that I deliver “ranting lectures” to them about the United States; some

In Cleveland, a black mob attacked a disabled army veteran. They first saw him on a bus, then followed him when he left it. They kicked him, punched him, and knocked him down -- all the while saying ‘Knock that boy out! White boy. Cracker. Knock that white boy out.  He lived. [356] And oh yeah: The reporters say “teen mobs” do that a lot in Cleveland, before, during and after Black History Month. Though they never seem to get around to writing about it.

tailgating is a local tradition that both predates Lambeau Field and dovetails seamlessly with another beloved Green Bay pastime: drinking. Even Prohibition couldn’t slow the town’s taps. “There were speakeasies all over,” says the historian. “I was told once that one of the reasons the mob never moved in here was because it was so wide open. They couldn’t get a foothold. It was just generally accepted that Green Bay wasn’t going to obey the Eighteenth Amendment.

When you are by yourself you should call it peace and liberty, and consider yourself the gods’ equal. When you’re with a large group you shouldn’t say you’re in a mob or crowd, but a guest at a feast or festival – and in that spirit learn to enjoy it.

Last night, Bree had been taken. Thoroughly, utterly taken. Gently or roughly, it didn’t matter. This man had reached into the darkest part of her mind, had brought out and laid bare the desires she admitted to no one but herself in her most secret, quiet moments. Her hunger had been allowed to run free. There’d been no guilt, no remorse. Nothing was ‘wrong’. And God, the feeling of freedom was damned addictive. What did that say about her? How could she love Michael, yet give a part of her she’d never felt comfortable sharing with Michael to this stranger.

Shaw grinned again, wishing mightily that he and she were alone by the fire. “I never claimed to be much of a gentleman. But whether you tote about a parasol or not, you are every inch a lady. Quite possibly the finest I’ve ever met.” “Goodness. If you continue saying such things, I’ll begin to think you’re smitten with me.” “I’d describe it more as being clubbed into submission,” he murmured, aware both that her palm had come to rest just over his heart, and that his men and the Mayfair mob across the fire pit could see it. “But yes, I am rather smitten with you.

Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be. What this implies is that terrorist fundamentalists, be they Christian or Muslim, are not really fundamentalists in the authentic sense of the term--what they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers' way of life. If today's so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist's search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued and fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. The passionate intensity of a fundamentalist mob bears witness to the lack of true conviction; deep in themselves, terrorist fundamentalists also lack true conviction--their violent outbursts are proof of it. How fragile the belief of a Muslim would be if he felt threatened by, say, a stupid caricature in a low-circulation Danish newspaper? Fundamentalist Islamic terror is not grounded in the terrorists' conviction of their superiority and in their desire to safeguard their cultural-religious identify from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but, rather, that they themselves secretly consider themselves inferior. This is why our condescending politically correct assurances that we feel no superiority towards them only makes them more furious and feed their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite: the fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them.

Mmm,” Bree licked the ice cream scoop and tossed it into the sink. “Let’s just say that for the sake of the baby, Alessandro and I have reached a sort of…an...agreement, I guess.” “Does that mean I can’t punch him anymore? ‘Cause that was fun.” “Yes. It does. Sorry.” “So are you two…” “No. Hell no. Not after him using Rebecca Malford as a scratching post,” Bree grumbled, her stomach clenching tight at that little reminder. “He’s what? Alessandro and that...viper?” “That’s right.” Bree clenched her teeth. “Rebecca and Alessandro? Oh my God. Mental bleach! I need mental bleach!” Meggie rubbed her temples. “Yeah, keep doing that for another week and you might be where I am right about now.” “Oh, he’s a smooth one, that’s for sure,” Meggie said with a sudden smile. “What’s with that look?” “You’re so jealous,” Bree snorted, turning away from her and taking a seat opposite of Will. “That’s ridiculous.” “And so true.

Primatologists have seen this many times in the field: Say a male is fighting with another male. The females largely ignore the conflict, so long as it doesn’t bother them or their children. But then one of the combatants goes off and picks up a baby, who blithely clings to his chest hair or his back. Then he goes over to the male he was having the fight with. If the baby likes the male it’s clinging to, the kid will scream at his opponent if he acts aggressively. So the other male either backs off or is mobbed by friends of the mother, spurred on by the baby’s cries. It’s so effective, in fact, that some males simply carry a baby around as a kind of adorable bodyguard, preventing fights before they start.

We had no interest in saying what our audience wanted to hear. In fact, we wanted to tell them the opposite … and we did! The people on the side of the Truth will always end up with no audience. The liars will always have their huge audience. That’s the difference between truth and lies. How will we make ourselves more popular? I know … we’ll use emojis! Not!

While white mob violence against African Americans was an obsession in the South, it was not limited to that region. White supremacy was and is an American reality. Whites lynched blacks in nearly every state, including New York, Minnesota, and California. Wherever blacks were present in significant numbers, the threat of being lynched was always real. Blacks had to “watch their step,” no matter where they were in America. A black man could be walking down the road, minding his business, and his life could suddenly change by meeting a white man or a group of white men or boys who on a whim decided to have some fun with a Negro; and this could happen in Mississippi or New York, Arkansas, or Illinois. By the 1890s, lynching fever gripped the South, spreading like cholera, as white communities made blacks their primary target, and torture their focus. Burning the black victim slowly for hours was the chief method of torture. Lynching became a white media spectacle, in which prominent newspapers, like the Atlanta Constitution, announced to the public the place, date, and time of the expected hanging and burning of black victims. Often as many as ten to twenty thousand men, women, and children attended the event. It was a family affair, a ritual celebration of white supremacy, where women and children were often given the first opportunity to torture black victims—burning black flesh and cutting off genitals, fingers, toes, and ears as souvenirs. Postcards were made from the photographs taken of black victims with white lynchers and onlookers smiling as they struck a pose for the camera. They were sold for ten to twenty-five cents to members of the crowd, who then mailed them to relatives and friends, often with a note saying something like this: “This is the barbeque we had last night.”[17]

These social media shamings bear an uncanny resemblance to medieval witch hunts.” If you were accused of being a witch back then, you were shit out of luck. Being accused was all it took. Forget “innocent until proven guilty.” Nobody bothered to prove your guilt. Nobody dared to speak up on your behalf, for fear of being called a witch sympathizer. Because if you were seen as the friend of a witch, you were the next one to be accused of being a witch. As soon as a woman was accused of being a witch, she was a pariah without any friends. Nobody wanted to be seen in public with her. The whole village ganged up on her. Everyone was trying to outdo everyone else in their antiwitch fervor: “Look at me! I'm throwing rocks at the witch! Look at how much I hate witches! I am definitely NOT a witch myself!” Whenever I see a social media mob ganging up on a celebrity for supposedly saying something “offensive” it reminds me of the Salem witch hysteria: “That's racist! And me calling you a racist proves that I'm definitely not a racist myself! That's sexist! I shame you! And that means I'm definitely not sexist myself! I shame you for being a bad person. That means I'm a good person! Look at how really really offended I am! That means I'm a really really good person!” According to the bible, Jesus said "let he who is without sin throw the first rock." But a lot of people seem to think he said: "If you throw rocks at someone else, it proves that you're without sin.

Philosophy is, by its very nature, something esoteric, neither made for the vulgar as it stands [für sich], nor capable of being got up to suit the vulgar taste; it only is philosophy in virtue of being directly opposed to the understanding and hence even more opposed to healthy common sense, under which label we understand the limitedness in space and time of a race of men; in its relationship to common sense the world of philosophy is in and for itself an inverted world .21 When Alexander, having heard that his teacher was publishing written essays on his philosophy, wrote to him from the heart of Asia that he ought not to have vulgarized the philosophizing they had done together, Aristotle defended himself by saying that his philosophy was published and yet also not published. In the same way philosophy [now] must certainly admit [erkennen] the possibility that the people can rise to it, but it must not lower itself to the people. But in these times of freedom and equality, in which such a large educated public has been formed, that will not allow anything to be shut away from it, but considers itself good for anything – or everything good enough for it – in these times even the highest beauty and the greatest good have not been able to escape the fate of being mishandled by the common mob which cannot rise to what it sees floating above it, until it has been made common enough to be fit for their possessing; so that vulgarization has forced its way into being recognized as a meritorious kind of labour. There is no aspect of the higher striving of the human spirit that has not experienced this fate. An Idea, in art or in philosophy, needs only to be glimpsed in order for the processing to start by which it is properly stirred up into material for the pulpit, for text books, and for the household use of the newspaper public.

The modern mind is like the eye of a man who is too tired to see the difference between blue and green. It fails in the quality that is truly called distinction; and,being incapable of distinction, it falls back on generalisation. The man, instead of having the sense to say he is tired, says he is emancipated and enlightened and liberal and universal.... ...we find it less trouble to let in a jungle of generalisations than to keep watch upon a logical frontier. But this shapeless assimilation is not only found in accepting things in the lump; it is also found in condemning them in the lump. When the same modern mind does begin to be intolerant, it is just as universally intolerant as it was universally tolerant. It sends things in batches to the gallows just as it admitted them in mobs to the sanctuary. It cannot limit its limitations any more than its license....There are...lunatics now having power to lay down the law, who have somehow got it into their heads that any artistic representation of anything wicked must be forbidden as encouraging wickedness. This would obviously be a veto on any tragedy and practically on any tale. But a moment's thought...would show them that this is simply an illogical generalisation from the particular problem of sex. All dignified civilisations conceal sexual things, for the perfectly sensible reason that their mere exhibition does affect the passions. But seeing another man forge a cheque does not make me want to forge a cheque. Seeing the tools for burgling a safe does not arouse an appetite for being a burglar. But the intelligence in question cannot stop itself from stopping anything. It is automatically autocratic; and its very prohibition proceeds in a sort of absence of mind. Indeed, that is the most exact word for it; it is emphatically absence of mind. For the mind exists to make those very distinctions and definitions which these people refuse. They refuse to draw the line anywhere; and drawing a line is the beginning of all philosophy, as it is the beginning of all art. They are the people who are content to say that what is sauce for the goose is sauce for the gander, and are condemned to pass their lives in looking for eggs from the cock as well as the hen.

A black minister in Waterloo, Mississippi, explained his outrage at the fate that has befallen African Americans in the post–civil rights era. “It’s a hustle,” he said angrily. “‘Felony’ is the new N-word. They don’t have to call you a nigger anymore. They just say you’re a felon. In every ghetto you see alarming numbers of young men with felony convictions. Once you have that felony stamp, your hope for employment, for any kind of integration into society, it begins to fade out. Today’s lynching is a felony charge. Today’s lynching is incarceration. Today’s lynch mobs are professionals. They have a badge; they have a law degree. A felony is a modern way of saying, ‘I’m going to hang you up and burn you.’ Once you get that F, you’re on fire.”69

What was the Right in Bavaria at this chaotic time? It was the Regular Army, the Reichswehr; it was the monarchists, who wished the Wittelbachs back. It was a mass of conservatives who despised the democratic Republic established in Berlin; and as time went on it was above all the great mob of demobilized soldiers for whom the bottom had fallen out of the world in 1918, uprooted men who could not find jobs or their way back to the peaceful society they had left in 1914, men grown tough and violent through war who could not shake themselves from ingrained habit and who, as Hitler, who for a while was one of them, would later say, “became revolutionaries who favored revolution for its own sake and desired to see revolution established as a permanent condition.

As psychologist Bruce Hood writes in his book The Self Illusion, you have an origin story and a sense that you’ve traveled from youth to now along a linear path, with ups and downs that ultimately made you who you are today. Babies don’t have that. That sense is built around events that you can recall and place in time. Babies and small children have what Hood calls “unconscious knowledge,” which is to say they simply recognize patterns and make associations with stimuli. Without episodic memories, there is no narrative; and without any narrative, there is no self. Somewhere between ages two and three, according to Hood, that sense of self begins to come online, and that awakening corresponds with the ability to tell a story about yourself based on memories. He points to a study by Alison Gopnik and Janet Astington in 1988 in which researchers presented to three-year-olds a box of candy, but the children were then surprised to find pencils inside instead of sweets. When they asked each child what the next kid would think was in the box when he or she went through the same experiment, the answer was usually pencils. The children didn’t yet know that other people have minds, so they assumed everyone knew what they knew. Once you gain the ability to assume others have their own thoughts, the concept of other minds is so powerful that you project it into everything: plants, glitchy computers, boats with names, anything that makes more sense to you when you can assume, even jokingly, it has a sort of self. That sense of agency is so powerful that people throughout time have assumed a consciousness at the helm of the sun, the moon, the winds, and the seas. Out of that sense of self and other selves come the narratives that have kept whole societies together. The great mythologies of the ancients and moderns are stories made up to make sense of things on a grand scale. So strong is the narrative bias that people live and die for such stories and devote whole lives to them (as well as take lives for them).

They look so tired, so hot!” everyone kept saying, but not one of them thought to open their doors, to invite one of these wretches inside, to welcome them into the shady bits of heaven that the refugees could glimpse behind the houses, where wooden benches nestled in arbours amid redcurrant bushes and roses. There were just too many of them. Too many weary, pale faces, dripping with sweat, too many wailing children, too many trembling lips asking, “Do you know where we could get a room? A bed?” … “Would you tell us where we could find a restaurant, please, Madame?” It prevented the townspeople from being charitable. There was nothing human left in this miserable mob; they were like a herd of frightened animals. Their crumpled clothes, crazed faces, hoarse voices, everything about them made them look peculiarly alike, so you couldn't tell them apart.

Then he launched into a classic statement of his political philosophy. I appreciate all you say about what Bryanism means, and I also … [am] as strongly opposed to populism in every stage as the greatest representative of corrupt wealth, but … these representatives … have themselves been responsible for a portion of the conditions against which Bryanism is in ignorant, and sometimes wicked revolt. I do not believe it is wise or safe for us as a party to take refuge in mere negation and to say that there are no evils to be corrected. It seems to me that our attitude should be one of correcting the evils and thereby showing, that, whereas the populists, socialists and others really do not correct the evils at all … the Republicans hold the just balance and set our faces as resolutely against improper corporate influence on the one hand as against demagogy and mob rule on the other.66

Gene had once told me a religious joke when I questioned the morality of his behavior. Jesus addresses the angry mob who are stoning a prostitute: "Let he who is without sin cast the first stone." A stone flies through the air and hits the woman. Jesus turns around and says, "Sometimes you really piss me off, Mother." I could no longer be equated with the Virgin Mary. I had been corrupted. I was like everyone else. My stone-casting credibility had been significantly compromised.

Bree rubbed her belly. Figured; Alessandro wasn’t one to live in quiet but strained tension. She stared up at the fabric of the canopy and then squeezed her eyes shut. “Alessandro, considering that the outside world has the sterile hospital rooms, not to mention the epidurals, yeah. For goodness sake, Alessandro. You know we can’t stay here forever. I’m entering my eighth month here.” “I must say, I’m surprised you’re so anxious to leave.” “Why?” Bree asked, turning to look at his strong profile. “You know why, Brianna. As soon as we walk out that door, you and I are over.” Bree felt a guilty tightening in her chest. “Perhaps that’s what you want, though.” “That’s not fair,” Bree whispered even as she feared he was right. No. He’s wrong. I love him. She wasn’t going to let anyone shake what she and Alessandro had built here. She’d let her family know that she wanted Alessandro in her life and that she wanted to be a family with him. “Thanks for your confidence in me, though. Really.

as the mass of mankind remains always at about the same pitch of misery, it never assents long to any one remedy, but is always best pleased by a novelty, which has not yet proved illusive. This element of inconsistency has been the cause of many terrible wars and revolutions; for, as Curtius well says (lib. iv. chap. 10): “The mob has no ruler more potent than superstition,” and is easily led, on the plea of religion, at one moment to adore its kings as gods, and anon to execrate and abjure them as humanity’s common bane. Immense pains have therefore been taken to counteract this evil by investing religion, whether true or false, with such pomp and ceremony, that it may rise superior to every shock, and be always observed with studious reverence by the whole people—a system which has been brought to great perfection by the Turks, for they consider even controversy impious, and so clog men’s minds with dogmatic formulas, that they leave no room for sound reason, not even enough to doubt with.

Government Standing next to my old friend I sense that his soldiers have retreated. And mine? They’re resting their guns on their shoulders talking quietly. I’m hungry, one says. Cheeseburger, says another, and they all decide to go and find some dinner. But the next day, negotiating the too narrow aisles of The Health and Harmony Food Store—when I say, Excuse me, to the woman and her cart of organic chicken and green grapes she pulls the cart not quite far back enough for me to pass, and a small mob in me begins picking up the fruit to throw. So many kingdoms, and in each kingdom, so many people: the disinherited son, the corrupt counselor, the courtesan, the fool. And so many gods—arguing among themselves, over toast, through the lunch salad and on into the long hours of the mild spring afternoon—I’m the god. No, I’m the god. No, I’m the god. I can hardly hear myself over their muttering. How can I discipline my army? They’re exhausted and want more money. How can I disarm when my enemy seems so intent?

We have not thoroughly assessed the bodies snatched from dirt and sand to be chained in a cell. We have not reckoned with the horrendous, violent mass kidnapping that we call the Middle Passage. We have not been honest about all of America's complicity - about the wealth the South earned on the backs of the enslaved, or the wealth the North gained through the production of enslaved hands. We have not fully understood the status symbol that owning bodies offered. We have not confronted the humanity, the emotions, the heartbeats of the multiple generations who were born into slavery and died in it, who never tasted freedom on America's land. The same goes for the Civil War. We have refused to honestly confront the fact that so many were willing to die in order to hold the freedom of others in their hands. We have refused to acknowledge slavery's role at all, preferring to boil things down to the far more palatable "state's rights." We have not confessed that the end of slavery was so bitterly resented, the rise of Jim Crow became inevitable - and with it, a belief in Black inferiority that lives on in hearts and minds today. We have painted the hundred-year history of Jim Crow as little more than mean signage and the inconvenience that white people and Black people could not drink from the same fountain. But those signs weren't just "mean". They were perpetual reminders of the swift humiliation and brutal violence that could be suffered at any moment in the presence of whiteness. Jim Crow meant paying taxes for services one could not fully enjoy; working for meager wages; and owning nothing that couldn't be snatched away. For many black families, it meant never building wealth and never having legal recourse for injustice. The mob violence, the burned-down homes, the bombed churches and businesses, the Black bodies that were lynched every couple of days - Jim Crow was walking through life measuring every step. Even our celebrations of the Civil Rights Movement are sanitized, its victories accentuated while the battles are whitewashed. We have not come to grips with the spitting and shouting, the pulling and tugging, the clubs, dogs, bombs, and guns, the passion and vitriol with which the rights of Black Americans were fought against. We have not acknowledged the bloodshed that often preceded victory. We would rather focus on the beautiful words of Martin Luther King Jr. than on the terror he and protesters endured at marches, boycotts, and from behind jail doors. We don't want to acknowledge that for decades, whiteness fought against every civil right Black Americans sought - from sitting at lunch counters and in integrated classrooms to the right to vote and have a say in how our country was run. We like to pretend that all those white faces who carried protest signs and batons, who turned on their sprinklers and their fire hoses, who wrote against the demonstrations and preached against the changes, just disappeared. We like to pretend that they were won over, transformed, the moment King proclaimed, "I have a dream." We don't want to acknowledge that just as Black people who experienced Jim Crow are still alive, so are the white people who vehemently protected it - who drew red lines around Black neighborhoods and divested them of support given to average white citizens. We ignore that white people still avoid Black neighborhoods, still don't want their kids going to predominantly Black schools, still don't want to destroy segregation. The moment Black Americans achieved freedom from enslavement, America could have put to death the idea of Black inferiority. But whiteness was not prepared to sober up from the drunkenness of power over another people group. Whiteness was not ready to give up the ability to control, humiliate, or do violence to any Black body in the vicinity - all without consequence.

You’ve been shot,” she tells Rachel. “You shot me, you crazy bit—“ “We don’t have time for the ER protocol crap, Mom,” I cut in. “She knows she’s been shot. She’s alert. Help. Her.” Mom nods. She looks at Rachel’s clenched fist where it’s balled against her lower stomach. “I’m sorry I shot you. I need to look at that. Please.” Rachel gives her The Stank Eye. Rachel is very good at The Stank Eye. “I’m a nurse, remember?” Mom says, her voice dripping with impatience. “I can help you.” Rachel inhales and eases her hand away from her stomach, but I can’t bring myself to look at it so I just watch Mom’s face to maybe gauge how bad the wound is. I imagine dark blood and entrails and… “What the…?” Mom gasps. As an ER nurse, Mom’s seen a lot of things. But by her expression, she’s never seen this. I’m thinking it must be way serious. Also, I’m thinking I might throw up. Until Rachel slaps a handcuff around Mom’s wrist. “I’m sorry, Nalia. I hope you understand.” Then she clinks the other end of the cuff around her own wrist. I steal a glance at Rachel’s very clean, very intact, very non-bloody-entrails T-shirt. Rachel is a smart woman. Mom lunges for her, hands aiming for her throat. Rachel pulls some karate-chop-move thing and slams Mom against the door behind her. “Knock it off, hon. I don’t want to really hurt you.” “You…you told Galen you’d been shot,” I stammer. “I heard you tell him that. Why would you lie to him?” Rachel shrugs. “I was shot.” She glances down at her feet. There’s a good-sized hole near the big toe of her boot, and bit of red staining the edges of it. “And I’d better be able to wear high heels after this, or one of you is going to swim with the fishes.” Then she laughs at her own stupid Mob joke. Mom plops down beside Rachel and leans against the car, too, in obvious surrender. She looks up at me. It’s a look brimming with “I told you so.” And I already know what she’s going to say next. We won’t make it very far before someone notices two women handcuffed together. Bathroom breaks will be impossible. Any public place will be impossible. I’m guessing Mom didn’t anticipate needing a hacksaw on this vacation of ours. But I know what she expects from me now. And that’s just too freaking bad.

One of the best things about owning a brain is how you often seem to phase out of normalcy and briefly see your culture with a weirdly objective frame of mind. At some point every child realizes money is made up of slips of paper with no intrinsic value, and wonders why aloud. So, too, will children ask adults what’s up with shaking hands, or putting your fork on one side of the plate, or saying “Bless you” after a sneeze. Parents apply the glue that holds a culture together when explaining to a child that his socks must match, or that punctuality is paramount, or that picking his nose in public is a terrible habit. When a parent tells a boy he shouldn’t play with dolls, or a girl to wait for a boy to ask her to the prom, they are enforcing norms. When a kid asks, “But, why?” she is rightfully bringing to the attention of the adult world that all this stuff is just made up and mostly arbitrary nonsense often clung to for some long-forgotten reason. That feeling you sometimes get when you snap out of your culture for a moment, when the operating system crashes and slowly reboots, has been the subject of literature and drama for thousands of years.

Alessandro shrugged and pushed the blade in, dragging it down the man’s skin, making him cry out. He struck him again with his fist, blood spurting onto Alessandro as well. “Did Arturo tell you that the mother of my child was in that limo? She’s carrying my baby inside of her, and that her son was in the limo too? I’m sure he did. I’m sure he left explicit instructions as to who exactly you were supposed to dispose of, didn’t he?” “He’ll kill me. I swear, he’ll kill me,” the man cried, tears mixing in with his blood. “Next, I’ll take an eye, you snivelling little shit!” Alessandro growled, raising his bloody blade to the man’s left eyeball. The unmistakable scent of urine filled the air. Alessandro stepped back in disgust and turned to Jason and his other man, Marty, two of the best Dardano soldiers, loyal and efficient. They took his cue and slipped on their brass knuckles. “Just say the words, ol’ boy, and we’ll stop this,” “Fuck you,” the man shouted. Alessandro smirked. “Such defiance for a man who just pissed himself.” He crossed his arms as Marty and Jason went to work. It only took a minute. “All right. Okay! Stop! Stop! Fine, I’ll talk!

The difference between a monarch and a dictator is that the monarchical succession is defined by law and the dictatorial succession is defined by power. The effect in the latter is that the fish rots from the head down — lawlessness permeates the state, as in a mafia family, because contending leaders must build informal coalitions. Since another name for a monarchist is a legitimist, we can contrast the legitimist and demotist theories of government. […] Perhaps unsurprisingly, I see legitimism as a sort of proto-formalism. The royal family is a perpetual corporation, the kingdom is the property of this corporation, and the whole thing is a sort of real-estate venture on a grand scale. Why does the family own the corporation and the corporation own the kingdom? Because it does. Property is historically arbitrary. The best way for the monarchies of Old Europe to modernize, in my book, would have been to transition the corporation from family ownership to shareholder ownership, eliminating the hereditary principle which caused so many problems for so many monarchies. However, the trouble with corporate monarchism is that it presents no obvious political formula. “Because it does” cuts no ice with a mob of pitchfork-wielding peasants. […] So the legitimist system went down another path, which led eventually to its destruction: the path of divine-right monarchy. When everyone believes in God, “because God says so” is a much more impressive formula. Perhaps the best way to look at demotism is to see it as the Protestant version of rule by divine right — based on the theory of vox populi, vox dei. If you add divine-right monarchy to a religious system that is shifting from the worship of God to the worship of Man, demotism is pretty much what you’d expect to precipitate in the beaker.

In totalitarian anthropology man is not defined by thought, reason or judgment, because, according to it, the overwhelming majority of men lack just these very faculties. Besides, can one speak in terms of man altogether? Decidedly not. For totalitarian anthropology denies the existence of any human essence, single and common to all men. Between one man and "another man" the difference is not one of degree but of kind, says that anthropology. The old Greek definition of man, distinguishing him as the zoon logicon rests on an equivocation: there is no more necessary connection between reason and the word than there is between man, the reasoning animal, and man, the talking animal. For the talking animal is above all the credulous animal, and the credulous animal is by definition one who does not think. Thought, that is, reason, the ability to distinguish the true from the false, to make decisions and judgments—all this, according to totalitarian anthropology, is very rare. It is the concern of the elite, not of the mob. The mass of men are guided or, more accurately, acted upon, by instinct, passion, sentiments and resentment. The mass do not know how to think nor do they care to. They know only one thing: to obey and believe.

He's prowling back and forth like a lion with distemper now. There's a shiny streak down one side of his face. "I shouldn't have let her go ahead - I ought to be hung! Something's gone wrong. I can't stand this any more!" he says with a choked sound. "I'm starting now -" "But how are you -" "Spring for it and fire as I go if they try to stop me." And then as he barges out, the fat lady waddling solicitously after him, "Stay there; take it if she calls - tell her I'm on the way-" He plunges straight at the street-door from all the way back in the hall, like a fullback headed for a touchdown. That's the best way. Gun bedded in his pocket, but hand gripping it ready to let fly through lining and all. He slaps the door out of his way without slowing and skitters out along the building, head and shoulders defensively lowered. It *was* the taxi, you bet. No sound from it, at least not at this distance, just a thin bluish haze slowly spreading out around it that might be gas-fumes if its engine were turning; and at his end a long row of un-colored spurts - of dust and stone-splinters - following him along the wall of the flat he's tearing away from. Each succeeding one a half yard too far behind him, smacking into where he was a second ago. And they never catch up. ("Jane Brown's Body")

A slave, Marcus Cato said, should be working when he is not sleeping. It does not matter whether his work in itself is good in itself—for slaves, at least. This sentiment still survives, and it has piled up mountains of useless drudgery. I believe that this instinct to perpetuate useless work is, at bottom, simply fear of the mob. The mob (the thought runs) are such low animals that they would be dangerous if they had leisure; it is safer to keep them too busy to think. A rich man who happens to be intellectually honest, if he is questioned about the improvement of working conditions, usually says something like this: "We know that poverty is unpleasant; in fact, since it is so remote, we rather enjoy harrowing ourselves with the thought of its unpleasantness. But don’t expect us to do anything about it. We are sorry fort you lower classes, just as we are sorry for a cat with the mange, of your condition. We feel that you are much safer as you are. The present state of affairs suits us, and we are not going to take the risk of setting you free, even by an extra hour a day. So, dear brothers, since evidently you must sweat to pay for our trips to Italy, sweat and be damned to you.” This is particularly the attitude of intelligent, cultivated people; one can read the substance if it in a hundred essays. Very few cultivated people have less than (say) four hundred pounds a year, and naturally they side with the rich, because they imagine that any liberty conceded to the poor is a threat to their own liberty. foreseeing some dismal Marxian Utopia as the alternative, the educated man prefers to keep things as they are. Possibly he does not like his fellow-rich very much, but he supposes that even the vulgarest of them are less inimical to his pleasures, more his kind of people, than the poor, and that he had better stand by them. It is this fear of a supposedly dangerous mob that makes nearly all intelligent people conservative in their opinions. Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothings else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief? Everyone who has mixed on equal terms with the poor knows this quite well. But the trouble is that intelligent, cultivated people, the very people who might be expected to have liberal opinions, never do mix with the poor. For what do the majority of educated people know about poverty? In my copy of Villon’s poems the editor has actually thought it necessary to explain the line “Ne pain ne voyent qu'aux fenestres” by a footnote; so remote is even hunger from the educated man’s experience. From this ignorance a superstitious fear of the mob results quite naturally. The educated man pictures a horde of submen, wanting only a day’s liberty to loot his house, burn his books, and set him to work minding a machine or sweeping out a lavatory. “Anything,” he thinks, “any injustice, sooner than let that mob loose.

Taggart slapped him on the shoulder, one of those American male gestures that let a man know he was both stupid and tolerated. “Maybe that’s why you couldn’t tell the difference between the chick who wanted to kill you and the ones who were in it for your cash. As for me, give me a badass chick every day of the week. You say you’re looking for a helpmate? Badass chick will not only cook your breakfast, she’ll take care of the assassins trying to kill you, give you the best blow job of your life, and scare off all the people you don’t want around. You can keep your delicate chicks. Give me a Russian mob princess. There’s a class of women who know how to treat a man right.

I'm living in a horror movie, all right. Only the horror doesn't have anything to do with necrophilia or black masses or crosses hung upside down, or with vampires who can't swim or zombies who work in sugar cane fields and can't stop shambling off cliffs when some guy with a jawbreaker accent says so, No, this is real life. It was running out all around him. the footprints of assassins and neo-fascists and government officials with secret closets full of tutus, private armies training in ships named after the wives of oilmen, of drunken presidents in bed with the mob and the cartels that slice up the world and stick FOR SALE signs on the pieces; while the real kings of earth lie moldering in their graves, their brains stolen away in the night and their bullet wounds altered to match storybook plots that would be laughed out of any preschool classroom. And all this while the billions sweat and grow old like the living dead, their lifeblood sucked dry by the takers of souls who need our labor to feed a hunger for power without end. The undead? What a cheapjack explanation for so much misery. There is more than enough to account for it all without falling back on the unnameable. It's already here. The trick is to see it and not flinch- there's no future in denial. It's as simple, and as enormous, as that. The truth, however bleak, was almost comforting.

Some researchers, such as psychologist Jean Twenge, say this new world where compliments are better than sex and pizza, in which the self-enhancing bias has been unchained and allowed to gorge unfettered, has led to a new normal in which the positive illusions of several generations have now mutated into full-blown narcissism. In her book The Narcissism Epidemic, Twenge says her research shows that since the mid-1980s, clinically defined narcissism rates in the United States have increased in the population at the same rate as obesity. She used the same test used by psychiatrists to test for narcissism in patients and found that, in 2006, one in four U.S. college students tested positive. That’s real narcissism, the kind that leads to diagnoses of personality disorders. In her estimation, this is a dangerous trend, and it shows signs of acceleration. Narcissistic overconfidence crosses a line, says Twenge, and taints those things improved by a skosh of confidence. Over that line, you become less concerned with the well-being of others, more materialistic, and obsessed with status in addition to losing all the restraint normally preventing you from tragically overestimating your ability to manage or even survive risky situations. In her book, Twenge connects this trend to the housing market crash of the mid-2000s and the stark increase in reality programming during that same decade. According to Twenge, the drive to be famous for nothing went from being strange to predictable thanks to a generation or two of people raised by parents who artificially boosted self-esteem to ’roidtastic levels and then released them into a culture filled with new technologies that emerged right when those people needed them most to prop up their self-enhancement biases. By the time Twenge’s research was published, reality programming had spent twenty years perfecting itself, and the modern stars of those shows represent a tiny portion of the population who not only want to be on those shows, but who also know what they are getting into and still want to participate. Producers with the experience to know who will provide the best television entertainment to millions then cull that small group. The result is a new generation of celebrities with positive illusions so robust and potent that the narcissistic overconfidence of the modern American teenager by comparison is now much easier to see as normal.

And I do talk a lot, obviously, about my clients; those are the people I have to advocate for, and when I say that each of us is more than the worst thing we’ve ever done, I am thinking specifically about them. But I’m also thinking about everybody else. I mean, I believe that for every human being. I think if someone tells a lie, they’re not just a liar, that if someone takes something, they’re not just a thief. If you kill someone, you’re not just a killer. But it’s also true, a nation that committed genocide against Indigenous people, a nation that enslaved Black people for two and a half centuries, a nation that tolerated mob lynchings for nearly a century, a nation that created apartheid and segregation laws throughout most of the 20th century, can also be more than that racist history suggests.

the case is even stronger, and the parallel with madness is yet more strange. For it was our case against the exhaustive and logical theory of the lunatic that, right or wrong, it gradually destroyed his humanity. Now it is the charge against the main deductions of the materialist that, right or wrong, they gradually destroy his humanity; I do not mean only kindness, I mean hope, courage, poetry, initiative, all that is human. For instance, when materialism leads men to complete fatalism (as it generally does), it is quite idle to pretend that it is in any sense a liberating force. It is absurd to say that you are especially advancing freedom when you only use free thought to destroy free will. The determinists come to bind , not to loose . They may well call their law the "chain" of causation. It is the worst chain that ever fettered a human being. You may use the language of liberty, if you like, about materialistic teaching, but it is obvious that this is just as inapplicable to it as a whole as the same language when applied to a man locked up in a mad-house. You may say, if you like, that the man is free to think himself a poached egg. But it is surely a more massive and important fact that if he is a poached egg he is not free to eat, drink, sleep, walk, or smoke a cigarette. Similarly you may say, if you like, that the bold determinist speculator is free to disbelieve in the reality of the will. But it is a much more massive and important fact that he is not free to raise, to curse, to thank, to justify, to urge, to punish, to resist temptations, to incite mobs, to make New Year resolutions, to pardon sinners, to rebuke tyrants, or even to say "thank you" for the mustard.

The competition for accumulation requires that the capitalists inflict a daily violence upon the working class in the work place. The intensity of that violence is not under individual capitalists' control, particularly if competition is unregulated. The restless search for relative surplus value raises the productivity of labour at the same time as it devalues and depreciates labour power, to say nothing of the loss of dignity, of sense of control over the work process of the perpetual harassment by overseers and the necessity to conform to the dictates of the machine. As individuals, workers are scarcely in a position to resist, most particularly since a rising productivity has the habit of 'freeing' a certain number of them into the ranks of the unemployed. Workers can develop the power to resist only by class action of some kind — either spontaneous acts of violence (the machine-breakings, burnings and mob fury of earlier eras, which have by no means disappeared) or the creation of organizations (such as the unions) capable of waging a collective class struggle. The capitalists' compulsion to capture ever more relative surplus value does not pass unchallenged. The battle is joined once more, and the main lines of class struggle form around questions such as the application of machinery, the speed and intensity of the labour process, the employment of women and children, the conditions of labour and the rights of the worker in the work place. The fact that struggles over such issues are a part of daily life in capitalist society attests to the fact that the quest for relative surplus value is omnipresent and that the necessary violence that that quest implies is bound to provoke some kind of class response on the part of the workers.

I did not see the hanging. They hanged him in front of the jail in Toronto, and You should have been there Grace, say the keepers, it would have been a lesson to you. I've pictured it many times, poor James standing with his hands tied and his neck bare, while they put the hood over his head like a kitten to be drowned. At least he had a priest with him, he was not all alone. If it had not been for Grace Marks, he told them, none of it would have happened. It was raining, and a huge crowd standing in the mud, some of them come from miles away. If my own death sentence had not been commuted at the last minute, they would have watched me hang with the same greedy pleasure. There were many women and ladies there; everyone wanted to stare, they wanted to breathe death in like fine perfume, and when I read of it I thought, If this is a lesson to me, what is it I am supposed to be learning?

On the 27th morning, at around 8 a.m. the train left Godhra Station. The karsevaks were loudly chanting the Ram Dhoon. The train had hardly gone a few meters, when it suddenly stopped. Somebody had perhaps pulled the chain to stop the train. Before anybody could know what had happened, we saw a huge mob approaching the train. People were carrying weapons like Gupti, Spears, Swords and such other deadly weapons in their hands and were throwing stones at the train. We all got frightened and somehow closed the windows and the doors of the compartment. People outside were shouting loudly, saying ‘Maro, Kato’ and were attacking the train. A loudspeaker from the Masjid (i.e. Mosque) closeby was also very loudly shouting ‘Maro, Kato, Laden na dushmano ne Maro.’ (“Cut, kill, kill the enemies of Laden”)These attackers were so fierce that they managed to break the windows and close the doors from outside before pouring petrol inside and setting the compartment on fire so that nobody could escape alive. A number of attackers entered the compartment and were beating the karsevaks and looting their belongings. The compartments were drenched in petrol all over. We were terrified and were shouting for help but who was there to help us? A few policemen were later seen approaching the compartment but they were also whisked away by the furious mob outside. There was so much of smoke in the compartment that we were unable to see each other and also getting suffocated. Going out was too difficult, however, myself and Pooja somehow managed to jump out through the windows. Pooja was hurt in her back and was unable to stand up. People outside were trying to hold us to take us away but we could escape and run under the burning train and succeeded in crawling towards the cabin. I have seen my parents and sisters being burnt alive right in front of my eyes.” Luckily, Gayatri was not hurt too badly. “We somehow managed to go up to the station and meet our aunty (Masi). After the compartments were completely burnt, the crowd started withering. We saw that even amongst them were men, women and youngsters like us, both male and female.

Emma, calm down. I had to know-" I point my finger in his face, almost touching his eyeball. "It's one thing for me to give your permission to look into it. But I'm pretty sure looking into it without my consent is illegal. In fact, I'm pretty sure everything that woman does is illegal. Do you even know what the Mafia is, Galen?" His eyebrows lift in surprise. "She told you who she is? I mean, who she used to be?" I nod. "While you were checking in with Grom. Once in the Mob, always in the Mob, if you ask me. How else would she get all her money? But I guess you wouldn't care about that, since she buys you houses and cars and fake IDs." I snatch my wrist away and turn back toward our hotel. At least, I hope it's our hotel. Galen laughs. "Emma, it's not Rachel's money; it's mine." I whirl on him. "You are a fish. You don't have a job. And I don't think Syrena currency has any of our presidents on it." Now "our" means I'm human again. I wish I could make up my mind. He crosses his arms. "I earn it another way. Walk to the Gulfarium with me, and I'll tell you how." The temptation divides me like a cleaver. I'm one part hissy fit and one part swoon. I have a right to be mad, to press charges, to cut Rachel's hair while she's sleeping. But do I really want to risk the chance that she keeps a gun under her pillow? Do I want to miss the opportunity to scrunch my toes in the sand and listen to Galen's rich voice tell me how a fish came to be wealthy? Nope, I don't. Taking care to ram my shoulder into him, I march past him and hopefully in the right direction. When he catches up to me, his grin threatens the rest of my hissy fit side, so I turn away, fixing my glare on the waves. "I sell stuff to humans," he says. I glance at him. He's looking at me, his expression every bit as expectant as I feel. I hate this little game of ours. Maybe because I'm no good at it. He won't tell me more unless I ask. Curiosity is one of my most incurable flaws-and Galen knows it. Still, I already gave up a perfectly good tantrum for him, so I feel like he owes me. Never mind that he saved my life today. That was so two hours ago. I lift my chin. "Rachel says I'm a millionaire," he says, his little knowing smirk scrubbing my nerves like a Brillo pad. "But for me, it's not about the money. Like you, I have a soft spot for history." Crap, crap, crap. How can he already know me this well? I must be as readable as the alphabet. What's the use? He's going to win, every time.

Whatever comes,” she said, “cannot alter one thing. If I am a princess in rags and tatters, I can be a princess inside. It would be easy to be a princess if I were dressed in cloth of gold, but it is a great deal more of a triumph to be one all the time when no one knows it. There was Marie Antoinette when she was in prison and her throne was gone and she had only a black gown on, and her hair was white, and they insulted her and called her Widow Capet. She was a great deal more like a queen then than when she was so gay and everything was so grand. I like her best then. Those howling mobs of people did not frighten her. She was stronger than they were, even when they cut her head off.” This was not a new thought, but quite an old one, by this time. It had consoled her through many a bitter day, and she had gone about the house with an expression in her face which Miss Minchin could not understand and which was a source of great annoyance to her, as it seemed as if the child were mentally living a life which held her above the rest of the world. It was as if she scarcely heard the rude and acid things said to her; or, if she heard them, did not care for them at all. Sometimes, when she was in the midst of some harsh, domineering speech, Miss Minchin would find the still, unchildish eyes fixed upon her with something like a proud smile in them. At such times she did not know that Sara was saying to herself: “You don’t know that you are saying these things to a princess, and that if I chose I could wave my hand and order you to execution. I only spare you because I am a princess, and you are a poor, stupid, unkind, vulgar old thing, and don’t know any better.” This used to interest and amuse her more than anything else; and queer and fanciful as it was, she found comfort in it and it was a good thing for her. While the thought held possession of her, she could not be made rude and malicious by the rudeness and malice of those about her. “A princess must be polite,” she said to herself. And so when the servants, taking their tone from their mistress, were insolent and ordered her about, she would hold her head erect and reply to them with a quaint civility which often made them stare at her. “She’s got more airs and graces than if she come from Buckingham Palace, that young one,” said the cook, chuckling a little sometimes. “I lose my temper with her often enough, but I will say she never forgets her manners. ‘If you please, cook’; ‘Will you be so kind, cook?’ ‘I beg your pardon, cook’; ‘May I trouble you, cook?’ She drops ’em about the kitchen as if they was nothing.

Porridge is our soup, our grits, our sustenance, so it's pretty much the go-to for breakfast. For the first time, I ate with a bunch of other Taiwanese-Chinese kids my age who knew what the hell they were doing. Even at Chinese school, there were always kids that brought hamburgers, shunned chopsticks, or didn't get down with the funky shit. They were like faux-bootleg-Canal Street Chinamen. That was one of the things that really annoyed me about growing up Chinese in the States. Even if you wanted to roll with Chinese/Taiwanese kids, there were barely any around and the ones that were around had lost their culture and identity. They barely spoke Chinese, resented Chinese food, and if we got picked on by white people on the basketball court, everyone just looked out for themselves. It wasn't that I wanted people to carry around little red books to affirm their "Chinese-ness," but I just wanted to know there were other people that wanted this community to live on in America. There was on kid who wouldn't eat the thousand-year-old eggs at breakfast and all the other kids started roasting him. "If you don't get down with the nasty shit, you're not Chinese!" I was down with the mob, but something left me unsettled. One thing ABCs love to do is compete on "Chinese-ness," i.e., who will eat the most chicken feet, pig intestines, and have the highest SAT scores. I scored high in chick feet, sneaker game, and pirated good, but relatively low on the SAT. I had made National Guild Honorable Mention for piano when I was around twelve and promptly quit. My parents had me play tennis and take karate, but ironically, I quit tennis two tournaments short of being ranked in the state of Florida and left karate after getting my brown belt. The family never understood it, but I knew what I was doing. I didn't want to play their stupid Asian Olympics, but I wanted to prove to myself that if I did want to be the stereotypical Chinaman they wanted, I could. (189) I had become so obsessed with not being a stereotype that half of who I was had gone dormant. But it was also a positive. Instead of following the path most Asian kids do, I struck out on my own. There's nature, there's nurture, and as Harry Potter teaches us, there's who YOU want to be. (198) Everyone was in-between. The relief of the airport and the opportunity to reflect on my trip helped me realize that I didn't want to blame anyone anymore, Not my parents, not white people, not America. Did I still think there was a lot wrong with the aforementioned? Hell, yeah, but unless I was going to do something about it, I couldn't say shit. So I drank my Apple Sidra and shut the fuck up. (199)

In his book, Nothing Ever Dies: Vietnam and the Memory of War, Viet Thanh Nguyen writes that immigrant communities like San Jose or Little Saigon in Orange County are examples of purposeful forgetting through the promise of capitalism: “The more wealth minorities amass, the more property they buy, the more clout they accumulate, and the more visible they become, the more other Americans will positively recognize and remember them. Belonging would substitute for longing; membership would make up for disremembering.” One literal example of this lies in the very existence of San Francisco’s Chinatown. Chinese immigrants in California had battled severe anti-Chinese sentiment in the late 1800s. In 1871, eighteen Chinese immigrants were murdered and lynched in Los Angeles. In 1877, an “anti-Coolie” mob burned and ransacked San Francisco’s Chinatown, and murdered four Chinese men. SF’s Chinatown was dealt its final blow during the 1906 earthquake, when San Francisco fire departments dedicated their resources to wealthier areas and dynamited Chinatown in order to stop the fire’s spread. When it came time to rebuild, a local businessman named Look Tin Eli hired T. Paterson Ross, a Scottish architect who had never been to China, to rebuild the neighborhood. Ross drew inspiration from centuries-old photographs of China and ancient religious motifs. Fancy restaurants were built with elaborate teak furniture and ivory carvings, complete with burlesque shows with beautiful Asian women that were later depicted in the musical Flower Drum Song. The idea was to create an exoticized “Oriental Disneyland” which would draw in tourists, elevating the image of Chinese people in America. It worked. Celebrities like Humphrey Bogart, Lauren Bacall, Ronald Reagan and Bing Crosby started frequenting Chinatown’s restaurants and nightclubs. People went from seeing Chinese people as coolies who stole jobs to fetishizing them as alluring, mysterious foreigners. We paid a price for this safety, though—somewhere along the way, Chinese Americans’ self-identity was colored by this fetishized view. San Francisco’s Chinatown was the only image of China I had growing up. I was surprised to learn, in my early twenties, that roofs in China were not, in fact, covered with thick green tiles and dragons. I felt betrayed—as if I was tricked into forgetting myself. Which is why Do asks his students to collect family histories from their parents, in an effort to remember. His methodology is a clever one. “I encourage them and say, look, if you tell your parents that this is an academic project, you have to do it or you’re going to fail my class—then they’re more likely to cooperate. But simultaneously, also know that there are certain things they won’t talk about. But nevertheless, you can fill in the gaps.” He’ll even teach his students to ask distanced questions such as “How many people were on your boat when you left Vietnam? How many made it?” If there were one hundred and fifty at the beginning of the journey and fifty at the end, students may never fully know the specifics of their parents’ trauma but they can infer shadows of the grief they must hold.

Neamh. Evie. Neamh. Evie. Lend, Lend, Lend. Neamh. Evie. “What are you doing, my love?” I scowled at Reth for breaking my concentration. “Thinking. Shut up.” The Light Queen was speechifying up on a podium made of liquid light, her radiance bathing all the faeries in a glow that was nearly overpowering. Within a few seconds of being around this much faerie glamour I was having a hard time seeing straight and found myself slack-jawed and dazed. Thus, the name equivalent of pinching myself. I realized at some point she had stopped talking, and now every single set of faerie eyes—a few hundred of them—were trained intently on me. “Oh, uh, hey.” I waved. “What did I miss?” I whispered to Reth. “You’re supposed to tell us how to convince the Dark Court to join us.” “I—What? Seriously? I’m only here to make sure everything happens. I thought the queen would have a plan! I’m a glorified doorman. I open the gate, I close the gate. Nowhere in my job description of Empty One does it say I also manage to convince a mob of anti-Evie faeries to saunter through the gate.” Reth smiled. “And just when she’d finished praising human ingenuity and assuring us that everything will work out according to plan.” “Yes! Plan! Her plan! Gosh, you guys are sucking it up all over the place. Aren’t you supposed to have these things in place for centuries, or were you too busy writing pretty little poems to describe the plans that you never bothered actually making them?” His golden eyes, now with fine lines around them, twinkled with amusement. “We had a plan, my love. I was to fill you up and you were to open a fate for us immediately. But I seem to recall you doing everything in your power to resist and change that plan. So now we’ve had to account for all the other creatures from our world and conform to your requirements. I think you’ll find that we fey, while obviously superior in nearly every way, are not quite as adaptable as temporary creatures. If you want improvisations, you’ll have to provide it yourself.