Naomi Smalls Quotes

How can you spend hours every day trying in small ways to figure out who you are, then have a near-stranger give you a sentence of yourself that says it better than you ever could?

Of course I was afraid. But I had learned to fear other things more: being despised, whittled down one small piece of myself at a time, smirked at and taken advantage of. I put my chin up and said, as cold as I could be in answer, “And what will you give me in return?

Making a Fist For the first time, on the road north of Tampico, I felt the life sliding out of me, a drum in the desert, harder and harder to hear. I was seven, I lay in the car watching palm trees swirl a sickening pattern past the glass. My stomach was a melon split wide inside my skin. "How do you know if you are going to die?" I begged my mother. We had been traveling for days. With strange confidence she answered, "When you can no longer make a fist." Years later I smile to think of that journey, the borders we must cross separately, stamped with our unanswerable woes. I who did not die, who am still living, still lying in the backseat behind all my questions, clenching and opening one small hand.

I watched them roam awhile, and had a small weep, but even grief had its limits. By dinner-time I was horribly bored.

The thousands small birds of January in their smooth soaring cloud finding the trees.

Why should it be any surprise that people find solace in the most intimate literary genre? Poetry slows us down, cherishes small details. A large disaster erases those details. We need poetry for nourishment and for noticing, for the way language and imagery reach comfortably into experience, holding and connecting it more successfully than any news channel we could name.

He slept once again in the small tent by his side, even though he thought Temeraire was well over his distress, and was rewarded in the morning by being woken early, Temeraire peering into the tent with one great eye and inquiring if perhaps Laurence would like to go to Dover and arrange for the concert today. “I would like to sleep until a civilized hour, but as that is evidently not to be, perhaps I will ask leave of Lenton to go,” Laurence said, yawning as he crawled from the tent. “May I have my breakfast first?” “Oh, certainly,” Temeraire said, with an air of generosity.

Is that possible?” the duty officer said, her voice small and tight. “Only if you define ‘possible’ as things that have already happened,” Naomi said, not turning to look at her.

consistency is the hobgoblin of small minds,

Remembering your mistakes more acutely than any minor success. This was the worst. The things that kept you up at night. Tip a waiter that was too small. The words that didn't fit the moment. Words that didn't come till to late. You could kill yourself in increments, punishing your spirit day after day-regret. Guilt. Not the guilt of the little girl who woke in the night embarrassed God was mad at her because she had ticked balls under her shirt, pretending to have breasts. "I even felt sexy." That was sweet, and pure, no crime at all. But the crime of obsessive replay-get rid of it, get rid of it. Who could ever have known that hardest punishments would be the ones you gave yourself?

The passageway smelled of smoke: burning wood, a torch, acrid. His head ached. Blood was wet and sticky upon his arm and on his fingers, and the orange glow of torchlight played from behind his back and over the corridor walls, leaping like a bonfire. There was a strange familiarity to it: the narrow walls in around him. And when he came to a wooden door set in the wall, he put his hand upon it and pushed it open. There was a room, and a pallet inside it; a small torch burned low in a socket upon the wall. A man lay upon the cot, his face bruised and battered, his hands curled against his chest bloody: and Laurence knew him; knew him and knew himself. He remembered another door opening, in Bristol, three years before, and a voice asking him to come outside his prison, in a Britain under siege. “Tenzing,” Laurence said, and, as Tharkay opened feverish eyes, went to help him stand.

All beauty touches the human heart, be it only so small as an ant or a spider.

Small hopes were riches to those who until lately had none, and were to be pursued by every means at hand.

I’d forgotten it was these people I was coming back to: these views, that synagogue full of small, cramped minds, grown twisted through lack of sunlight.

As a brand, the Obama White House’s identity is probably closest to Starbucks: hip, progressive, approachable —a small luxury you can feel good about even during tough economic times.

McDonald's, meanwhile, continues busily to harass small shopkeepers and restaurateurs of Scottish descent for that nationality's uncompetitive predisposition toward the Mc prefix on its surnames. The company sued the McAl an's sausage stand in Denmark; the Scottish-themed sandwich shop McMunchies in Buckinghamshire; went after Elizabeth McCaughey's McCoffee shop in the San Francisco Bay Area; and waged a twenty-six-year battle against a man named Ronald McDonald whose McDonald's Family Restaurant in a tiny town in Il inois had been around since 1956.

I opened the door expecting to find something really horrible inside, and I did: eight freshmen, all of whom turned and stared at me like a herd of small and especially pitiful deer about to be mown down by a massive lorry.

All life has in it the dimension of the Unknown; it is a thing forever unfolding. It seems important to consider the possibility that science may have defined life too small. If we define life too small, we will define ourselves too small as well.

As a physician, I was trained to deal with uncertainty as aggressively as I dealt with disease itself. The unknown was the enemy. Within this worldview, having a question feels like an emergency; it means that something is out of control and needs to be made known as rapidly, efficiently, and cost-effectively as possible. But death has taken me to the edge of certainty, to the place of questions. After years of trading mystery for mastery, it was hard and even frightening to stop offering myself reasonable explanations for some of the things that I observed and that others told me, and simply take them as they are. "I don't know" had long been a statement of shame, of personal and professional failing. In all of my training I do not recall hearing it said aloud even once. But as I listened to more and more people with life-threatening illnesses tell their stories, not knowing simply became a matter of integrity. Things happened. And the explanations I offered myself became increasingly hollow, like a child whistling in the dark. The truth was that very often I didn't know and couldn't explain, and finally, weighed down by the many, many instances of the mysterious which are such an integral part of illness and healing, I surrendered. It was a moment of awakening. For the first time, I became curious about the things I had been unwilling to see before, more sensitive to inconsistencies I had glibly explained or successfully ignored, more willing to ask people questions and draw them out about stories I would have otherwise dismissed. What I have found in the end was that the life I had defended as a doctor as precious was also Holy. I no longer feel that life is ordinary. Everyday life is filled with mystery. The things we know are only a small part of the things we cannot know but can only glimpse. Yet even the smallest of glimpses can sustain us. Mystery seems to have the power to comfort, to offer hope, and to lend meaning in times of loss and pain. In surprising ways it is the mysterious that strengthens us at such times. I used to try to offer people certainty in times that were not at all certain and could not be made certain. I now just offer my companionship and share my sense of mystery, of the possible, of wonder. After twenty years of working with people with cancer, I find it possible to neither doubt nor accept the unprovable but simply to remain open and wait. I accept that I may never know where truth lies in such matters. The most important questions don't seem to have ready answers. But the questions themselves have a healing power when they are shared. An answer is an invitation to stop thinking about something, to stop wondering. Life has no such stopping places, life is a process whose every event is connected to the moment that just went by. An unanswered question is a fine traveling companion. It sharpens your eye for the road.

Children are born so small. It does not matter if they are boys or girls. They are all born so weak and so powerless.

Small places make for small lives

He could not hope to discover, let alone understand, what thoughts moved her as she sat holding his hand to her cheek. He was alone, in the smallness of the room, in the space within him. And yet they were both together, alone. He understood, as if the knowledge had been waiting for him in this windowless chamber. That was, at bottom, what it amounted to. To be alone, together.

And do you do the same now, with other children? With the children in your care?” But Mrs. Montgomery-Taylor, now Mrs. Williams, has always been shrewd, even in her madness. “All children need different kinds of love,” she says. “We do what’s needed to care for them.” Children are born so small. It does not matter if they are boys or girls. They are all born so weak and so powerless.

Even in the moment, whatever we'd been about to do had seemed like a bad idea, and thankfully I wasn't in the moment anymore. I'd never been in a moment with anyone before and I didn't like it at all. What business did my brain have coming up with a patently stupid idea like kissing Orion Lake in the stacks instead of doing my classwork? It felt like nothing more than the symptoms of a mindworm infestation, per the description in the sophomore maleficaria textbook: mysterious and uncharacteristic foreign thoughts inserting themselves at unwanted and unpredictable times. If only I had a mindworm infestation. All I had was Orion sitting next to me in his too-small t-shirt from sophomore year that was the only clean one he had left this week and his arm about four inches away from mine.

Arable land in Africa will continue to be seized to provide food and fuel to wealthier nations, unleashing a new stage of neocolonial plunder layered on top of the most plundered places on earth (as journalist Christian Parenti documents so well in Tropic of Chaos). When heat stress and vicious storms wipe out small farms and fishing villages, the land will be handed over to large developers for mega-ports, luxury resorts, and industrial farms. Once self-sufficient rural residents will lose their lands and be urged to move into increasingly crowded urban slums—for their own protection, they will be told.

And there, in small warm pools of lamplight, you could see what Leo Auffmann wanted you to see. There sat Saul and Marshall, playing chess at the coffee table. In the dining room Rebecca was laying out the silver. Naomi was cutting paper-doll dresses. Ruth was painting water colors. Joseph was running his electric train. Through the kitchen door, Lena Auffman was sliding a pot roast from the steaming oven. Every hand, every head, every mouth made a big or little motion. You could hear their faraway voices under glass. You could hear someone singing in a high sweet voice. You could smell bread baking, too, and you knew it was real bread that would soon be covered with real butter. Everything was there and it was working. . . . "Sure," he murmured. "There it is." And he watched with now-gentle sorrow and now-quick delight, and at last quiet acceptance as all the bits and pieces of this house mixed, stirred, settled, poised, and ran steadily again. "The Happiness Machine," he said. "The Happiness Machine.

Hesitantly, Grandfather, Douglas, and Tom peered through the large windowpane. And there, in the small warm pools of lamplight, you could see what Leo Auffmann wanted you to see. There sat Saul and Marshall, playing chess at the coffee table. In the dining room Rebecca was laying out the silver. Naomi was cutting paper-doll dresses. Ruth was painting water colors. Joseph was running his electric train. Through the kitchen door, Lena Auffmann was sliding a pot roast from the steaming oven. Every hand, every head, every mouth made a big or little motion. You could hear their faraway voices under the glass. You could hear someone singing in a high sweet voice. You could smell bread baking too, and you knew it was real bread that would soon be covered in real butter. Everything was there and it was working. Grandfather, Douglas, and Tom turned to look at Leo Auffmann, who gazed serenely through the window, the pink light on his cheeks. "Sure," he murmured," There it is." And he watched with now-gentle sorrow and now-quick delight, and at last quiet acceptance as all the bits and pieces of this house mixed, stirred, settled, poised, and ran steadily again. "The Happiness Machine," he said. "The Happiness Machine.

With bare feet in the dirt, fulmia, ten times with conviction, will shake the earth to its roots, if you have the strength, Jaga’s book had told me, and the Dragon had believed it enough not to let me try it anywhere near the tower. I had felt doubtful, anyway, about conviction: I hadn’t believed I had any business shaking the earth to its roots. But now I fell to the ground and dug away the snow and the fallen leaves and rot and moss until I came to the hard-frozen dirt. I pried up a large stone and began to smash at the earth, again and again, breaking up the dirt and breathing on it to make it softer, pounding in the snow that melted around my hands, pounding in the hot tears that dripped from my eyes as I worked. Kasia was above me with her head flung up, her mouth open in its soundless cry like a statue in a church. “Fulmia,” I said, my fingers deep in the dirt, crushing the solid clods between my fingers. “Fulmia, fulmia,” I chanted over and over, bleeding from broken nails, and I felt the earth hear me, uneasily. Even the earth was tainted here, poisoned, but I spat on the dirt and screamed, “Fulmia,” and imagined my magic running into the ground like water, finding cracks and weaknesses, spreading out beneath my hands, beneath my cold wet knees: and the earth shuddered and turned over. A low trembling began where my hands drove into the ground, and it followed me as I started prying at the roots of the tree. The frozen dirt began to break up into small chunks all around them, the tremors going on and on like waves. The branches above me were waving wildly as if in alarm, the whispering of the leaves becoming a muted roaring. I straightened up on my knees. “Let her out!” I screamed at the tree: I beat on its trunk with my muddy fists. “Let her out, or I’ll bring you down! Fulmia!” I cried out in rage, and threw myself back down at the ground, and where my fists hit, the ground rose and swelled like a river rising with the rain. Magic was pouring out of me, a torrent: every warning the Dragon had ever given me forgotten and ignored. I would have spent every drop of myself and died there, just to bring that horrible tree down: I couldn’t imagine a world where I lived, where I left this behind me, Kasia’s life and heart feeding this corrupt monstrous thing. I would rather have died, crushed in my own earthquake, and brought it down with me. I tore at the ground ready to break open a pit to swallow us all.

Consequences are outside the parameters of the machine. After all, it is only a set of small pieces of cardboard, or silicon. It has no urge to reach out to other minds, to connect, to understand or be understood. It can have no sense of whether it is altering the human minds around it, of how the ubiquity of these systems of manipulation without empathy or compassion can slowly train human beings to fit in with them.

Along the way, I learned the Jewish concept of tikkun olam, which means 'the healing of the world' and is accomplished through presence in the midst of pain. It can be summarized in the phrase "I'm here with you and I love you" and is accomplished through simple acts of presence. It became a rallying cry for me in my work as a funeral director. Rachel Naomi Remen, in an interview with Krista Tippett, describes it as 'a collective task. It involves all people who have ever been born, all people presently alive, all people yet to be born. We are all healers of the world...It's not about healing the world by making a huge difference. It's about the world that touches you.' Presence and proximity before performance. As I took that to heart, I started to see small, everyday examples of tikkun olam everywhere. When a mother comforts a child, she's healing the world. Every time someone listens to another - deeply listens - she's healing the world. A nurse who bathes the weakened body of an elderly patient is healing the world. The teacher who invests herself in her students is healing the world. The plumber who makes the inner workings of a house run smoothly is healing the world. A funeral director who finds that he can heal the world even at his family's business. When we practice presence and proximity, we may not change anyone, we may not shift culture or move mountains, but it's a healing act, if for none other than ourselves. When we do our work with kindness - no matter what kind of work - if we're doing it with presence, we're practicing tikkun olam.

Sometimes when we’re suffering we feel as if we have been singled out. We wonder why God has picked on us. But my life as the rabbi of a small synagogue taught me that if that’s what we think, we are mistaken. We are never alone in our suffering. Scratch the surface of any family, any social gathering, any congregation, and you will find loss and pain there. We may not always be privy to the pain, but it is there just the same. If we had the power to peer inside the heart of any human being, we would uncover there a silent anguish.

The soldiers were already laying pikes along the wall by torch-light, with the points bristling upwards; they had draped cloaks over the poles to make small tents to sleep under. A few of them were sitting around small campfires, soaking dried meat in boiling water, stirring kasha into the broth to cook up. They cleared hastily out of our way without our even having to say a word, afraid. Sarkan seemed not to notice, but I couldn’t help feeling sorry and strange and wrong. One of the soldiers was a boy my own age, industriously sharpening pike-heads one by one with a stone, skillfully: six strokes for each one and done as quick as the two men putting them along the wall could come back for them. He must have put himself to it, to learn how to do it so well. He didn’t look sullen or unhappy. He’d chosen to go for a soldier. Maybe he had a story that began that way: a poor widowed mother at home and three young sisters to feed, and a girl from down the lane who smiled at him over the fence as she drove her father’s herd out into the meadows every morning. So he’d given his mother his signing-money and gone to make his fortune. He worked hard; he meant to be a corporal soon, and after that a sergeant: he’d go home then in his fine uniform, and put silver in his mother’s hands, and ask the smiling girl to marry him. Or maybe he’d lose a leg, and go home sorrowful and bitter to find her married to a man who could farm; or maybe he’d take to drink to forget that he’d killed men in trying to make himself rich. That was a story, too; they all had stories. They had mothers or fathers, sisters or lovers. They weren’t alone in the world, mattering to no one but themselves.

White men's stories continue to be considered Important and Universal. If the films of Quentin Tarantino, Stanley Kubrick, or Christopher Nolan don't "speak" to you, you are considered by other filmmakers and creatives to be a philistine of the highest order, one who is simply too ignorant to grasp the depth of their genius. But men can hardly be expected to sit through the films of those female filmmakers most radically plumbing the depths of the female experience—Karyn Kusama, Jane Campion, Tamara Jenkins. After all, they are telling "small" and "personal" stories.

But the portal was closing, getting smaller and smaller, and— A glowing, black figure filled it. Then another. Aidas and Apollion. Their power grabbed the edges of the portal and held it a little wider. Held it open a moment longer. And with what little strength he had left, Hunt threw a desperate, raging, blazing-hot rope of lightning toward Apollion. The only being on Midgard who could handle his power. Apollion caught it, in that humanoid form once more, and pulled. Aidas flared with black light, pushing back against the sealing portal, against Urd’s wishes. Hunt was close enough to see the princes’ strained faces, Apollion’s teeth flashing as he dragged Hunt by his lightning, inch by inch, closer and closer. Aidas was sweating, panting as he fought to keep the portal open— And then Ruhn was there. Starlight flaring. Pushing back against the impossible. Lidia was beside him, crackling with fire. Tharion. Holstrom. Flynn and Dec. A fire sprite, her small body bright with flame. Isaiah and Naomi. So many hands, so many powers, from almost every House. The friends they’d made were what mattered in the end. Not the enemies. Through love, all is possible. It was love that was holding the portal open.

A SOLAR OASIS Like everywhere else in Puerto Rico, the small mountain city of Adjuntas was plunged into total darkness by Hurricane Maria. When residents left their homes to take stock of the damage, they found themselves not only without power and water, but also totally cut off from the rest of the island. Every single road was blocked, either by mounds of mud washed down from the surrounding peaks, or by fallen trees and branches. Yet amid this devastation, there was one bright spot. Just off the main square, a large, pink colonial-style house had light shining through every window. It glowed like a beacon in the terrifying darkness. The pink house was Casa Pueblo, a community and ecology center with deep roots in this part of the island. Twenty years ago, its founders, a family of scientists and engineers, installed solar panels on the center’s roof, a move that seemed rather hippy-dippy at the time. Somehow, those panels (upgraded over the years) managed to survive Maria’s hurricane-force winds and falling debris. Which meant that in a sea of post-storm darkness, Casa Pueblo had the only sustained power for miles around. And like moths to a flame, people from all over the hills of Adjuntas made their way to the warm and welcoming light.

He hated it so very much I almost felt sorry for him. He finally resorted to standing over me while I cast the final spell, noting down every small thing I did, even the sneeze from breathing in too deep over the cinnamon, and when I was finished he tried it again himself. It was very strange watching him, like a delayed and flattering mirror: he did everything exactly the way I had done, but more gracefully, with perfect precision, enunciating every syllable I had slurred, but he wasn’t halfway through before I could tell it wasn’t working. I twitched to interrupt him. He shot me a furious look, so I gave up and let him finish working himself into a thicket, as I thought of it, and when he was done and nothing whatsoever had happened, I said, “You shouldn’t have said miko there.” “You did!” he snapped. I shrugged helplessly: I didn’t doubt that I had, though to be perfectly honest I didn’t remember. But it hadn’t been an important thing to remember. “It was all right when I did it,” I said, “but when you did it, it was wrong. As though—you were following a trail, but a tree had fallen down in the meantime, or some hedge grew up, and you insisted on continuing on anyway, instead of going around it—” “There are no hedges!” he roared. “It comes, I suppose,” I said thoughtfully, speaking to the air, “of spending too much time alone indoors, and forgetting that living things don’t always stay where you put them.

The IPCC explicitly addressed—and rejected—the Marshall Institute argument for blaming the Sun. The upper limits on solar variability, they explained, are “small compared with greenhouse forcing and even if such a change occurred over the next few decades, it would be swamped by the enhanced greenhouse effect.”75

Jerzy was lying in their bed. It was a heavy clumsy thing made of small logs jointed together, but in this case that was all to the better. He had been tied hand and foot to the posts, and ropes were bound over his middle and under the whole bedframe. The ends of his toes were blackened and the nails were peeling off, and there were open sores across him where the ropes rubbed his body. He was pulling on them and making the noise, his tongue swollen and dark and almost filling his mouth, but he stopped when we came in. He lifted his head up and looked straight at me and smiled with his teeth bloody and his eyes stained yellow. He started to laugh. “Look at you,” he said, “little witch, look at you, look at you,” in an awful singsong voice jangling up and down. He jerked his body against the ropes so the whole bed jumped an inch across the floor towards me, while he grinned and grinned at me. “Come closer, come come come,” he sang, “little Agnieszka, come come come,” like the children’s song, horrible, the bed hopping across the floor one lurch at a time, while I pulled open my bag of potions with shaking hands, trying not to look at him. I had never been so close to anyone taken by the Wood before. Kasia kept her hands on my shoulders, standing straight and calm. I think if she hadn’t been there I would have run away.

It was all becoming normal. He could see it in the way the clerk served up the terrible, terrible coffee. He could hear it in the conversations at nearby tables. It showed on the screens and in the gaits of people walking by. Panic and alarm were exhausted too. It was already shifting into its new routine. Checkpoints, yes. Armed security, yes. All the theater of dominance and control and nothing to undercut that narrative. Just to look at it, you wouldn't guess there'd been a bombing. Saba hadn't known it was coming either, and they'd only heard about it through him. A small explosion, but the unofficial reports said at least one Laconian had been killed. The official reports, apparently, were that it hadn't happened at all. That was a change. The assassination attempt had been used to justify the crackdown. Now the crackdown was just another day, and highlighting the attacks on the structures of power wasn't useful. Nothing had to be justified anymore. Governor Singh in his offices was trying to project a sense of normalcy and inevitability. And as far as Holden could tell, it was working. "Kind of quiet," he said, meaning, 'They think they're winning.' Naomi tugged her hair down over her eyes. "Right?" she said. It meant, 'I think they're winning too.

We take it for granted that great individuals—Gandhi, Kennedy, Martin Luther King—can have great positive impacts on the world. But we are loath to believe the same about negative impacts—unless the individuals are obvious monsters like Hitler or Stalin. But small numbers of people can have large, negative impacts, especially if they are organized, determined, and have access to power. Seitz, Jastrow, Nierenberg, and Singer had access to power—all the way to the White House—by virtue of their positions as physicists who had won the Cold War. They used this power to support their political agenda, even though it meant attacking science and their fellow scientists, evidently believing that their larger end justified their means. Perhaps this, too, was part of their professional legacy. During the Manhattan Project, and throughout the Cold War, for security reasons many scientists had to hide the true nature of their work. All weapons

the truth is that nothing of much consequence in the face of our rigged systems can be accomplished on our own—whether by our own small selves or even by our own identity groups. Change requires collaboration and coalition, even (especially) uncomfortable coalition. Mariame Kaba, a longtime prison abolitionist who has done as much as anyone to imagine what it would take to live in a world that does not equate safety with police and cages, puts the lesson succinctly, one passed on to her by her father: “Everything worthwhile is done with other people.

I wanted to ease the moment past. The temptation was familiar: to go along, to make myself small enough to slip past a looming danger.

Naomi’s comin’ over with some chow she got at that sushi place,” Alex said. “Nice raw fish wrapped in fake seaweed.” Amos groaned again. “That’s not nice, Alex,” Holden said. “Let the man’s liver die in peace.” The door to the suite slid open again, and Naomi came in carrying a tall stack of white boxes. “Food’s here,” she said. Alex opened all the boxes and started handing around small disposable plates. “Every time it’s your turn to get food, you get salmon rolls. It shows a lack of imagination,” Holden said as he began putting food on his plate. “I like salmon,” Naomi replied.

Looking for Family When I first became a follower of Jesus, I had high hopes for finding brothers and sisters, even fathers and mothers, who could help me grow as a new believer. The Christian language of family deeply appealed to me. It sounded like a place of belonging. I imagined times when the fatted calf would be roasted for the next few prodigals who arrived home. I looked for small groups, church meetings, and the fellowship of the “one anothers”1 to offer me what I thought was the norm for the Christian experience of life. I have found that I am not alone in my quest. Many of us are looking for the same thing. Yet our search for a place to belong and for a people to “do” life with often leaves us disappointed and disillusioned. No matter how hard we try, no matter how many places we look, friendship and community can be a superficial experience that never satisfies the soul. We long for the deep friendships of David and Jonathan and Ruth and Naomi, but with the busyness of life, who has time to foster such friendships? What was meant to be community often turns into “catch up” times over coffee where we share safe stories of vacations and children. What God has reminded me is that in every group, every family, and every church, people are wearing their own graveclothes. So am I. But I forget this so often, hoping that this group could be the place where I can finally deal with something important in my life, and all my needs will be met—finally.

Living nonextractively does not mean that extraction does not happen: all living things must take from nature in order to survive. But it does mean the end of the extractivist mindset—of taking without caretaking, of treating land and people as resources to deplete rather than as complex entities with rights to a dignified existence based on renewal and regeneration. Even such traditionally destructive practices as logging can be done responsibly, as can small-scale mining, particularly when the activities are controlled by the people who live where the extraction is taking place and who have a stake in the ongoing health and productivity of the land. But most of all, living nonextractively means relying overwhelmingly on resources that can be continuously regenerated: deriving our food from farming methods that protect soil fertility; our energy from methods that harness the ever-renewing strength of the sun, wind, and waves; our metals from recycled and reused sources.

Arctic tern chicks are starving to death for similar reasons: they rely on small fish that have fled for colder waters.

This perception of fairness—that one set of rules applies to players big and small—has been entirely missing from our collective responses to climate change thus far. For decades, regular people have been asked to turn off their lights, put on sweaters, and pay premium prices for nontoxic cleaning products and renewable energy—and then watched as the biggest polluters have been allowed to expand their emissions without penalty.

We take it for granted that great individuals—Gandhi, Kennedy, Martin Luther King—can have great positive impacts on the world. But we are loath to believe the same about negative impacts—unless the individuals are obvious monsters like Hitler or Stalin. But small numbers of people can have large, negative impacts, especially if they are organized, determined, and have access to power.

Naomi's return caused no small stir. Scripture says, All the city was excited because of them; and the women said, Is this Naomi? Naomi means pleasant, and in an earlier time it must have been a perfect description of Naomi. The fact that so many women remembered her and were so glad to see her suggests that she had once been a gregarious soul, beloved by all who knew her. But now her life was so colored with sadness that she told the other women, Do not call me Naomi; call me Mara, meaning bitter, for the Almighty has dealt very bitterly with me. I went out full, and the Lord has brought me home again empty. Why do you call me Naomi, since the Lord has testified against me, and the Almighty has afflicted me? This was not a complaint as much as a heartfelt lament. She knew, as Job did, that ist is the Lord who gives and takes away. She understood the principle of God's sovereignty. In calling herself Mara, she was not suggesting that she had become a bitter person; but, as her words reveal, that Providence had handed her bitter cup to drink. She was the hand of God in her sufferings, but far from complaining, I think she was simply acknowledging her faith in the sovereignty of God, even in the midst of a life of bitter grief. Everything scripture tells us about Naomi indicates that she remained steadfast in the faith throughout her trials. She was not unlike Job---she was a woman of great faith who withstood almost unimaginable testing without ever once wavering in her love for God and her commitment to His will. So hers is actually an impressive expression of faith, without an ounce of resentment in it.

Naomi felt very small, hiking through this endless dark forest. Fresh snow dusted the ground.

Because a small population of Jews had lived in Palestine continuously, Zionists framed their movement as one of national liberation: like other oppressed people, Jews were getting a state of their own. Of course, from the perspective of the much larger population of Palestinians, who were being evicted from their homes, lands, and communities to make way for a brand-new country, Israel was very far from an anti-colonial project. It was the opposite: a settler colony being established at a time when the rest of the world was going in the opposite direction.

Staring ahead at Syasku, his hand remains stretched toward me, patiently waiting… I lick my lips and take a small step forward. That was… easier than I thought it would be. Closing my eyes, I inhale and debate the stupidity of this decision one final time. Straightening, I walk over to him and accept his hand. He pulls me into him and I moan, allowing him to move me. Pushing my nose against him, I inhale again. Shivering and leaning into his warmth, his earthy musk, he leads me to his side of the room. Pulling me down on him while still facing him, I lie within the coil of his tail. With my cheek resting on his chest, my eyes hood, soothed by the sound of his wildly thumping heartbeat. My eyelids drift the rest of the way closed. He’ll never be able to hurt me more than I already am.

I blink up at him. “I love Doritos,” I mutter. His eyes meet mine, his lips curling into a loaded grin. “I know.” Reaching up on the shelf above him, he grabs a small birthday candle, sticks it into the melted cheese, and uses a small torch to light up the tip. “Happy birthday, princess.

The first bell went off just as I got to my locker. After spinning the combination into the padlock, I yanked on the handle while pressing my shoulder into the door. It was my usual routine whenever I visited my locker so none of my stuff would fall out. Sure, we have a locker clean out every two weeks, but you know how life can get busy sometimes, right? That and I was pretty sure I was feeding a small family of rodents living at the bottom of it. I’m not sure I could live with myself if I did anything to take food off their table. Squeezing my fingers into the cold, dark, and somehow damp locker, I managed to scrape the top of my math book just enough so that it would tip into my hand. “Gotcha!” I exclaimed as I slid the book out slowly. After it was free from the locker, I slammed the door shut with my knee since that was the spot where it clicked shut. Suddenly, like she materialized out of thin air, Naomi was standing

Self-love is an act of holy disruption. To love yourself in a world that profits directly from your self-loathing is the ultimate subversion of all that seeks to keep you tame. We've been taught to hate all that we are (our softness, our fierceness, our not-enoughness, our too-muchness, our tender flesh, our hard bones, our voices, our insatiable hunger, our yearning for more, our aging, our youth, our ugly, our beauty, our all) so that we can be packaged into a commodity that sells us back to ourselves. Our self-hatred is, in many ways, one of the pillars that capitalism and the patriarchy rely on to keep us small and contained, caged and corralled, safe and quietly in place. To fall headfirst into a lifelong love affair with our purpose, our passion, our capacity, for pleasure, with the sound of our yes and the tenor of our no. With the reflection in the mirror. With the rich inner landscape of our fumbling and messy aliveness - this threatens the status quo. As Naomi Wolf said, "Our appetites DO need to be controlled if things are to stay in place." I don't know about you, but I'm at all not interested or invested in keeping things in place, in maintaining the status quo, in propping up a paradigm that's been trembling on its last legs for far too long. I don't want to have to tamp down my desire, to contain the embers of my fire, to minimize the heat of my burn. I want to love myself enough to always ask for more, and then I want to love myself harder so that I can expand wide enough to receive it when it comes. And no, I don’t think this is easy. Or simple. Or even always gentle. But you loving you? Like really, really loving you? It subverts the whole damn thing. It disrupts the narrative. It flips the script. It’s a way to reclaim all that has been taken. To demand your seat at the table. To call your wholeness home.

Iris and I turn to the shooter at the same moment. “Oh my God,” she breathes as she sees the small, defiant figure standing there in the threshold with his arm raised and his gun still aimed at the dead woman. “Max?

Bees Were Better In college, people were always breaking up. We broke up in parking lots, beside fountains. Two people broke up across a table from me at the library. I could not sit at that table again though I did not know them. I studied bees, who were able to convey messages through dancing and could find their ways home to their hives even if someone put up a blockade of sheets and boards and wire. Bees had radar in their wings and brains that humans could barely understand. I wrote a paper proclaiming their brilliance and superiority and revised it at a small café featuring wooden hive-shaped honey-dippers in silver honeypots at every table.

They were both mortal. The one thing he knew for certain was that this couldn’t last forever. Someday, there would be a last meal with Naomi. Someday there would be a last sleepless night for him. A last moment hearing the Roci’s drive humming around him. He might know when it came, or it might only be clear in retrospect, or it might end for him so quickly that he never had time to notice all the beautiful, small moments that he was losing.

In December 1994, Yeltsin did what so many desperate leaders have done throughout history to hold on to power: he started a war. His national security chief, Oleg Lobov, had confided to a legislator, “We need a small, victorious war to raise the president’s ratings,” and the defense minister predicted that his army could defeat the forces in the breakaway republic of Chechnya in a matter of hours—a cakewalk. 59

The irony is that people with relatively little power tend to understand this far better than those with a great deal more power. [...] Their sense of individual powerlessness pushed them to be politically ambitious, to demand structural changes. In contrast, here in wealthy countries, we are told how powerful we are as individuals all the time. As consumers. Even individual activists. And the result is that despite our power and privilege, we often end up acting on canvases that are unnecessarily small—the canvas of our own lifestyle, or maybe our neighborhood or town. Meanwhile, we abandon the structural changes, the policy and legal work, to others.

I think the jury is in on capitalism: it lights up our most uncaring, competitive parts and is failing us on every front that matters. What we need are systems that light up our better selves, the parts of ourselves that want to look outward at a world in crisis and join the work of repair. Systems that make it easier, in ways big and small, for care to win the battle over uncare.

I think that we who were small in the early sixties were perhaps the last generation of Americans who actually had a childhood, in the Victorian and post-Victorian sense of childhood as a space distinct in its roles and customs from the world of adults, oriented around children's own needs and culture rather than around the needs and culture of adults.

I could see light shining through my own skin, making a blazing lantern of my body, and when I held up my hands, I saw to my horror faint shadows moving there beneath the surface. Forgetting the feverish pain, I caught at my dress and dragged it off over my head. He knelt down on the floor with me. I was shining like a sun, the thin shadows moving through me like fish swimming beneath the ice in winter. “Get them out,” I said. Now that I saw them, I suddenly felt them, also, leaving a trail inside me like slime. I’d thought, stupidly, that I was safe because I hadn’t been scratched, or cut, or bitten. I’d thought he was only taking precautions. Now I understood: I’d breathed in corruption with the very air, under the boughs of the Wood, and I hadn’t noticed the creeping feeling of them because they’d slipped in, small and subtle. “Get them out—

REMEMBERING COMPASSION TAKES time, and sometimes the most profound learnings are not a part of a curriculum but are come upon by chance or even grace, the way that Glory found the pinecone. She brought it with her to the afternoon class; a large cone, split down the middle and attached to a Y-shaped branch. I stared at it in fascination, resting there in her lap, and hoped that she would say something about it. If you squinted your eyes, it was exactly the size and shape of a human heart. Glory is a young family practitioner who practices in a small rural town. Her patients range from the newborn to the very old, and her practice has afforded her a profound window on life. I met her at one of the physicians’ retreats I teach on detoxifying death. During the first evening’s discussion, she had said that she would find her own death a relief; in fact, life being as it is, she couldn’t imagine why anyone would struggle to live if there was a way to leave with honor. She had felt this way for as long as she could remember. It was an unusual thing for a physician to say, and the group who listened were surprised. She did not seem suicidal or even depressed, merely matter-of-fact. As she spoke, I found myself wondering what lay behind her words. I had some ideas, but, as it turned out, I couldn’t have been more wrong. When she began to talk about the pinecone, all this became clearer. In a voice that we could barely hear, she told us that she had found it on the path as she was coming in to lunch and had known instantly that it was hers. She looked at it lying there in her lap. “It’s my heart,” she told us. “It’s broken. Split in half.” She began to tell us about a vast sadness that she had experienced all her life, a personal sense of the suffering in the world that goes on and on. She had felt this suffering even as a child. It had broken her heart, made her unwilling to live any longer than she had to. Yet brokenhearted though she was,

That is the untold story of what the IMF calls "stabilization programs," as if countries were ships being tossed around on the market's high seas. They do, eventually, stabilize, but that new equilibrium is achieved by throwing millions of people overboard: public sector workers, small-business owners, subsistence farmers, trade unionists. The ugly secret of "stabilization" is the vast majority never climb back aboard. They end up in slums, now home to 1 billion people; they end up in brothels or cargo ship containers. They are the disinherited, those described by the German poet Rainer Maria Rilke as "ones to whom neither the past nor the future belongs.

GramBea leaned in to give Naomi a hug along with the small-town “swapping sugar” kiss on the cheek.

As design historians and theorists Ellen Lupton and J. Abbott Miller note, logos were tailored to evoke familiarity and folksiness (see Aunt Jemima, page 2), in an effort to counteract the new and unsettling anonymity of packaged goods. "Familiar personalities such as Dr. Brown, Uncle Ben, Aunt Jemima, and Old Grand-Dad came to replace the shopkeeper, who was traditionally responsible for measuring bulk foods for customers and acting as an advocate for products... a nationwide vocabulary of brand names replaced the small local shopkeeper as the interface between consumer and product.

At the time of hyperinflation it’s terrible for the people, particularly for low-income people and small savers, because they see that in a few hours or in a few days they are being told their salaries got destroyed by the price increases, which take place at an incredible speed. That is why the people ask the government, ‘Please do something.’ And if the government comes with a good stabilization plan, that is the opportunity to also accompany that plan with other reforms … the most important reforms were related to the opening up of the economy and to the deregulation and the privatization process. But the only way to implement all those reforms was, at that time, to take advantage of the situation created by hyperinflation, because the population was ready to accept drastic changes in order to eliminate hyperinflation and to go back to normality.”40

Franny Block is in charge of them all. She is a very small, very old woman with short gray hair, and she was the first friend I made in Naomi.

Like Jesus, she takes the lower place. Love and humility are inseparable. When serving is combined with humility, the serving becomes almost pleasurable. You are thankful for any gift given you. In contrast, pride can’t bear the weight of unequal love. Imagine a very different Ruth with a modern, victim-fed attitude. She comes to the field seething at Naomi for ignoring her yesterday and not helping her today, and irritated at God that he has put her in a situation where she is alone and vulnerable. So when Boaz offers to help, she is only grudgingly thankful, since he doesn’t know how hard her life is or what she’s given up. How could his small gifts ever make up what she’s lost? Her simmering bitterness, her wounded sense of injustice, saps the joy out of life. Pride makes others’ joy, or even the possibility of our own joy, feel phony. It is an odd sort of authenticity where we demand that others be as depressed as we are.

We will take this word in our arms. It will be small and breathing. We will not wish to scare it. Pressing lips to the edge of each syllable. Nothing else will save us now. The word “together” wants to live in every house.