New Family Member Quotes

WE do try to eat," Raoul called back to her [Kel]. I go all faint if I don't get fed regularly. Only think of the disgrace to the King's Own if I fell from the saddle." "But there was that time in Fanwood," a voice behind them said. "That wedding in Tameran," added the blonde Sergeant Osbern, riding a horse-length behind Kel. "Don't forget when what's-his-name, with the army, retired," yelled a third. "Silence, insubordinate curs!" cried Raoul. "Do not sully my new squire's ears with your profane tales!" "Even if they're TRUE?" That was Dom. It seemed Neal wasn't the only family member versed in irony.

It's not easy to start over in a new place,' he said. 'Exile is not for everyone. Someone has to stay behind, to receive the letters and greet family members when they come back.

Half of the time, the Holy Ghost tries to warn us about certain people that come into our life. The other half of the time he tries to tell us that the sick feeling we get in a situation is not the other person’s fault, rather it is our own hang-ups. A life filled with bias, hatred, judgment, insecurity, fear, delusion and self-righteousness can cloud the soul of anyone you meet. Our job is never to assume,instead it is to listen, communicate, ask questions then ask more, until we know the true depth of someone’s spirit.

Well, I guess on the bright side of all of this, I can celebrate a new family member.

When two members of a family or two intimate friends are separated, and one goes abroad and one remains at home, the return of the relative or friend who has been travelling always seems to place the relative or friend who has been staying at home at a painful disadvantage when the two first meet. The sudden encounter of the new thoughts and new habits eagerly gained in the one case, with the old thoughts and old habits passively preserved in the other, seems at first to part the sympathies of the most loving relatives and the fondest friends, and to set a sudden strangeness, unexpected by both and uncontrollable by both, between them on either side.

The most merciful thing that a large family does to one of its infant members is to kill it." Margaret Sanger

On Generosity On our own, we conclude: there is not enough to go around we are going to run short of money of love of grades of publications of sex of beer of members of years of life we should seize the day seize our goods seize our neighbours goods because there is not enough to go around and in the midst of our perceived deficit you come you come giving bread in the wilderness you come giving children at the 11th hour you come giving homes to exiles you come giving futures to the shut down you come giving easter joy to the dead you come – fleshed in Jesus. and we watch while the blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised the poor dance and sing we watch and we take food we did not grow and life we did not invent and future that is gift and gift and gift and families and neighbours who sustain us when we did not deserve it. It dawns on us – late rather than soon- that you “give food in due season you open your hand and satisfy the desire of every living thing.” By your giving, break our cycles of imagined scarcity override our presumed deficits quiet our anxieties of lack transform our perceptual field to see the abundance………mercy upon mercy blessing upon blessing. Sink your generosity deep into our lives that your muchness may expose our false lack that endlessly receiving we may endlessly give so that the world may be made Easter new, without greedy lack, but only wonder, without coercive need but only love, without destructive greed but only praise without aggression and invasiveness…. all things Easter new….. all around us, toward us and by us all things Easter new. Finish your creation, in wonder, love and praise. Amen.

What is patriotism? Let us begin with what patriotism is not. It is not patriotic to dodge the draft and to mock war heroes and their families. It is not patriotic to discriminate against active-duty members of the armed forces in one’s companies, or to campaign to keep disabled veterans away from one’s property. It is not patriotic to compare one’s search for sexual partners in New York with the military service in Vietnam that one has dodged. It is not patriotic to avoid paying taxes, especially when American working families do pay. It is not patriotic to ask those working, taxpaying American families to finance one’s own presidential campaign, and then to spend their contributions in one’s own companies. It is not patriotic to admire foreign dictators. It is not patriotic to cultivate a relationship with Muammar Gaddafi; or to say that Bashar al-Assad and Vladimir Putin are superior leaders. It is not patriotic to call upon Russia to intervene in an American presidential election. It is not patriotic to cite Russian propaganda at rallies. It is not patriotic to share an adviser with Russian oligarchs. It is not patriotic to solicit foreign policy advice from someone who owns shares in a Russian energy company. It is not patriotic to read a foreign policy speech written by someone on the payroll of a Russian energy company. It is not patriotic to appoint a national security adviser who has taken money from a Russian propaganda organ. It is not patriotic to appoint as secretary of state an oilman with Russian financial interests who is the director of a Russian-American energy company and has received the “Order of Friendship” from Putin. The point is not that Russia and America must be enemies. The point is that patriotism involves serving your own country. The

A young nurse, someone new whom he didn't recognise, came up to Henry and patted him on the arm. "Are you a friend or a family member?" She whispered the question in his ear, trying not to disturb Sheldon. The question hung there like a beautiful chord, ringing in the air. Henry was Chinese, Sheldon obviously wasn't. They looked nothing alike. Nothing at all. "I'm distant family," Henry said.

But I understand now what Tori said about her tattoo representing a fear she overcame-a reminder of where she was, as well as a reminder of who she is now. Maybe there is a way to honor my old life as I embrace my new one. "yes," I say. "Three of these flying birds." I touch my collarbone, marking the path of their flight-toward my heart. One for each member of the family I left behind.

There is a strange emptiness to life without myths. I am African American — by which I mean, a descendant of slaves, rather than a descendant of immigrants who came here willingly and with lives more or less intact. My ancestors were the unwilling, unintact ones: children torn from parents, parents torn from elders, people torn from roots, stories torn from language. Past a certain point, my family’s history just… stops. As if there was nothing there. I could do what others have done, and attempt to reconstruct this lost past. I could research genealogy and genetics, search for the traces of myself in moldering old sale documents and scanned images on microfiche. I could also do what members of other cultures lacking myths have done: steal. A little BS about Atlantis here, some appropriation of other cultures’ intellectual property there, and bam! Instant historically-justified superiority. Worked great for the Nazis, new and old. Even today, white people in my neck of the woods call themselves “Caucasian”, most of them little realizing that the term and its history are as constructed as anything sold in the fantasy section of a bookstore. These are proven strategies, but I have no interest in them. They’ll tell me where I came from, but not what I really want to know: where I’m going. To figure that out, I make shit up.

That an old Charonte custom that go back forever 'casue we a really old race of demons who go back even before forever." She looked over to where Danger's shade glittered in the opposite corner while the former Dark-Huntress was assisting Pam and Kim with the birth, and explained the custom to her. "When a new baby is born you kill off an old annoying family member who gets on everyone's nerves which for all of us would be the heifer-goddess 'cause the only person who like her be you Akra-Kat. I know she you mother and all, but sometimes you just gotta say no thank you. You a mean old heifer-goddess who need to go play in traffic and get run over by something big like a steamroller or bus or something else really painful that would hurt her a lot and make the rest of us laugh" "Not to mention the Simi barbecue would have been fun too if someone, Akra-Kat, hadn't stopped the Simi from it. I personally think it would have been a most magnificent gift for the baby. Barbecued heifer-goddess Artemis. Yum! No better meal. Oh then again baby got a delicate constitution and that might give the poor thing indigestion. Artemis definitely give the Simi indigestion and I ain't even ate her yet.

New Rule: The Jacksons must trot out at least one family member who doesn't make us all ask, "What went on in that house?

If this is so, then the distinction between scientists, poets, painters, and writers is not clear. In fact, it is possible that scientists, poets, painters, and writers are all members of the same family of people whose gift it is by nature to take those things which we call commonplace and to re-present them to us in such ways that our self-imposed limitations are expanded. Those people in whom this gift is especially pronounced, we call geniuses.

The gifted believe that once you die and go to the Spiritrealm, you have the chance to be reborn into a new life. Some choose to be reborn near their living loved ones; they can even come back as a family member or close friend. They don't necessarily remember anything from their past life, but at times a bond can be so strong that even without the memories the live is still there.

God was never about making me spiffy; God was about making me new. New doesn't always look perfect. Like the Easter story itself, new is often messy. New looks like recovering alcoholics. New looks like reconciliation between family members who don't actually deserve it. New looks like every time I manage to admit I was wrong and every time I manage to not mention when I'm right. New looks like every fresh start and every act of forgiveness and every moment of letting go of what we thought we couldn't live without and then somehow living without it anyway. New is the thing we never saw coming- never even hoped for- but ends up being what we needed all along.

For example, new EU member Poland survived the communist era without collectivizing its small family farms. But now that they’ve joined the EU, collectivization is mandatory.

We Are Lovable Even if the most important person in your world rejects you, you are still real, and you are still okay. —Codependent No More Do you ever find yourself thinking: How could anyone possibly love me? For many of us, this is a deeply ingrained belief that can become a self-fulfilling prophecy. Thinking we are unlovable can sabotage our relationships with co-workers, friends, family members, and other loved ones. This belief can cause us to choose, or stay in, relationships that are less than we deserve because we don’t believe we deserve better. We may become desperate and cling as if a particular person was our last chance at love. We may become defensive and push people away. We may withdraw or constantly overreact. While growing up, many of us did not receive the unconditional love we deserved. Many of us were abandoned or neglected by important people in our life. We may have concluded that the reason we weren’t loved was because we were unlovable. Blaming ourselves is an understandable reaction, but an inappropriate one. If others couldn’t love us, or love us in ways that worked, that’s not our fault. In recovery, we’re learning to separate ourselves from the behavior of others. And we’re learning to take responsibility for our healing, regardless of the people around us. Just as we may have believed that we’re unlovable, we can become skilled at practicing the belief that we are lovable. This new belief will improve the quality of our relationships. It will improve our most important relationship: our relationship with our self. We will be able to let others love us and become open to the love and friendship we deserve. Today, help me be aware of and release any self-defeating beliefs I have about being unlovable. Help me begin, today, to tell myself that I am lovable. Help me practice this belief until it gets into my core and manifests itself in my relationships.

Even a moment's reflection will help you see that the problem of using your time well is not a problem of the mind but of the heart. It will only yield to a change in the very way we feel about time. The value of time must change for us. And then the way we think about it will change, naturally and wisely. That change in feeling and in thinking is combined in the words of a prophet of God in this dispensation. It was Brigham Young, and the year was 1877, and he was speaking at April general conference. He wasn't talking about time or schedules or frustrations with too many demands upon us. Rather, he was trying to teach the members of the Church how to unite themselves in what was called the united order. The Saints were grappling with the question of how property should be distributed if they were to live the celestial law. In his usual direct style, he taught the people that they were having trouble finding solutions because they misunderstood the problem. Particularly, he told them they didn't understand either property or the distribution of wealth. Here is what he said: With regard to our property, as I have told you many times, the property which we inherit from our Heavenly Father is our time, and the power to choose in the disposition of the same. This is the real capital that is bequeathed unto us by our Heavenly Father; all the rest is what he may be pleased to add unto us. To direct, to counsel and to advise in the disposition of our time, pertains to our calling as God's servants, according to the wisdom which he has given and will continue to give unto us as we seek it. [JD 18:354] Time is the property we inherit from God, along with the power to choose what we will do with it. President Young calls the gift of life, which is time and the power to dispose of it, so great an inheritance that we should feel it is our capital. The early Yankee families in America taught their children and grandchildren some rules about an inheritance. They were always to invest the capital they inherited and live only on part of the earnings. One rule was "Never spend your capital." And those families had confidence the rule would be followed because of an attitude of responsibility toward those who would follow in later generations. It didn't always work, but the hope was that inherited wealth would be felt a trust so important that no descendent would put pleasure ahead of obligation to those who would follow. Now, I can see and hear Brigham Young, who was as flinty a New Englander as the Adams or the Cabots ever hoped to be, as if he were leaning over this pulpit tonight. He would say something like this, with a directness and power I wish I could approach: "Your inheritance is time. It is capital far more precious than any lands or stocks or houses you will ever get. Spend it foolishly, and you will bankrupt yourself and cheapen the inheritance of those that follow you. Invest it wisely, and you will bless generations to come. “A Child of Promise”, BYU Speeches, 4 May 1986

All those adorable towheaded kids in the promotional film are going to turn thirteen. Once a family member hits puberty, odds are that everybody is not going to have the same ideals. Unless everybody gets together and agrees that the new ideals involve turning the front yard into a skate ramp and officially changing Dad's name to Fuckhead.

It is not the case that one can create new people on the assumption that if they are not pleased to have come into existence they can simply kill themselves. Once somebody has come into existence and attachments with that person have been formed, suicide can cause the kind of pain that makes the pain of childlessness mild by comparison. Somebody contemplating suicide knows (or should know) this. This places an important obstacle in the way of suicide. One’s life may be bad, but one must consider what affect ending it would have on one’s family and friends. There will be times when life has become so bad that it is unreasonable for the interests of the loved ones in having the person alive to outweigh that person’s interests in ceasing to exist. When this is true will depend in part on particular features of the person for whom continued life is a burden. Different people are able to bear different magnitudes of burden. It may even be indecent for family members to expect that person to continue living. On other occasions one’s life may be bad but not so bad as to warrant killing oneself and thereby making the lives of one’s family and friends still much worse than they already are.

Changing the new upper class by force majeure won’t work and isn’t a good idea in any case. The new upper class will change only if its members decide that it is in the interest of themselves and of their families to change. And possibly also because they decide it is in the interest of the country they love.

Perhaps nothing so accurately characterizes dysfunctional families as denial. The denial forces members to keep believing the myths and vital lies in spite of the facts, or to keep expecting that the same behaviors will have different outcomes. Dad's not an alcoholic because he never drinks in the morning, in spite of the fact that he's drunk every night.

It happened all the time in this city that encompassed seven hills, two continents, three seas and fifteen million mouths. It happened behind closed doors and in open courtyards; in cheap motel rooms and five-star luxury suites; in the midst of the night or plain daylight. The brothels of this city could tell many a story had they only found ears willing to listen. Call girls and rent boys and aged prostitutes beaten, abused and threatened by clients looking for the smallest excuse to lose their temper. Transsexuals who never went to the police for they knew they could be assaulted a second time. Children scared of particular family members and new brides of their fathers- or brothers-in-law; nurses and teachers and secretaries harassed by infatuated lovers just because they had refused to date them in the past; housewives who would never speak a word for there were no words in this culture to describe marital rape. It happened all the time. Canopied under a mantle of secrecy and silence that shamed the victims and shielded the assailants. Istanbul was no stranger to sexual abuse. In this city where everyone feared outsiders, most assaults came from those who were too familiar, too close.

I sleep for an entire day. And when I wake up I’m a new person. I’m empty. I’ve cried out everything I had in me. I’m an empty shell waiting to be filled with what comes next. Or I’m just being a total drama queen. I’m not empty. I’m still a person. I cried over a bad thing that happened in my life, but I probably shouldn’t have. Compared to Mom’s crisis, mine was small. Compared to a thousand other girls’ around the world, mine is insignificant. It wasn’t bad. Not compared to everyone else. It was just a couple seconds. It wasn’t years. It wasn’t months, like Mom. It wasn’t a family member. Wasn’t someone I see anymore. It didn’t even hurt. There was no blood. It wasn’t bad. Not compared to others’. So I should stop crying.

It is difficult to live in such a way that all our relationships are in effective control, and usually it doesn’t make that much difference as long as some relationships are satisfying. But when you get sick, it is a good idea to review all of them. Some may be more rankling than you are willing to admit. You can review these relationships by yourself; with the help of a friend or family member you trust; with your doctor if he or she can give you the time; or, best of all, with the aid of a good counselor.

Everything was in confusion in the Oblonskys' house. The wife had discovered that the husband was carrying on an intrigue with a French girl, who had been a governess in their family, and she had announced to her husband that she could not go on living in the same house with him. This position of affairs had now lasted three days, and not only the husband and wife themselves, but all the members of their family and household, were painfully conscious of it. Every person in the house felt that there was so sense in their living together, and that the stray people brought together by chance in any inn had more in common with one another than they, the members of the family and household of the Oblonskys. The wife did not leave her own room, the husband had not been at home for three days. The children ran wild all over the house; the English governess quarreled with the housekeeper, and wrote to a friend asking her to look out for a new situation for her; the man-cook had walked off the day before just at dinner time; the kitchen-maid, and the coachman had given warning.

I also realized that in my family drama a very limited number of character traits were available to the players. In my mind, either I could be weak, wimpy, submissive, and pathetic, or I could be a raging tyrant and bully who demanded total compliance from everyone in my realm. The notion of being strong and assertive while staying calm, insisting on appropriate boundraries and on being treated with respect and dignity, were not in my realm of experience. Once I realized that I was much happier with the person I was in the rest of my life, I realized it was foolish not to be that "me" around my family as well. I began to feel liberated and genuinely felt they could take the new me or leave it. So far, they've chosen to leave it, but I feel a sense of integrity and self-respect that I had never experienced before.

If it makes you feel any better Tory, they were just as bad when Mia was born. At least you don’t have Sin, Kish, and Damien running around, trying to boil water for no other reason than that’s what someone had told Sin husbands are supposed to do and since Sin doesn’t know how to boil water, he had to micromanage the other two incompetents who’d never done it either. I’m amazed they didn’t band together to kill him during it or burn down the casino. And don’t get me started on my mother trying to murder my husband in the middle of it or her fighting with grandma over whose labors were more painful. Or, (she cast a meaningful glance to Simi,) someone setting my mother’s hair on fire and trying to barbecue her to celebrate the birth.” – Kat “That an old Charonte custom that go back forever ’cause we a really old race of demons who go back even before forever. When a new baby is born you kill off an old annoying family member who gets on everyone’s nerves which for all of us would be the heifer-goddess ’cause the only person who like her be you, Akra-Kat. I know she you mother and all, but sometimes you just gotta say no thank you. You a mean old heifer-goddess who need to go play in tragic and get run over by something big like a steamroller or bus or something else really painful that would hurt her a lot and make the rest of us laugh. Not to mention the Simi barbecue would have been fun too if someone, Akra-Kat, hadn’t stopped the Simi from it. I personally think it would have been a most magnificent gift for the baby. Barbecued heifer-goddess Artemis. Yum! No better meal. Oh then again baby got a delicate constitution and that might give the poor thing indigestion. Artemis definitely give the Simi indigestion and I ain’t even ate her yet.” – Simi

In 1969, both John and I began job hunting. I had finished my second master’s degree and started sending out resumes. I got several offers from various schools—Metropolitan State University in Denver, Keene State College in New Hampshire—and John also had some offers. But neither of us wanted to be a “trailing spouse.” What to do?Then we went to the College Art Association conference in Washington, D.C., and met Gene Grissom, chair of the art department at the University of Florida. They were looking for a young faculty member with some administrative experience, and John fit the bill perfectly. There was also a possibility for me to teach either art history or humanities. After several weeks of negotiations, we decided to make the move to Florida where BOTH of us had jobs!

(Jen gets completely sloshed and it's not her wedding) I was supposed to meet Carol and her family at the aquarium the next morning, and somehow had the presence of mind to leave a voicemail apologizing in advance for not being able to make it. I was please at myself for being so responsible and considerate. After I left the message, I blissfully headed off to bed, wearing a face full of makeup, all my grown up jewelry, and a relatively restrictive girdle. Suffice it to say, yesterday was rough, what with my apartment spinning and all. But today I felt better. That is, until Carol played me the voice mail I left for her at 1:03 AM. Somehow I thought I had been able to hold it together on the phone. Following is a transcript of the message I left: 30 seconds of heavy breathing, giggling, and intermittent hiccups (At first Carol thought it was a 911 call.) Oh, heeheehee, I waassshh wayyyting for a beep. But noooooo beeeeeeep. Why don't you hash a beep on your, your, ummmmmm...celery phone? Noooooo beeeeeeep, hic, heeheeeheee. Um, hiiiiii, itsch JEENNNNNNNN!! It's thirteen o'clock in the peeeeeee eeeemmmmmmm. Heeeeeeeellllllllllloooooooo! I went to my wedding tonight and it wash sooooo niiiiiiiiiice. Hic." More giggling and the sound of a phone being dropped and retrieved Nannyway, I am calling to telllll you noooooooooo fishies tomorry...no fishies for meeee! I hic, heeeee, can't smake it to the quariyummm. Maybeeee you can call me so I can say HIIIIIIIIIIIIIII later hich in the day hee hee hee. Call me at, um, 312, ummmmmmm, 312, uummmmm, hee hee hee I can't member my phone, Hic. Do you know my number? Can you call me and tell me what it isssch? I LIKESH TURKEY SAMMICHES! 10 seconds of chewing, giggling, and what may be gobbling sounds Okay, GGGGGGGGooooooodniiiiiiiiiggggggggggggghhhhhhhhhhhttttt! No fish! Um, how do I turn this tthing off? Shhhhh, callllls' over. Beeee quiiiiiiietttt, hee hee hee." 15 more seconds of giggles, hiccups, shushing, and a great deal of banging Perhaps this is why most people only have one wedding?

I knew a young fellow once, who was studying to play the bagpipes, and you would be surprised at the amount of opposition he had to contend with. Why, not even from the members of his own family did he receive what you could call active encouragement. His father was dead against the business from the beginning, and spoke quite unfeelingly on the subject. My friend used to get up early in the morning to practise, but he had to give that plan up, because of his sister. She was somewhat religiously inclined, and she said it seemed such an awful thing to begin the day like that. So he sat up at night instead, and played after the family had gone to bed, but that did not do, as it got the house such a bad name. People, going home late, would stop outside to listen, and then put it about all over the town, the next morning, that a fearful murder had been committed at Mr. Jefferson's the night before; and would describe how they had heard the victim's shrieks and the brutal oaths and curses of the murderer, followed by the prayer for mercy, and the last dying gurgle of the corpse. So they let him practise in the day-time, in the back-kitchen with all the doors shut; but his more successful passages could generally be heard in the sitting-room, in spite of these precautions, and would affect his mother almost to tears. She said it put her in mind of her poor father (he had been swallowed by a shark, poor man, while bathing off the coast of New Guinea - where the connection came in, she could not explain). Then they knocked up a little place for him at the bottom of the garden, about quarter of a mile from the house, and made him take the machine down there when he wanted to work it; and sometimes a visitor would come to the house who knew nothing of the matter, and they would forget to tell him all about it, and caution him, and he would go out for a stroll round the garden and suddenly get within earshot of those bagpipes, without being prepared for it, or knowing what it was. If he were a man of strong mind, it only gave him fits; but a person of mere average intellect it usually sent mad.

Kiev became a linchpin of the medieval world, evidenced by the marriage ties of the ruling house in the second half of the eleventh century. Daughters of Yaroslav the Wise, who reigned as Grand Prince of Kiev until 1054, married the King of Norway, the King of Hungary, the King of Sweden and the King of France. One son married the daughter of the King of Poland, while another took as his wife a member of the imperial family of Constantinople. The marriages made in the next generation were even more impressive. Rus’ princesses were married to the King of Hungary, the King of Poland and the powerful German Emperor, Henry IV. Among other illustrious matches was Gytha, the wife of Vladimir II Monomakh, the Grand Prince of Kiev: she was the daughter of Harold II, King of England, who was killed at the battle of Hastings in 1066. The ruling family in Kiev was the best-connected dynasty in Europe.

The Churchills brought to 10 Downing a new family member, the Admiralty’s black cat, Nelson, named after Vice Admiral Horatio Nelson, hero of the British naval victory at Trafalgar. Churchill adored the cat and often carried him about the house. Nelson’s arrival caused a certain degree of feline strife, according to Mary, for Nelson harassed the cat that already resided at 10 Downing, whose nickname was “the Munich Mouser.” There was much to arrange, of course, as in any household, but an inventory for 10 Downing hints at the complexity that awaited Clementine: wine glasses and tumblers (the whiskey had to go somewhere), grapefruit glasses, meat dishes, sieves, whisks, knives, jugs, breakfast cups and saucers, needles for

Those five characteristics are:    1. Reactivity: the vicious cycle of intense reactions of each member to events and to one another.    2. Herding: a process through which the forces for togetherness triumph over the forces for individuality and move everyone to adapt to the least mature members.    3. Blame displacement: an emotional state in which family members focus on forces that have victimized them rather than taking responsibility for their own being and destiny.    4. A quick-fix mentality: a low threshold for pain that constantly seeks symptom relief rather than fundamental change.    5. Lack of well-differentiated leadership: a failure of nerve that both stems from and contributes to the first four. To reorient oneself away from a focus on technology toward a focus on emotional process requires that, like Columbus, we think in ways that not only are different from traditional routes but that also sometimes go in the opposite direction. This chapter will thus also serve as prelude to the three that follow, which describe the “equators” we have to cross in our time: the “learned” fallacies or emotional barriers that keep an Old World orientation in place and cause both family and institutional leaders to regress rather than venture in new directions.

She liked numbers and sums. She devised a game in which each number was a family member and the “answer” made a family grouping with a story to it. Naught was a babe in arms. He gave no trouble. Whenever he appeared you just “carried” him. The figure 1 was a pretty baby girl just learning to walk, and easy to handle; 2 was a baby boy who could walk and talk a little. He went into family life (into sums, etc.) with very little trouble. And 3 was an older boy in kindergarten, who had to be watched a little. Then there was 4, a girl of Francie’s age. She was almost as easy to “mind” as 2. The mother was 5, gentle and kind. In large sums, she came along and made everything easy the way a mother should. The father, 6, was harder than the others but very just. But 7 was mean. He was a crotchety old grandfather and not at all accountable for how he came out. The grandmother, 8, was hard too, but easier to understand than 7. Hardest of all was 9. He was company and what a hard time fitting him into family life! When Francie added a sum, she would fix a little story to go with the result. If the answer was 924, it meant that the little boy and girl were being minded by company while the rest of the family went out. When a number such as 1024 appeared, it meant that all the little children were playing together in the yard. The number 62 meant that papa was taking the little boy for a walk; 50 meant that mama had the baby out in the buggy for an airing and 78 meant grandfather and grandmother sitting home by the fire of a winter’s evening. Each single combination of numbers was a new set-up for the family and no two stories were ever the same. Francie took the game with her up into algebra. X was the boy’s sweetheart who came into the family life and complicated it. Y was the boy friend who caused trouble. So arithmetic was a warm and human thing to Francie and occupied many lonely hours of her time.

Well, I guess on the bright side of all of this, I can celebrate a new family member.” I’d nearly forgotten the startling revelation about him and Dimitri. “Is it really true? How could you have not know that?” Adrian gave a rueful headshake and began walking again. “From what I’ve heard about Uncle Rand’s ‘activities,” he might very well have dozens of illegitimate children around the world. Why not Dimitri?” “It just seems weird Dimitri wouldn’t have said anything before this,” I remarked. “That surprised me too,” admitted Adrian as Diana’s cabin came into view. “Though to be honest, I never thought of him having a father. He just seems like the kind of guy who sprung into being fully grown up. Or, if I was going to picture a dad for him, I guess I’d just go with a gray-haired version of him, complete with duster.

Working to restore our voice with members of our first family can be a terrific learning experience. We didn't choose these difficult folks, but, as adults, how we talk to them is up to us. Observing and changing our part in family conversations is one royal road to change. In other words, if you can learn to speak clearly and to respond in a new way with your difficult mother or sister, then other relationships will be a piece of cake.

You might be too enmeshed with the other person, or “codependent,” and you must learn to set better “boundaries.” The basic premise underlying this point of view is that the ideal relationship is one between two self-sufficient people who unite in a mature, respectful way while maintaining clear boundaries. If you develop a strong dependency on your partner, you are deficient in some way and are advised to work on yourself to become more “differentiated” and develop a “greater sense of self.” The worst possible scenario is that you will end up needing your partner, which is equated with “addiction” to him or her, and addiction, we all know, is a dangerous prospect. While the teachings of the codependency movement remain immensely helpful in dealing with family members who suffer from substance abuse (as was the initial intention), they can be misleading and even damaging when applied indiscriminately to all relationships.

And home was as squalid psychically as physically. Psychically, it was a rabbit hole, a midden, hot with the frictions of tightly packed life, reeking with emotion. What suffocating intimacies, what dangerous, insane, obscene relationships between the members of the family group! Maniacally, the mother brooded over her children (her children) … brooded over them like a cat over its kittens; but a cat that could talk, a cat that could say, "My baby, my baby," over and over again. "My baby, and oh, oh, at my breast, the little hands, the hunger, and that unspeakable agonizing pleasure! Till at last my baby sleeps, my baby sleeps with a bubble of white milk at the corner of his mouth. My little baby sleeps …" "Yes," said Mustapha Mond, nodding his head, "you may well shudder.

I hope that the day never comes that I will need to flee my country in pursuit of safety or a better life. I pray that if I do, it’s not as a result of violence and that we don’t have to leave our lives behind us with nothing but a bag and any remaining family members by our side. If circumstances ever forced us to flee, I hope we are not called animals and treated as subhuman criminals simply because we want to live. Should it be so dire that we are forced to separate from our children with the hope they would find a better, safer life- if it were so very bad that I would rather they leave me, go on their own in a new country with nothing but faith and hope in their pocket, I hope the world will care for my priceless children and not discard them- simply let them fall through the cracks.

On July 3, 1968, Chairman Mao issued an order calling for the ruthless suppression of class enemies. He wanted all members of the Five Black Categories to be eliminated, together with TWENTY THREE NEW TYPES of enemy , which included anyone who had ever served as a policeman before the Liberation, or who had been sent to prison or labor camp. And not only them but their family and distant relatives as well. That’s a lot of people. Yes. Just think, the literal meaning of the Chinese characters for “revolution” is “elimination of life

I saw everything crumble around me, every single daydream of wandering through the grammar school cloisters citing poetry, of my parents wiping tears away as I went up on a platform to receive yet another prize for Debating Skills or Most Graceful Netball Player, of sitting in the garden of our new bungalow being applauded by my Aunties and Uncles as the first family member to win a university scholarship and meet a future husband on the same day - all that potential, all that hope, all gone because I made friends once with Anita Rutter.

Imagine how much better you’ll be at this sweet-spot game once you’re aware of playing it. You can set up your work, your hobbies, and your social life so that you spend as much time inside your sweet spot as possible. People who are aware of their sweet spots have the power to leave jobs that exhaust them and start new and satisfying businesses. They can hunt for homes based on the temperaments of their family members—with cozy window seats and other nooks and crannies for the introverts, and large, open living-dining spaces for the extroverts.

We talk to God--that is prayer; God talks to us--that is inspiration." We go apart to get still, that new life, new inspiration, new power of thought, new supply from the fountainhead may flow in; and then we come forth to shed it on those around us, that they, too, may be lifted up. Inharmony cannot remain in any home where even one member of the family daily practices this hour of the presence of God, so surely does the renewed infilling of the heart by peace and harmony result in the continual outgoing of peace and harmony into the entire surroundings.

But witnesses incur responsibilities, as anyone who has ever seen a traffic accident and had to go to court to testify, knows. In the new world of globally televised war crimes, the defence of 'not knowing,' or neutrality, will dissolve for everyone. To be a witness or bystander is not a value-free choice but, inadvertently, a moral position; and in this sense the 'guilt' of people who live with the memory of crimes committed by members of their families, or communities, has been unwittingly extended to everyone who watches appalling pictures on the news.

Imagine you wake up one morning and see a new mole on your chin. You will freak out. This is called Relative Change - something was not there yesterday but it is there today. Now suppose that along with the new mole, somebody installs some past memories about that mole in your mind. You will not notice the change because the memories will make you believe that it was already there. This is called Absolute Change. You can only detect change, not absolute change. So a god or goddess can live in your house as your family member and you would not even notice them because of the memories they install in your mind.

It was a great help to a person who had to toil all the week to be able to look forward to some such relaxation as this on Saturday nights. The family was too poor and too hardworked to make many acquaintances; in Packingtown, as a rule, people know only their near neighbors and shopmates, and so the place is like a myriad of little country villages. But now there was a member of the family who was permitted to travel and widen her horizon; and so each week there would be new personalities to talk about,—how so-and-so was dressed, and where she worked, and what she got, and whom she was in love with; and how this man had jilted his girl, and how she had quarreled with the other girl, and what had passed between them; and how another man beat his wife, and spent all her earnings upon drink, and pawned her very clothes. Some people would have scorned this talk as gossip; but then one has to talk about what one knows. It

Whenever I ask my Russian bosses, the older TV producers and media types who run the system, what it was like growing up in the late Soviet Union, whether they believed in the Communist ideology that surrounded them, they always laugh at me. “Don’t be silly,” most answer. “But you sang the songs? Were good members of the Komsomol?” “Of course we did, and we felt good when we sang them. And then straight after we would listen to ‘Deep Purple’ and the BBC.” “So you were dissidents? You believed in finishing the USSR?” “No. It’s not like that. You just speak several languages at the same time, all the time. There’s like several ‘you’s.” Seen from this perspective, the great drama of Russia is not the “transition” between communism and capitalism, between one fervently held set of beliefs and another, but that during the final decades of the USSR no one believed in communism and yet carried on living as if they did, and now they can only create a society of simulations. For this remains the common, everyday psychology: the Ostankino producers who make news worshiping the President in the day and then switch on an opposition radio as soon as they get off work; the political technologists who morph from role to role with liquid ease—a nationalist autocrat one moment and a liberal aesthete the next; the “orthodox” oligarchs who sing hymns to Russian religious conservatism—and keep their money and families in London. All cultures have differences between “public” and “private” selves, but in Russia the contradiction can be quite extreme.

I hope you’ll take the next right step today and choose just one way to be kind. Then another. Then another. Then another. Here’s a few ideas to get you started. Write a thank-you note. Extend an invitation. Bring muffins to the office. Offer someone a ride to the airport. Donate blood. Challenge yourself to go a day without saying anything negative. Call your grandmother. Look at the month ahead for birthdays and plan something special for a friend or family member. Send a care package. Send congrats flowers for a friend who reached a new milestone. Make a double batch of soup and bring half to someone who just moved. Wave at kids on a school bus.

All social orders command their members to imbibe in pipe dreams of posterity, the mirage of immortality, to keep them ahead of the extinction that would ensue in a few generations if the species did not replenish itself. This is the implicit, and most pestiferous, rationale for propagation: to become fully integrated into a society, one must offer it fresh blood. Naturally, the average set of parents does not conceive of their conception as a sacrificial act. These are civilized human beings we are talking about, and thus they are quite able to fill their heads with a panoply of less barbaric rationales for reproduction, among them being the consolidation of a spousal relationship; the expectation of new and enjoyable experiences in the parental role; the hope that one will pass the test as a mother or father; the pleasing of one’s own parents, not to forget their parents and possibly a great-grandparent still loitering about; the serenity of taking one’s place in the seemingly deathless lineage of a familial enterprise; the creation of individuals who will care for their paternal and maternal selves in their dotage; the quelling of a sense of guilt or selfishness for not having done their duty as human beings; and the squelching of that faint pathos that is associated with the childless. Such are some of the overpowering pressures upon those who would fertilize the future. These pressures build up in people throughout their lifetimes and must be released, just as everyone must evacuate their bowels or fall victim to a fecal impaction. And who, if they could help it, would suffer a building, painful fecal impaction? So we make bowel movements to relieve this pressure. Quite a few people make gardens because they cannot stand the pressure of not making a garden. Others commit murder because they cannot stand the pressure building up to kill someone, either a person known to them or a total stranger. Everything is like that. Our whole lives consist of metaphorical as well as actual bowel movements, one after the other. Releasing these pressures can have greater or lesser consequences in the scheme of our lives. But they are all pressures, all bowel movements of some kind. At a certain age, children are praised for making a bowel movement in the approved manner. Later on, the praise of others dies down for this achievement and our bowel movements become our own business, although we may continue to praise ourselves for them. But overpowering pressures go on governing our lives, and the release of these essentially bowel-movement pressures may once again come up for praise, congratulations, and huzzahs of all kinds.

Where I lived at Pencey, I lived in the Ossenburger Memorial Wing of the new dorms. It was only for juniors and seniors. I was a junior. My roommate was a senior. It was named after this guy Ossenburger that went to Pencey. He made a pot of dough in the undertaking business after he got out of Pencey. What he did, he started these undertaking parlors all over the country that you could get members of your family buried for about five bucks apiece. You should see old Ossenburger. He probably just shoves them in a sack and dumps them in the river. Anyway, he gave Pencey a pile of dough, and they named our wing alter him. The first football game of the year, he came up to school in this big goddam Cadillac, and we all had to stand up in the grandstand and give him a locomotive—that's a cheer. Then, the next morning, in chapel, he made a speech that lasted about ten hours. He started off with about fifty corny jokes, just to show us what a regular guy he was. Very big deal. Then he started telling us how he was never ashamed, when he was in some kind of trouble or something, to get right down his knees and pray to God. He told us we should always pray to God—talk to Him and all—wherever we were. He told us we ought to think of Jesus as our buddy and all. He said he talked to Jesus all the time. Even when he was driving his car. That killed me. I can just see the big phony bastard shifting into first gear and asking Jesus to send him a few more stiffs. The only good part of his speech was right in the middle of it. He was telling us all about what a swell guy he was, what a hotshot and all, then all of a sudden this guy sitting in the row in front of me, Edgar Marsalla, laid this terrific fart. It was a very crude thing to do, in chapel and all, but it was also quite amusing. Old Marsalla. He damn near blew the roof off. Hardly anybody laughed out loud, and old Ossenburger made out like he didn't even hear it, but old Thurmer, the headmaster, was sitting right next to him on the rostrum and all, and you could tell he heard it. Boy, was he sore. He didn't say anything then, but the next night he made us have compulsory study hall in the academic building and he came up and made a speech. He said that the boy that had created the disturbance in chapel wasn't fit to go to Pencey. We tried to get old Marsalla to rip off another one, right while old Thurmer was making his speech, but be wasn't in the right mood.

Some of Ben-Gurion’s generals wanted to take the West Bank of the Jordan River, frustrated that Israel had forfeited an opportunity to establish a secure natural frontier, but Ben-Gurion demurred. He had several reasons. The last thing Israel needed, he believed, was to control an even greater number of Arab civilians. As it was, Ben-Gurion was worried about those Arabs who remained in Israel. They were Israeli, because they had stayed inside the state, but the only thing that distinguished them at that point from Israel’s enemies on the other side of the line was that they had not fled, while their family members had. Ben-Gurion did not dare imagine that they yet had any loyalty to the new state. Ben-Gurion was also concerned that the Americans would look askance on Israel taking more territory. No less important, Ben-Gurion chose not to conquer the West Bank because his mind had moved on to other challenges. He was, as Anita Shapira notes, “already immersed in the vital mission of bringing in masses of new immigrants and absorbing them.”48 THE

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]

In fact, they wanted to charge her not with infanticide but with murder. And so we found ourselves in the middle of a really difficult area of both the law and pathology. No wonder the office had been so pleased to hand me this case. Infanticide is manslaughter, and so carries a far lighter sentence than murder. It was introduced in 1922 for the prosecution of mothers who killed newborns under thirty-five days old. Back then, killing a baby was not considered such a terrible offence as killing an adult. It was believed that no baby could suffer like an adult victim and no baby would be missed like an adult member of the family. And it was well understood that one possible motive was shame at illegitimacy. We might discount this thinking today, but one important aspect of the 1922 Act has endured. The law recognized that there could be a ‘disturbance of a mother’s mind which can result from giving birth’, something which today we call postnatal depression – or its even more serious sister, puerperal psychosis. This view was retained by a new Infanticide Act in 1938. From then until now, a mother who kills a baby under twelve months old

Married life must agree with you.” “Oh, yes,” she replied. “It's been what every girl dreams of, what with all the gossip and scandal, and the awkward dinner parties with family members who flirt with one's new husband. No to mention capped off by a nice little break-in and attempted kidnapping. Truly, if I'd known it was going to be this much fun, I would have married a long time ago.

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

In 1970, Alix Kates Shulman, a wife, mother, and writer who had joined the Women's Liberation Movement in New York, wrote a poignant account of how the initial equality and companionship of her marriage had deteriorated once she had children. "[N]ow I was restricted to the company of two demanding preschoolers and to the four walls of an apartment. It seemed unfair that while my husband's life had changed little when the children were born, domestic life had become the only life I had." His job became even more demanding, requiring late nights and travel out of town. Meanwhile it was virtually impossible for her to work at home. "I had no time for myself; the children were always there." Neither she nor her husband was happy with the situation, so they did something radical, which received considerable media coverage: they wrote up a marriage agreement... In it they asserted that "each member of the family has an equal right to his/her own time, work, values and choices... The ability to earn more money is already a privilege which must not be compounded by enabling the larger earner to buy out of his/her duties and put the burden on the one who earns less, or on someone hired from outside." The agreement insisted that domestic jobs be shared fifty-fifty and, get this girls, "If one party works overtime in any domestic job, she/he must be compensated by equal work by the other." The agreement then listed a complete job breakdown... in other worde, the agreement acknowledged the physical and the emotional/mental work involved in parenting and valued both. At the end of the article, Shulman noted how much happier she and her husband were as a result of the agreement. In the two years after its inception, Shulman wrote three children's books, a biography and a novel. But listen, too, to what it meant to her husband, who was now actually seeing his children every day. After the agreement had been in effect for four months, "our daughter said one day to my husband, 'You know, Daddy, I used to love Mommy more than you, but now I love you both the same.

Communist Romania almost everything was owned by the state. Democratic Romania quickly privatised its assets, selling them at bargain prices to the ex-communists, who alone grasped what was happening and collaborated to feather each other’s nests. Government companies that controlled national infrastructure and natural resources were sold to former communist officials at end-of-season prices while the party’s foot soldiers bought houses and apartments for pennies. Ion Iliescu was elected president of Romania, while his colleagues became ministers, parliament members, bank directors and multimillionaires. The new Romanian elite that controls the country to this day is composed mostly of former communists and their families. The masses who risked their necks in Timişoara and Bucharest settled for scraps, because they did not know how to cooperate and how to create an efficient organisation to look after their own interests.21

We buy countless products that we don’t really need, and that until yesterday we didn’t know existed. Manufacturers deliberately design short-term goods and invent new and unnecessary models of perfectly satisfactory products that we must purchase in order to stay ‘in’. Shopping has become a favourite pastime, and consumer goods have become essential mediators in relationships between family members, spouses and friends. Religious holidays such as Christmas have become shopping festivals.

Today Is A New Day/New Beginning 1. Send a food hamper to a less fortunate family 2.Tutor a neighborhood child at no cost 3.Give an elderly or disabled neighbor a ride to church 4.Buy a birthday gift for a less fortunate child 5. Donate school supplies to a nearby school 6.Donate to a Children’s charity 7. Donate new books to a library 8.Send military care packages to deployed Service members 9.Send cards to the sick in a Nursing Facility/Shut-ins 10.Cook and serve meals at a Homeless Shelter

Sunday mornings, on the other hand, weren't going so well. On Sunday mornings, my doubt came to church like a third member of the family, toddling along behind me with clenched fists and disheveled hair, throwing wild tantrums after every offhanded political joke or casual reference to hell. During the week I could pacify my doubt with book or work or reality TV, but on Sunday mornings, in the brand-new, contemporary-styled sanctuary of Grace Bible Church, doubt pulled up a chair and issued a running commentary.

For the US to be like Russia today,” he wrote, “it would be necessary to have massive corruption by the majority of members of Congress as well as by the Departments of Justice and Treasury, and agents of the FBI, CIA, DIA, IRS, Marshall Service, Border Patrol, state and local police officers, the Federal Reserve Bank, Supreme Court justices, US district court judges, support of the varied organized crime families, the leadership of the Fortune 500 companies, at least half of the banks in the US, and the New York Stock Exchange.

In reality, Kabila was no more than a petty tyrant propelled to prominence by accident. Secretive and paranoid, he had no political programme, no strategic vision and no experience of running a government. He refused to engage with established opposition groups or with civic organisations and banned political parties. Lacking a political organisation of his own, he surrounded himself with friends and family members and relied heavily for support and protection on Rwanda and Banyamulenge. Two key ministries were awarded to cousins; the new chief of staff of the army, James Kabarebe, was a Rwandan Tutsi who had grown up in Uganda; the deputy chief of staff and commander of land forces was his 26-year-old son, Joseph; the national police chief was a brother-in-law. Whereas Mobutu had packed his administration with supporters from his home province of Équateur, Kabila handed out key positions in government, the armed forces, security services and public companies to fellow Swahili-speaking Katangese, notably members of the Lubakat group of northern Katanga, his father’s tribe.

The last time I’d been unwell, suicidally depressed, whatever you want to call it, the reactions of my friends and family had fallen into several different camps: The Let’s Laugh It Off merchants: Claire was the leading light. They hoped that joking about my state of mind would reduce it to a manageable size. Most likely to say, ‘Feeling any mad urges to fling yourself into the sea?’ The Depression Deniers: they were the ones who took the position that since there was no such thing as depression, nothing could be wrong with me. Once upon a time I’d have belonged in that category myself. A subset of the Deniers was The Tough Love people. Most likely to say, ‘What have you got to be depressed about?’ The It’s All About Me bunch: they were the ones who wailed that I couldn’t kill myself because they’d miss me so much. More often than not, I’d end up comforting them. My sister Anna and her boyfriend, Angelo, flew three thousand miles from New York just so I could dry their tears. Most likely to say, ‘Have you any idea how many people love you?’ The Runaways: lots and lots of people just stopped ringing me. Most of them I didn’t care about, but one or two were important to me. Their absence was down to fear; they were terrified that whatever I had, it was catching. Most likely to say, ‘I feel so helpless … God, is that the time?’ Bronagh – though it hurt me too much at the time to really acknowledge it – was the number one offender. The Woo-Woo crew: i.e. those purveying alternative cures. And actually there were hundreds of them – urging me to do reiki, yoga, homeopathy, bible study, sufi dance, cold showers, meditation, EFT, hypnotherapy, hydrotherapy, silent retreats, sweat lodges, felting, fasting, angel channelling or eating only blue food. Everyone had a story about something that had cured their auntie/boss/boyfriend/next-door neighbour. But my sister Rachel was the worst – she had me plagued. Not a day passed that she didn’t send me a link to some swizzer. Followed by a phone call ten minutes later to make sure I’d made an appointment. (And I was so desperate that I even gave plenty of them a go.) Most likely to say, ‘This man’s a miracle worker.’ Followed by: ‘That’s why he’s so expensive. Miracles don’t come cheap.’ There was often cross-pollination between the different groupings. Sometimes the Let’s Laugh It Off merchants teamed up with the Tough Love people to tell me that recovering from depression is ‘simply mind over matter’. You just decide you’re better. (The way you would if you had emphysema.) Or an All About Me would ring a member of the Woo-Woo crew and sob and sob about how selfish I was being and the Woo-Woo crew person would agree because I had refused to cough up two grand for a sweat lodge in Wicklow. Or one of the Runaways would tiptoe back for a sneaky look at me, then commandeer a Denier into launching a two-pronged attack, telling me how well I seemed. And actually that was the worst thing anyone could have done to me, because you can only sound like a self-pitying malingerer if you protest, ‘But I don’t feel well. I feel wretched beyond description.’ Not one person who loved me understood how I’d felt. They hadn’t a clue and I didn’t blame them, because, until it had happened to me, I hadn’t a clue either.

While the exact changes Muhammad made to this tradition are far too complex to discuss in detail here, it is sufficient to note that women in the Ummah were, for the first time, given the right both to inherit the property of their husbands and to keep their dowries as their own personal property throughout their marriage. Muhammad also forbade a husband to touch his wife’s dowry, forcing him instead to provide for his family from his own wealth. If the husband died, his wife would inherit a portion of his property; if he divorced her, the entire dowry was hers to take back to her family. As one would expect, Muhammad’s innovations did not sit well with the male members of his community. If women could no longer be considered property, men complained, not only would their wealth be drastically reduced, but their own meager inheritances would now have to be split with their sisters and daughters—members of the community who, they argued, did not share an equal burden with the men. Al-Tabari recounts how some of these men brought their grievances to Muhammad, asking, “How can one give the right of inheritance to women and children, who do not work and do not earn their living? Are they now going to inherit just like men who have worked to earn that money?” Muhammad’s response to these complaints was both unsympathetic and shockingly unyielding. “Those who disobey God and His Messenger, and who try to overstep the boundaries of this [inheritance] law will be thrown into Hell, where they will dwell forever, suffering the most shameful punishment” (4:14). If Muhammad’s male followers were disgruntled about the new inheritance laws, they must have been furious when, in a single revolutionary move, he both limited how many wives a man could marry and granted women the right to divorce their husbands.

They were often very turbulent meetings, with half a dozen men declaiming at once, in as many dialects of English; but the speakers were all desperately in earnest, and Jurgis was in earnest too, for he understood that a fight was on, and that it was his fight. Since the time of his disillusionment, Jurgis had sworn to trust no man, except in his own family; but here he discovered that he had brothers in affliction, and allies. Their one chance for life was in union, and so the struggle became a kind of crusade. Jurgis had always been a member of the church, because it was the right thing to be, but the church had never touched him, he left all that for the women. Here, however, was a new religion—one that did touch him, that took hold of every fiber of him; and with all the zeal and fury of a convert he went out as a missionary. There were many nonunion men among the Lithuanians, and with these he would labor and wrestle in prayer, trying to show them the right. Sometimes they would be obstinate and refuse to see it, and Jurgis, alas, was not always patient! He forgot how he himself had been blind, a short time ago—after the fashion of all crusaders since the original ones, who set out to spread the gospel of Brotherhood by force of arms. Chapter

Thought Control * Require members to internalize the group’s doctrine as truth * Adopt the group’s “map of reality” as reality * Instill black and white thinking * Decide between good versus evil * Organize people into us versus them (insiders versus outsiders) * Change a person’s name and identity * Use loaded language and clichés to constrict knowledge, stop critical thoughts, and reduce complexities into platitudinous buzzwords * Encourage only “good and proper” thoughts * Use hypnotic techniques to alter mental states, undermine critical thinking, and even to age-regress the member to childhood states * Manipulate memories to create false ones * Teach thought stopping techniques that shut down reality testing by stopping negative thoughts and allowing only positive thoughts. These techniques include: * Denial, rationalization, justification, wishful thinking * Chanting * Meditating * Praying * Speaking in tongues * Singing or humming * Reject rational analysis, critical thinking, constructive criticism * Forbid critical questions about leader, doctrine, or policy * Label alternative belief systems as illegitimate, evil, or not useful * Instill new “map of reality” Emotional Control * Manipulate and narrow the range of feelings—some emotions and/or needs are deemed as evil, wrong, or selfish * Teach emotion stopping techniques to block feelings of hopelessness, anger, or doubt * Make the person feel that problems are always their own fault, never the leader’s or the group’s fault * Promote feelings of guilt or unworthiness, such as: * Identity guilt * You are not living up to your potential * Your family is deficient * Your past is suspect * Your affiliations are unwise * Your thoughts, feelings, actions are irrelevant or selfish * Social guilt * Historical guilt * Instill fear, such as fear of: * Thinking independently * The outside world * Enemies * Losing one’s salvation * Leaving * Orchestrate emotional highs and lows through love bombing and by offering praise one moment, and then declaring a person is a horrible sinner * Ritualistic and sometimes public confession of sins * Phobia indoctrination: inculcate irrational fears about leaving the group or questioning the leader’s authority * No happiness or fulfillment possible outside the group * Terrible consequences if you leave: hell, demon possession, incurable diseases, accidents, suicide, insanity, 10,000 reincarnations, etc. * Shun those who leave and inspire fear of being rejected by friends and family * Never a legitimate reason to leave; those who leave are weak, undisciplined, unspiritual, worldly, brainwashed by family or counselor, or seduced by money, sex, or rock and roll * Threaten harm to ex-member and family (threats of cutting off friends/family)

In the Middle Ages, marriage was considered a sacrament ordained by God, and God also authorised the father to marry his children according to his wishes and interests. An extramarital affair was accordingly a brazen rebellion against both divine and parental authority. It was a mortal sin, no matter what the lovers felt and thought about it. Today people marry for love, and it is their inner feelings that give value to this bond. Hence, if the very same feelings that once drove you into the arms of one man now drive you into the arms of another, what’s wrong with that? If an extramarital affair provides an outlet for emotional and sexual desires that are not satisfied by your spouse of twenty years, and if your new lover is kind, passionate and sensitive to your needs – why not enjoy it? But wait a minute, you might say. We cannot ignore the feelings of the other concerned parties. The woman and her lover might feel wonderful in each other’s arms, but if their respective spouses find out, everybody will probably feel awful for quite some time. And if it leads to divorce, their children might carry the emotional scars for decades. Even if the affair is never discovered, hiding it involves a lot of tension, and may lead to growing feelings of alienation and resentment. The most interesting discussions in humanist ethics concern situations like extramarital affairs, when human feelings collide. What happens when the same action causes one person to feel good, and another to feel bad? How do we weigh the feelings against each other? Do the good feelings of the two lovers outweigh the bad feelings of their spouses and children? It doesn’t matter what you think about this particular question. It is far more important to understand the kind of arguments both sides deploy. Modern people have differing ideas about extramarital affairs, but no matter what their position is, they tend to justify it in the name of human feelings rather than in the name of holy scriptures and divine commandments. Humanism has taught us that something can be bad only if it causes somebody to feel bad. Murder is wrong not because some god once said, ‘Thou shalt not kill.’ Rather, murder is wrong because it causes terrible suffering to the victim, to his family members, and to his friends and acquaintances. Theft is wrong not because some ancient text says, ‘Thou shalt not steal.’ Rather, theft is wrong because when you lose your property, you feel bad about it. And if an action does not cause anyone to feel bad, there can be nothing wrong about it. If the same ancient text says that God commanded us not to make any images of either humans or animals (Exodus 20:4), but I enjoy sculpting such figures, and I don’t harm anyone in the process – then what could possibly be wrong with it? The same logic dominates current debates on homosexuality. If two adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their inner feelings. In the Middle Ages, if two men confessed to a priest that they were in love with one another, and that they never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their happiness would only have worsened the situation. Today, in contrast, if two men love one another, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.

When Libya fought against the Italian occupation, all the Arabs supported the Libyan mujahideen. We Arabs never occupied any country. Well, we occupied Andalusia unjustly, and they drove us out, but since then, we Arabs have not occupied any country. It is our countries that are occupied. Palestine is occupied, Iraq is occupied, and as for the UAE islands... It is not in the best interest of the Arabs for hostility to develop between them and Iran, Turkey, or any of these nations. By no means is it in our interest to turn Iran against us. If there really is a problem, we should decide here to refer this issue to the international court of Justice. This is the proper venue for the resolution of such problems. We should decide to refer the issue of the disputed UAE islands to the International Court of Justice, and we should accept whatever it rules. One time you say this is occupied Arab land, and then you say... This is not clear, and it causes confusion. 80% of the people of the Gulf are Iranians. The ruling families are Arab, but the rest are Iranian. The entire people is Iranian. This is a mess. Iran cannot be avoided. Iran is a Muslim neighbour, and it is not in our interes to become enemies. What is the reason for the invasion and destruction of Iraq, and for killing of one million Iraqis? Let our American friends answer this question: Why Iraq? What is the reason? Is Bin Laden an Iraqi? No he is not. Were those who attacked New York Iraqis? No, they were not. were those who attacked the Pentagon Iraqis? No, they were not. Were there WMDs in Iraq? No, there were not. Even if iraq did have WMDs - Pakistan and India have nuclear bombs, and so do China, Russia, Britain, France and America. Should all these countries be destroyed? Fine, let's destroy all the countries that have WMDs. Along comes a foreign power, occupies an Arab country, and hangs its president, and we all sit on the sidelines, laughing. Why didn't they investigate the hanging of Saddam Hussein? How can a POW be hanged - a president of an Arab country and a member of the Arab League no less! I'm not talking about the policies of Saddam Hussein, or the disagreements we had with him. We all had poitlical disagreements with him and we have such disagreements among ourselves here. We share nothing, beyond this hall. Why won't there be an investigation into the killing of Saddam Hussein? An entire Arab leadership was executed by hanging, yet we sit on the sidelines. Why? Any one of you might be next. Yes. America fought alongside Saddam Hussein against Khomeini. He was their friend. Cheney was a friend of Saddam Hussein. Rumsfeld, the US Defense Secretary at the time Iraq was destroyed, was a close friend of Saddam Hussein. Ultimately, they sold him out and hanged him. You are friends of America - let's say that ''we'' are, not ''you'' - but one of these days, America may hang us. Brother 'Amr Musa has an idea which he is enthusiastic. He mentioned it in his report. He says that the Arabs have the right to use nuclear power for peaceful purposes, and that there should be an Arab nuclear program. The Arabs have this right. They even have the right to have the right to have a nuclear program for other... But Allah prevails... But who are those Arabs whom you say should have united nuclear program? We are the enemies of one another, I'm sad to say. We all hate one another, we deceive one another, we gloat at the misfortune of one another, and we conspire against one another. Our intelligence agencies conspire against one another, instead of defending us against the enemy. We are the enemies of one another, and an Arab's enemy is another Arab's friend.

The Boston marathon bombings, which took place on April 15, 2013, resulted in injuries to 264 people and the deaths of 3 people. In the ensuing police chase, one of the perpetrators, Tamerian Tsarnaev, was shot several times and run over by his own brother Dzhokhar. When the dust finally settled, the Boston funeral home that had volunteered to care for Tamerian’s body required a round the clock police guard. However, no cemetery in New England would accept the body. Weeks later, in desperation, the Boston police department appealed to the public to help them find a cemetery. In rural Virginia, Martha Mullen, sipping coffee at Starbucks, heard that appeal and said to herself, “Somebody needs to do something about that.” She decided to be that somebody. Through her efforts, Tsarnaev’s body finally found a burial place at the end of a long, quiet gravel road off Sadie Lane in Doswell, Virginia. Needless to say, when this was discovered by the local community, all sorts of controversy arose. The people of her county were upset, and the family members of others buried in that cemetery rose up in anger. Reached by reporters from the AP by phone, she was asked what her response was to all of the hubbub. Her explanation was simple. Martha calmly said, “Jesus said love your enemies.” He did say precisely that, and that revolutionary call echoed through two millennia of time to minister to a dead Muslim’s grieving family in Boston. Is it ministering to anybody around you?

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

In rallies like those in Johnson’s Ohio tour, friends, neighbors, colleagues and family members who do not conform to the ideology are gradually dehumanized. They are tainted with the despised characteristics inherent in the godless. This attack is waged in highly abstract terms, to negate the reality of concrete, specific and unique human characteristics, to deny the possibility of goodness in those who do not conform. Some human beings, the message goes, are no longer human beings. They are types. This new, exclusive community fosters rigidity, conformity and intolerance. In this new binary world segments of the human race are disqualified from moral and ethical consideration. And because fundamentalist followers live in a binary universe, they are incapable of seeing others as anything more than inverted reflections of themselves. If they seek to destroy nonbelievers to create a Christian America, then nonbelievers must be seeking to destroy them. This belief system negates the possibility of the ethical life. It fails to grasp that goodness must be sought outside the self and that the best defense against evil is to seek it within. When people come to believe that they are immune from evil, that there is no resemblance between themselves and those they define as the enemy, they will inevitably grow to embody the evil they claim to fight. It is only by grasping our own capacity for evil, our own darkness, that we hold our own capacity for evil at bay. When evil is purely external, then moral purification always entails the eradication of others.

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

the following prayer by Dr. Jane Goodall, who was named a UN Messenger of Peace for her continued world efforts, she seems to touch on most aspects of world conflict as we know them today and as they pertain to all living things. Prayer for World Peace We pray to the great Spiritual Power in which we live and move and have our being. We pray that we may at all times keep our minds open to new ideas and shun dogma; that we may grow in our understanding of the nature of all living beings and our connectedness with the natural world; that we may become ever more filled with generosity of spirit and true compassion and love for all life; that we may strive to heal the hurts that we have inflicted on nature and control our greed for material things, knowing that our actions are harming our natural world and the future of our children; that we may value each and every human being for who he is, for who she is, reaching to the spirit that is within,knowing the power of each individual to change the world. We pray for social justice, for the alleviation of the crippling poverty that condemns millions of people around the world to lives of misery—hungry, sick, and utterly without hope. We pray for the children who are starving,who are condemned to homelessness, slave labor, and prostitution, and especially for those forced to fight, to kill and torture even members of their own family. We pray for the victims of violence and war, for those wounded in body and for those wounded in mind. We pray for the multitudes of refugees, forced from their homes to alien places through war or through the utter destruction of their environment. We pray for suffering animals everywhere, for an end to the pain caused by scientific experimentation, intensive farming, fur farming, shooting, trapping, training for entertainment, abusive pet owners, and all other forms of exploitation such as overloading and overworking pack animals, bull fighting, badger baiting, dog and cock fighting and so many more. We pray for an end to cruelty, whether to humans or other animals, for an end to bullying, and torture in all its forms. We pray that we may learn the peace that comes with forgiving and the strength we gain in loving; that we may learn to take nothing for granted in this life; that we may learn to see and understand with our hearts; that we may learn to rejoice in our being. We pray for these things with humility; We pray because of the hope that is within us, and because of a faith in the ultimate triumph of the human spirit; We pray because of our love for Creation, and because of our trust in God. We pray, above all, for peace throughout the world. I love this beautiful and magnanimous prayer. Each request is spelled out clearly and specifically, and it asks that love, peace, and kindness be shown to all of earth’s creatures, not just its human occupants.

The critical infrastructure of Indigenous worlds is, fundamentally, about responsibility and being a good relative. But our responsibilities do not happen only in the realm of political transformation. Caretaking, which we address in the introduction and in Part III, is the basis, too, for vibrant economies that must work fluidly with political structures to reinforce the world we seek to build beyond capitalism. We must thus have faith in our own forms of Indigenous political economy, the critical infrastructures that Huson speaks of so eloquently. We must rigorously study, theorize, enact, and experiment with these forms. While it covers ambitious terrain, The Red Deal at its base provides a program for study, theorization, action, and experimentation. But we must do the work. And the cold, hard truth is that we must not only be willing to do the work on a small scale whenever it suits us—in our own lives, in our families, or even in The Red Nation. We must be willing, as our fearless Wet’suwet’en relatives have done, to enforce these orders on a large scale. In conversation, our The Red Nation comrade Nick Estes stated, “I don’t want to just honor the treaties. I want to enforce them.” We can and should implement these programs in our own communities to alleviate suffering and protect what lands we are still able to caretake under colonial rule. To survive extinction, however, we must enforce Indigenous orders in and amongst those who have made it clear they will not stop their plunder until we are all dead. Settler and imperial nations, military superpowers, multinational corporations, and members of the ruling class are enemies of the Earth and the greatest danger to our future. How will we enforce Indigenous political, scientific, and economic orders to successfully prevent our mass ruin? This is the challenge we confront and pose in The Red Deal, and it is the challenge that all who take up The Red Deal must also confront.

What we have here is a war—the war of matter and spirit. In the classical era, spirit was in harmony with matter. Matter used to condense spirit. What was unseen—the ghost of Hamlet’s father—was seen—in the conscience of the king. The spirit was trapped in the matter of theater. The theater made the unseen, seen. In the Romantic era, spirit overwhelms matter. The glass of champagne can’t contain the bubbles. But never in the history of humanity has spirit been at war with matter. And that is what we have today. The war of banks and religion. It’s what I wrote in Prayers of the Dawn, that in New York City, banks tower over cathedrals. Banks are the temples of America. This is a holy war. Our economy is our religion. When I came back to midtown a week after the attack—I mourned—but not in a personal way—it was a cosmic mourning—something that I could not specify because I didn’t know any of the dead. I felt grief without knowing its origin. Maybe it was the grief of being an immigrant and of not having roots. Not being able to participate in the whole affair as a family member but as a foreigner, as a stranger—estranged in myself and confused—I saw the windows of Bergdorf and Saks—what a theater of the unexpected—my mother would have cried—there were only black curtains, black drapes—showing the mourning of the stores—no mannequins, just veils—black veils. When the mannequins appeared again weeks later—none of them had blond hair. I don’t know if it was because of the mourning rituals or whether the mannequins were afraid to be blond—targets of terrorists. Even they didn’t want to look American. They were out of fashion after the Twin Towers fell. To the point, that even though I had just dyed my hair blond because I was writing Hamlet and Hamlet is blond, I went back to my coiffeur immediately and told him—dye my hair black. It was a matter of life and death, why look like an American. When naturally I look like an Arab and walk like an Egyptian.

I think that today young people come toward marriage as growing, searching men and women; and suddenly marriage and parenthood is represented as a stoppage of all that. I mean, young married people become members of a social community, and come under the authority of a political community. Once children come, even some of our more radical youth feel themselves no longer so free to protest various wrongs - because they need work and on their children's account feel more dependent on, more vulnerable to, the power of a town or city or county. They are expected to join with other consumers. They are expected to prepare the next generation for the next wars and for an expansion of the same, the very same community... I think the Church as I have experienced it during, let's say, thirty years of membership in my order, the Church is speaking less and less to the realities before us. Just one instance is the Church's failure to face and deal with the social and political difficulties of believers. And then when one moves out to another scene, as I have been doing, and meets the people of very mixed religious and ethnic backgrounds, one sees how tragically unresponsive the Church has been - because it has not heard and been moved by the ethical struggles of people on the 'outside,' yet maybe nearer to Christ's own struggle. More and more I see the need for flexibility in the Church. And I feel that one's responsibility to the Church can no longer be expressed by the priest's or parishioner's traditional compliance before powerful and sometimes corrupt 'authority.' I would like to see the resources of the Church brought to bear upon the realities that the Church alone cannot deal with - though it can shed certain light upon many troublesome issues. It is such matters I am discussing now with the families I stay with. I hope we can come upon something new, which will help us in the very real and new situations we are facing, I hope there is a spiritual breakthrough of sorts awaiting us, so that we can learn to live together in a new and stronger and less 'adjusted' way - 'adjusted' to the forces in America which plunder other countries and our own country as well.

Midway through the gruesomely pleasant dinner, Kev became aware that Amelia, who was seated at the end of the table, was unusually quiet. He looked at her closely, realizing her color was off and her cheeks were sweaty. Since he was seated at her immediate left, Kev leaned close and whispered, “What is it?” Amelia gave him a distracted glance. “Ill,” she whispered back, swallowing weakly. “I feel so … Oh, Merripen, do help me away from the table.” Without another word, Kev pushed his chair back and helped her up. Cam, who was at the other end of the long table, looked at them sharply. “Amelia?” “She’s ill,” Kev said. Cam reached them in a flash, his face taut with anxiety. As he gathered Amelia in his arms and carried her, protesting, from the room, one would think she’d suffered a severe injury rather than a probable case of indigestion. “Perhaps I might be of service,” Dr. Harrow said with quiet concern, laying his napkin on the table as he made to follow them. “Thank you,” Win said, smiling at him gratefully. “I’m so glad you’re here.” Kev barely restrained himself from gnashing his teeth in jealousy as Harrow left the room. The rest of the meal was largely neglected, the family going to the main receiving room to wait for a report on Amelia. It took an unnervingly long time for anyone to appear. “What could be the matter?” Beatrix asked plaintively. “Amelia’s never ill.” “She’ll be fine,” Win soothed. “Dr. Harrow will take excellent care of her.” “Perhaps I should go to their room,” Poppy said, “and ask how she is.” But before anyone could offer an opinion, Cam appeared in the doorway of the receiving room. He looked bemused, his hazel eyes vivid as he glanced at the assorted family members around him. He appeared to search for words. Then a dazzling smile appeared despite his obvious effort to moderate it. “No doubt the gadje have a more civilized way to put this,” he said, “but Amelia is with child.” A chorus of happy exclamations greeted the revelation. “What did Amelia say?” Leo asked. Cam’s smile turned wry. “Something to the effect that this wouldn’t be convenient.” Leo laughed quietly. “Children rarely are. But she’ll adore having someone new to manage.

The Swedish royal family’s legitimacy is even more tenuous. The current king of Sweden, Carl XVI Gustaf, is descended neither from noble Viking blood nor even from one of their sixteenth-century warrior kings, but from some random French bloke. When Sweden lost Finland to Russia in 1809, the then king, Gustav IV Adolf—by all accounts as mad as a hamburger—left for exile. To fill his throne and, it is thought, as a sop to Napoleon whose help Sweden hoped to secure against Russia in reclaiming Finland, the finger of fate ended up pointing at a French marshal by the name of Jean-Baptiste Bernadotte (who also happened to be the husband of Napoleon’s beloved Desirée). Upon his arrival in Stockholm, the fact that Bernadotte had actually once fought against the Swedes in Germany was quickly forgotten, as was his name, which was changed to Charles XIV John. This, though, is where the assimilation ended: the notoriously short-tempered Charles XIV John attempted to speak Swedish to his new subjects just the once, meeting with such deafening laughter that he never bothered again (there is an echo of this in the apparently endless delight afforded the Danes by the thickly accented attempts at their language by their current queen’s consort, the portly French aristocrat Henri de Monpezat). On the subject of his new country, the forefather of Sweden’s current royal family was withering: “The wine is terrible, the people without temperament, and even the sun radiates no warmth,” the arriviste king is alleged to have said. The current king is generally considered to be a bit bumbling, but he can at least speak Swedish, usually stands where he is told, and waves enthusiastically. At least, that was the perception until 2010, when the long-whispered rumors of his rampant philandering were finally exposed in a book, Den motvillige monarken (The Reluctant Monarch). Sweden’s tabloids salivated over gory details of the king’s relationships with numerous exotic women, his visits to strip clubs, and his fraternizing with members of the underworld. Hardly appropriate behavior for the chairman of the World Scout Foundation. (The exposé followed allegations that the father of the king’s German-Brazilian wife, Queen Silvia, was a member of the Nazi party. Awkward.) These days, whenever I see Carl Gustaf performing his official duties I can’t shake the feeling that he would much prefer to be trussed up in a dominatrix’s cellar. The

In real life I fell easily under the spell of all traveling artists. En route to New Orleans, entertainments of many kinds would stop over in those days for a single performance in Jackson's Century Theatre. Then, as now, my imagination was magnetized toward transient artists - toward the transience as much as the artists. I must have seen "Acrobats in a Park" at the time I wrote the story as exotic, free of any experience as I knew it. At the center of the little story is the Zorro's act: the feat of erecting a structure of their bodies that holds together, interlocked, and stands like a wall. Writing about the family act, I was writing about the family itself, its strength as a unit, testing its frailty under stress. I treated it in an artificial and oddly formal way; the stronghold of the family is put on view as a structure built each night; on the night before the story opens, the Wall has come down when the most vulnerable member slips, and the act is done for. But from various points within it and from outside it, I've been writing about the structure of the family in stories and novels ever since. In spite of my uncompromising approach to it, my fundamental story form might have been trying to announce itself to me.

Early in the twenty-first century a device had been introduced which allowed printed text from any book to be downloaded to a small hand-held device. A world already holding a phone to its ear or staring at it to write trivial messages rather than look at the world around them now had one more such human interaction killer. No longer did people have to walk into a book store and interact with another human being to purchase a book. No longer were they forced to say hello to the delivery man as he dropped off books they had ordered by computer. No longer would they be able to lend a book to a workmate or family member. They could hold a piece of metal or plastic in their hands and read the text coldly flowing across the small screen devoid of the warmth and feeling beyond the words which had been the author’s intent. Within half a century, real books had become extinct. No longer was a book a friend who would take you by the hand and lead you on a great adventure. Gone was the beckoning cover creating an image in the reader’s mind which they could glance at even while reading. Absent was that wonderful smell of a new book when it is first cracked open. Even used books had a scent which spoke of distant places and other worlds. As the book went, so had society gone.

It is worth remarking that, in 1984, the members of the Party are compelled to conform to a sexual ethic of more than Puritan severity. In Brave New World, on the other hand, all are permitted to indulge their sex­ual impulses without let or hindrance. The society de­scribed in Orwell's fable is a society permanently at war, and the aim of its rulers is first, of course, to exercise power for its own delightful sake and, second, to keep their subjects in that state of constant tension which a state of constant war demands of those who wage it. By crusading against sexuality the bosses are able to maintain the required tension in their followers and at the same time can satisfy their lust for power in a most gratifying way. The society described in Brave New World is a world-state, in which war has been eliminated and where the first aim of the rulers is at all costs to keep their subjects from making trouble. This they achieve by (among other methods) legaliz­ing a degree of sexual freedom (made possible by the abolition of the family) that practically guarantees the Brave New Worlders against any form of destruc­tive (or creative) emotional tension. In 1984 the lust for power is satisfied by inflicting pain; in Brave New World, by inflicting a hardly less humiliating pleasure.

The period before fifty thousand years ago was a busy time in Eurasia, with multiple human populations arriving from Africa beginning at least 1.8 million years ago. These populations split into sister groups, diverged, and mixed again with each other and with new arrivals. Most of those groups have since gone extinct, at least in their “pure” forms. We have known for a while, from skeletons and archaeology, that there was some impressive human diversity prior to the migration of modern humans out of Africa. However, we did not know before ancient DNA was extracted and studied that Eurasia was a locus of human evolution that rivaled Africa. Against this background, the fierce debates about whether modern humans and Neanderthals interbred when they met in western Eurasia—which have been definitively resolved in favor of interbreeding events that made a contribution to billions of people living today—seem merely anticipatory. Europe is a peninsula, a modest-sized tip of Eurasia. Given the wide diversity of Denisovans and Neanderthals—already represented in DNA sequences from at least three populations separated from each other by hundreds of thousands of years, namely Siberian Denisovans, Australo-Denisovans, and Neanderthals—the right way to view these populations is as members of a loosely related family of highly evolved archaic humans who inhabited a vast region of Eurasia.

Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.

It is a painful irony that silent movies were driven out of existence just as they were reaching a kind of glorious summit of creativity and imagination, so that some of the best silent movies were also some of the last ones. Of no film was that more true than Wings, which opened on August 12 at the Criterion Theatre in New York, with a dedication to Charles Lindbergh. The film was the conception of John Monk Saunders, a bright young man from Minnesota who was also a Rhodes scholar, a gifted writer, a handsome philanderer, and a drinker, not necessarily in that order. In the early 1920s, Saunders met and became friends with the film producer Jesse Lasky and Lasky’s wife, Bessie. Saunders was an uncommonly charming fellow, and he persuaded Lasky to buy a half-finished novel he had written about aerial combat in the First World War. Fired with excitement, Lasky gave Saunders a record $39,000 for the idea and put him to work on a script. Had Lasky known that Saunders was sleeping with his wife, he might not have been quite so generous. Lasky’s choice for director was unexpected but inspired. William Wellman was thirty years old and had no experience of making big movies—and at $2 million Wings was the biggest movie Paramount had ever undertaken. At a time when top-rank directors like Ernst Lubitsch were paid $175,000 a picture, Wellman was given a salary of $250 a week. But he had one advantage over every other director in Hollywood: he was a World War I flying ace and intimately understood the beauty and enchantment of flight as well as the fearful mayhem of aerial combat. No other filmmaker has ever used technical proficiency to better advantage. Wellman had had a busy life already. Born into a well-to-do family in Brookline, Massachusetts, he had been a high school dropout, a professional ice hockey player, a volunteer in the French Foreign Legion, and a member of the celebrated Lafayette Escadrille flying squad. Both France and the United States had decorated him for gallantry. After the war he became friends with Douglas Fairbanks, who got him a job at the Goldwyn studios as an actor. Wellman hated acting and switched to directing. He became what was known as a contract director, churning out low-budget westerns and other B movies. Always temperamental, he was frequently fired from jobs, once for slapping an actress. He was a startling choice to be put in charge of such a challenging epic. To the astonishment of everyone, he now made one of the most intelligent, moving, and thrilling pictures ever made. Nothing was faked. Whatever the pilot saw in real life the audiences saw on the screen. When clouds or exploding dirigibles were seen outside airplane windows they were real objects filmed in real time. Wellman mounted cameras inside the cockpits looking out, so that the audiences had the sensation of sitting at the pilots’ shoulders, and outside the cockpit looking in, allowing close-up views of the pilots’ reactions. Richard Arlen and Buddy Rogers, the two male stars of the picture, had to be their own cameramen, activating cameras with a remote-control button.

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

Sacrosanctis was in fact the public face of a corporate conspiracy between the leading men of three powerful European families: the Medici (in the form of Pope Leo); Jakob Fugger, head of the Augsburg banking and mining dynasty and a man often said to have been the richest in human history; and Albert, archbishop of Mainz, a member of the politically influential Hohenzollern dynasty and (not coincidentally) the man to whom Luther mailed the first copy of his Theses. The nature of the agreement between these three was broadly thus: Albert, who was already archbishop of Magdeburg, had been permitted by the pope to become archbishop of Mainz at the same time – which made him the most senior churchman in Germany, and meant he controlled two of the seven electoral votes which determined the identity of the German emperor. (His brother already controlled a third.) Vast fees were due to Rome as a tax on taking office as an archbishop – but Albert could afford these, thanks to a loan from Fugger, who advanced the money on the basis that he would have the Hohenzollern and their electoral votes in his pocket. Albert, for his part, promised Leo he would do all he could to make sure that German Christians bought as many indulgences as possible, partly because his share of the proceeds could repay his debt to Fugger and partly so that funds would flow rapidly to Leo in Rome for the completion of St Peter’s. For the parties involved this was a neat arrangement by which they all got what they wanted – so long as the faithful did their part and kept pumping money into pardons.

she feels lucky to have a job, but she is pretty blunt about what it is like to work at Walmart: she hates it. She’s worked at the local Walmart for nine years now, spending long hours on her feet waiting on customers and wrestling heavy merchandise around the store. But that’s not the part that galls her. Last year, management told the employees that they would get a significant raise. While driving to work or sorting laundry, Gina thought about how she could spend that extra money. Do some repairs around the house. Or set aside a few dollars in case of an emergency. Or help her sons, because “that’s what moms do.” And just before drifting off to sleep, she’d think about how she hadn’t had any new clothes in years. Maybe, just maybe. For weeks, she smiled at the notion. She thought about how Walmart was finally going to show some sign of respect for the work she and her coworkers did. She rolled the phrase over in her mind: “significant raise.” She imagined what that might mean. Maybe $2.00 more an hour? Or $2.50? That could add up to $80 a week, even $100. The thought was delicious. Then the day arrived when she received the letter informing her of the raise: 21 cents an hour. A whopping 21 cents. For a grand total of $1.68 a day, $8.40 a week. Gina described holding the letter and looking at it and feeling like it was “a spit in the face.” As she talked about the minuscule raise, her voice filled with anger. Anger, tinged with fear. Walmart could dump all over her, but she knew she would take it. She still needed this job. They could treat her like dirt, and she would still have to show up. And that’s exactly what they did. In 2015, Walmart made $14.69 billion in profits, and Walmart’s investors pocketed $10.4 billion from dividends and share repurchases—and Gina got 21 cents an hour more. This isn’t a story of shared sacrifice. It’s not a story about a company that is struggling to keep its doors open in tough times. This isn’t a small business that can’t afford generous raises. Just the opposite: this is a fabulously wealthy company making big bucks off the Ginas of the world. There are seven members of the Walton family, Walmart’s major shareholders, on the Forbes list of the country’s four hundred richest people, and together these seven Waltons have as much wealth as about 130 million other Americans. Seven people—not enough to fill the lineup of a softball team—and they have more money than 40 percent of our nation’s population put together. Walmart routinely squeezes its workers, not because it has to, but because it can. The idea that when the company does well, the employees do well, too, clearly doesn’t apply to giants like this one. Walmart is the largest employer in the country. More than a million and a half Americans are working to make this corporation among the most profitable in the world. Meanwhile, Gina points out that at her store, “almost all the young people are on food stamps.” And it’s not just her store. Across the country, Walmart pays such low wages that many of its employees rely on food stamps, rent assistance, Medicaid, and a mix of other government benefits, just to stay out of poverty. The

Because the drug war has been waged almost exclusively in poor communities of color, when drug offenders are released, they are generally returned to racially segregated ghetto communities--the places they call home. In many cities, the re-entry phenomenon is highly concentrated in a small number of neighborhoods. According to one study, during a twelve-year period, the number of prisoners returning home to "core counties"--those counties that contain the inner city of a metropolitan area--tripled. The effects are felt throughout the United States. In interviews with one hundred residents of two Tallahassee, Florida communities, researchers found that nearly every one of them had experienced or expected to experience the return of a family member from prison. Similarly, a survey of families living in the Robert Taylor Homes in Chicago found that the majority of residents either had a family member in prison or expected one to return from prison within the next two years. Fully 70 percent of men between the ages of eighteen and forty-five in the impoverished and overwhelmingly black North Lawndale neighborhood on Chicago's West Side are ex-offenders, saddled for life with a criminal record. The majority (60 percent) were incarcerated for drug offenses. These neighborhoods are a minefield for parolees, for a standard condition of parole is a promise not to associate with felons. As Paula Wolff, a senior executive at Chicago Metropolis 2020 observes, in these ghetto neighborhoods, "It is hard for a parolee to walk to the corner store to get a carton of milk without being subject to a parole violation.

The black magic that evil-minded people of all religions practice for their ugly and inhuman motives. The modern world ignores that and even do not believe in it; however, it exists, and it sufficiently works too. When I was an assistant editor, in an evening newspaper, I edited and published such stories. As a believer, I believe that. However, not that can affect everyone; otherwise, every human would have been under the attack of it. No one can explain and define black magic and such practices. The scientists today fail to recognize such a phenomenon; therefore, routes are open for black magic to proceeds its practices without hindrances. One can search online websites, and YouTube; it will realize a large number of the victims of that the evil practice by evil-minded peoples of various societies. The magic, black magic, or evil power exists, and it works too. Evil power causes, effects, and appears, as diseases and psychological issues since no one can realize, trace, and prove that horror practice; it is the secret and privilege of the evil-minded people that law fails to catch and punish them, for such crime. I exemplify here, the two events briefly, one a very authentic that I suffered from it and another, a person, who also became a victim of it. The first, when I landed on the soil of the Netherlands, I thought, I was in the safest place; however, within one year, I faced the incident, which was a practice of my family, involving my brothers, my country mates, who lived in the Netherlands. The most suspected were the evil-minded people of the Ahmadiyya movement of Surinam people, and possibly my ex-wife and a Pakistani couple. I had seen the evidence of the black magic, which my family did upon me, but I could not trace the reality of other suspected ones that destroyed my career, future, health, and even life. The second, a Pakistani, who lived in Germany, for several years, as an active member of the Ahmadiyya Movement, he told me his story briefly, during a trip to London, attending a literary gathering. He received a gold medal for his poetry work, and also he served Ahmadiyya TV channel; however when he became a real Muslim; as a result, Ahmadiyya worriers turned against him. When they could not force him to back in their group, they practiced the devil's work to punish him. The symptoms of magic were well-known to me that he told me since I bore that on my body too. The multiple other stories that reveal that the Ahmadiyya Movement, possibly practices black magic ways, to achieve its goals. As my observation, they involve, to eliminate Muslim Imams and scholars, who cause the failure of that new religion and false prophet, claiming as Jesus. I am a victim of their such practices. Social Media and such websites are a stronghold of their activities. In Pakistan, they are active, in the guise of the real Muslims, to dodge the simple ones, as they do in Europe and other parts of the word. Such possibility and chance can be possible that use of drugs and chemicals, to defeat their opponents, it needs, wide-scale investigation to save, the humanity. The incident that occurred to me, in the Netherlands, in 1980, I tried and appealed to the authorities of the Netherlands, but they openly refused to cooperate that. However, I still hope and look forward to any miracle that someone from somewhere gives the courage to verify that.

—a slave was owned by a Continental Army soldier who'd been killed in the French and Indian War. The slave looked after the soldier's widow. He did everything, from dawn to dark didn't stop doing what needed to be done. He chopped and hauled the wood, gathered the crops, excavated and built a cabbage house and stowed the cabbages there, stored the pumpkins, buried the apples, turnips, and potatoes in the ground for winter, stacked the rye and wheat in the barn, slaughtered the pig, salted the pork, slaughtered the cow and corned the beef, until one day the widow married him and they had three sons. And those sons married Gouldtown girls whose families reached back to the settlement's origins in the 1600s, families that by the Revolution were all intermarried and thickly intermingled. One or another or all of them, she said, were descendants of the Indian from the large Lenape settlement at Indian Fields who married a Swede—locally Swedes and Finns had superseded the original Dutch settlers—and who had five children with her; one or another or all were descendants of the two mulatto brothers brought from the West Indies on a trading ship that sailed up the river from Greenwich to Bridgeton, where they were indentured to the landowners who had paid their passage and who themselves later paid the passage of two Dutch sisters to come from Holland to become their wives; one or another or all were descendants of the granddaughter of John Fenwick, an English baronet's son, a cavalry officer in Cromwell's Commonwealth army and a member of the Society of Friends who died in New Jersey not that many years after New Cesarea (the province lying between the Hudson and the Delaware that was deeded by the brother of the king of England to two English proprietors) became New Jersey.

Missy and I haven’t spent a lot of time asking God why Mia was born with her difficulties. We have accepted that it’s yet another opportunity to glorify Him. A couple of years after Mia was born, one of the nurses at St. Francis Medical Center in Monroe called Missy. The nurse told her that there was a couple at the hospital, and they had just given birth to a baby with a cleft lip and soft palate. The couple was really struggling with the shock, and the nurse told Missy she remembered how we handled it. Missy and I went to the hospital and talked to the parents. Missy told the nurses to call us whenever a similar situation occurred. A few months later, Missy and Mia were in Dallas for a checkup. The nurse from St. Francis called Missy and told her there was another baby born with the same condition. Since Missy was out of town, she called me. “Jason, you have to go up there,” she said. “I can’t do this,” I said. “The parents are devastated,” she said. “You have to go.” “I can’t,” I said. After I hung up the phone, I thought about the situation for several minutes. I remembered how Missy and I felt when Mia was born, and I knew the parents at the hospital needed all the support in the world. I called Missy back and told her I was going. When I walked into the hospital room, the parents were there with some family members. Everybody was crying, and it seemed like the normal joy of a child being born was missing. They looked at me like, “Who is this guy?” I was so quiet I could have heard a pin drop. Their new son was with the other babies in the nursery, and I could see him through the glass wall that separated the waiting room and the nursery. I’d brought along before-and-after photos of Mia. I took them out of my pocket and held them up. “I have a girl named Mia, and when she was born she looked a lot like him,” I said. “All I can tell you is that you can make it through this. It is going to be okay.

I see a direct connection between the Fuenta Magna Bowl and Ogma, I believe the former is an authentic yet misplaced artifact that has its origins in the Middle East as the Irish/Celtic mythology as well. Ogma -being the god/originator of speech and language- carries the syllable of 'Og' in his name (according to a renowned authority on Irish Mythology, James Swagger) which signals some process of initiation through which other members could join into this culture. His family connections were confused (according to, The Dictionary Of Mythology) but it is said that he was the brother of Dagda and Lugh; and Dagda owned a magical cauldron known as Undry, which was always full and used to satisfy his enormous appetite. The [Tales depict Dagda as a figure of immense power, armed with a magic club to kill nine men with one blow]. This symbolism shows another remarkable link, however, to ancient Egypt with the Nine Bows representing its enemies. With Richard Cassaro's work, we now know the significance of the Godself icon which we see on the Fuenta Magna Bowl; and yet my observation and surprise here lies in the fact that the Godself icon could simply refer to Dagda being a figure of immense power, but what is more astounding is when I found that the Latin word caldaria (whence 'cauldron' was taken) means a 'cooking pot'. This is indeed amazing, but that's not all! This Latin word has its etymological roots in the Semitic languages, where the Old Babylonian word 'kid' meaning 'to cut/soften/dissolve' got preserved into Arabic with the same meaning as well and even a new word got derived therefrom: 'kidr'; which literally means a 'cooking pot'. It also happens to refer to one of God's names (in Islam) with the meaning of: Almighty. Moreover, the word 'Undry' could be looked at as if it were composed of two syllables: Un and Dry, with 'Un' signaling a continuous action in present and 'Dry' meaning 'to generate' and 'pour out' in the Semitic language.

Over those 20,000 years humankind moved from hunting mammoth with stone-tipped spears to exploring the solar system with spaceships not thanks to the evolution of more dexterous hands or bigger brains (our brains today seem actually to be smaller).17 Instead, the crucial factor in our conquest of the world was our ability to connect many humans to one another.18 Humans nowadays completely dominate the planet not because the individual human is far smarter and more nimble-fingered than the individual chimp or wolf, but because Homo sapiens is the only species on earth capable of co-operating flexibly in large numbers. Intelligence and toolmaking were obviously very important as well. But if humans had not learned to cooperate flexibly in large numbers, our crafty brains and deft hands would still be splitting flint stones rather than uranium atoms. If cooperation is the key, how come the ants and bees did not beat us to the nuclear bomb even though they learned to cooperate en masse millions of years before us? Because their cooperation lacks flexibility. Bees cooperate in very sophisticated ways, but they cannot reinvent their social system overnight. If a hive faces a new threat or a new opportunity, the bees cannot, for example, guillotine the queen and establish a republic. Social mammals such as elephants and chimpanzees cooperate far more flexibly than bees, but they do so only with small numbers of friends and family members. Their cooperation is based on personal acquaintance. If I am a chimpanzee and you are a chimpanzee and I want to cooperate with you, I must know you personally: what kind of chimp are you? Are you a nice chimp? Are you an evil chimp? How can I cooperate with you if I don’t know you? To the best of our knowledge, only Sapiens can cooperate in very flexible ways with countless numbers of strangers. This concrete capability – rather than an eternal soul or some unique kind of consciousness – explains our mastery of planet Earth. Long

Millions of us daily take advantage of [Skype], delighted to carry the severed heads of family members under our arms as we move from the deck to the cool of inside, or steering them around our new homes, bobbing them like babies on a seasickening tour. Skype can be a wonderful consolation prize in the ongoing tournament of globalization, though typically the first place it transforms us is to ourselves. How often are the initial seconds of a video's call takeoff occupied by two wary, diagonal glances, with a quick muss or flick of the hair, or a more generous tilt of the screen in respect to the chin? Please attend to your own mask first. Yet, despite the obvious cheer of seeing a faraway face, lonesomeness surely persists in the impossibility of eye contact. You can offer up your eyes to the other person, but your own view will be of the webcam's unwarm aperture. ... The problem lies in the fact that we can't bring our silence with us through walls. In phone conversations, while silence can be both awkward and intimate, there is no doubt that each of you inhabits the same darkness, breathing the same dead air. Perversely, a phone silence is a thick rope tying two speakers together in the private void of their suspended conversation. This binding may be unpleasant and to be avoided, but it isn't as estranging as its visual counterpart. When talk runs to ground on Skype, and if the purpose of the call is to chat, I can quickly sense that my silence isn't their silence. For some reason silence can't cross the membrane of the computer screen as it can uncoil down phone lines. While we may be lulled into thinking that a Skype call, being visual, is more akin to a hang-out than a phone conversation, it is in many ways more demanding than its aural predecessor. Not until Skype has it become clear how much companionable quiet has depended on co-inhabiting an atmosphere, with a simple act of sharing the particulars of a place -- the objects in the room, the light through the window -- offering a lovely alternative to talk.

Although a youth culture was in evidence by the 1950s, the first obvious and dramatic manifestation of a culture generated by peer-orientation was the hippie counterculture of the 1960s and 1970s. The Canadian media theorist Marshall McLuhan called it “the new tribalism of the Electric Age.” Hair and dress and music played a significant part in shaping this culture, but what defined it more than anything was its glorification of the peer attachment that gave rise to it. Friends took precedence over family. Physical contact and connection with peers were pursued; the brotherhood of the pop tribe was declared, as in the generation-based “Woodstock nation.” The peer group was the true home. “Don't trust anyone over thirty” became the byword of youth who went far beyond a healthy critique of their elders to a militant rejection of tradition. The degeneration of that culture into alienation and drug use, on the one hand, and its co-optation for commercial purposes by the very mainstream institutions it was rebelling against were almost predictable. The wisdom of well-seasoned cultures has accumulated over hundreds and sometimes thousands of years. Healthy cultures also contain rituals and customs and ways of doing things that protect us from ourselves and safeguard values important to human life, even when we are not conscious of what such values are. An evolved culture needs to have some art and music that one can grow into, symbols that convey deeper meanings to existence and models that inspire greatness. Most important of all, a culture must protect its essence and its ability to reproduce itself — the attachment of children to their parents. The culture generated by peer orientation contains no wisdom, does not protect its members from themselves, creates only fleeting fads, and worships idols hollow of value or meaning. It symbolizes only the undeveloped ego of callow youth and destroys child-parent attachments. We may observe the cheapening of cultural values with each new peer-oriented generation. For all its self-delusion and smug isolation from the adult world, the Woodstock “tribe” still embraced universal values of peace, freedom, and brotherhood. Today's mass musical gatherings are about little more than style, ego, tribal exuberance, and dollars.

In April, Dr. Vladimir (Zev) Zelenko, M.D., an upstate New York physician and early HCQ adopter, reproduced Dr. Didier Raoult’s “startling successes” by dramatically reducing expected mortalities among 800 patients Zelenko treated with the HCQ cocktail.29 By late April of 2020, US doctors were widely prescribing HCQ to patients and family members, reporting outstanding results, and taking it themselves prophylactically. In May 2020, Dr. Harvey Risch, M.D., Ph.D. published the most comprehensive study, to date, on HCQ’s efficacy against COVID. Risch is Yale University’s super-eminent Professor of Epidemiology, an illustrious world authority on the analysis of aggregate clinical data. Dr. Risch concluded that evidence is unequivocal for early and safe use of the HCQ cocktail. Dr. Risch published his work—a meta-analysis reviewing five outpatient studies—in affiliation with the Johns Hopkins Bloomberg School of Public Health in the American Journal of Epidemiology, under the urgent title, “Early Outpatient Treatment of Symptomatic, High-Risk COVID-19 Patients that Should be Ramped-Up Immediately as Key to Pandemic Crisis.”30 He further demonstrated, with specificity, how HCQ’s critics—largely funded by Bill Gates and Dr. Tony Fauci31—had misinterpreted, misstated, and misreported negative results by employing faulty protocols, most of which showed HCQ efficacy administered without zinc and Zithromax which were known to be helpful. But their main trick for ensuring the protocols failed was to wait until late in the disease process before administering HCQ—when it is known to be ineffective. Dr. Risch noted that evidence against HCQ used late in the course of the disease is irrelevant. While acknowledging that Dr. Didier Raoult’s powerful French studies favoring HCQ efficacy were not randomized, Risch argued that the results were, nevertheless, so stunning as to far outweigh that deficit: “The first study of HCQ + AZ [ . . . ] showed a 50-fold benefit of HCQ + AZ vs. standard of care . . . This is such an enormous difference that it cannot be ignored despite lack of randomization.”32 Risch has pointed out that the supposed need for randomized placebo-controlled trials is a shibboleth. In 2014 the Cochrane Collaboration proved in a landmark meta-analysis of 10,000 studies, that observational studies of the kind produced by Didier Raoult are equal

Anna Chapman was born Anna Vasil’yevna Kushchyenko, in Volgograd, formally Stalingrad, Russia, an important Russian industrial city. During the Battle of Stalingrad in World War II, the city became famous for its resistance against the German Army. As a matter of personal history, I had an uncle, by marriage that was killed in this battle. Many historians consider the battle of Stalingrad the largest and bloodiest battle in the history of warfare. Anna earned her master's degree in economics in Moscow. Her father at the time was employed by the Soviet embassy in Nairobi, Kenya, where he allegedly was a senior KGB agent. After her marriage to Alex Chapman, Anna became a British subject and held a British passport. For a time Alex and Anna lived in London where among other places, she worked for Barclays Bank. In 2009 Anna Chapman left her husband and London, and moved to New York City, living at 20 Exchange Place, in the Wall Street area of downtown Manhattan. In 2009, after a slow start, she enlarged her real-estate business, having as many as 50 employees. Chapman, using her real name worked in the Russian “Illegals Program,” a group of sleeper agents, when an undercover FBI agent, in a New York coffee shop, offered to get her a fake passport, which she accepted. On her father’s advice she handed the passport over to the NYPD, however it still led to her arrest. Ten Russian agents including Anna Chapman were arrested, after having been observed for years, on charges which included money laundering and suspicion of spying for Russia. This led to the largest prisoner swap between the United States and Russia since 1986. On July 8, 2010 the swap was completed at the Vienna International Airport. Five days later the British Home Office revoked Anna’s citizenship preventing her return to England. In December of 2010 Anna Chapman reappeared when she was appointed to the public council of the Young Guard of United Russia, where she was involved in the education of young people. The following month Chapman began hosting a weekly TV show in Russia called Secrets of the World and in June of 2011 she was appointed as editor of Venture Business News magazine. In 2012, the FBI released information that Anna Chapman attempted to snare a senior member of President Barack Obama's cabinet, in what was termed a “Honey Trap.” After the 2008 financial meltdown, sources suggest that Anna may have targeted the dapper Peter Orzag, who was divorced in 2006 and served as Special Assistant to the President, for Economic Policy. Between 2007 and 2010 he was involved in the drafting of the federal budget for the Obama Administration and may have been an appealing target to the FSB, the Russian Intelligence Agency. During Orzag’s time as a federal employee, he frequently came to New York City, where associating with Anna could have been a natural fit, considering her financial and economics background. Coincidently, Orzag resigned from his federal position the same month that Chapman was arrested. Following this, Orzag took a job at Citigroup as Vice President of Global Banking. In 2009, he fathered a child with his former girlfriend, Claire Milonas, the daughter of Greek shipping executive, Spiros Milonas, chairman and President of Ionian Management Inc. In September of 2010, Orzag married Bianna Golodryga, the popular news and finance anchor at Yahoo and a contributor to MSNBC's Morning Joe. She also had co-anchored the weekend edition of ABC's Good Morning America. Not surprisingly Bianna was born in in Moldova, Soviet Union, and in 1980, her family moved to Houston, Texas. She graduated from the University of Texas at Austin, with a degree in Russian/East European & Eurasian studies and has a minor in economics. They have two children. Yes, she is fluent in Russian! Presently Orszag is a banker and economist, and a Vice Chairman of investment banking and Managing Director at Lazard.