Northeast People Quotes

These kids don't have a little brother working in the coal mine, they don't have a little sister coughing her lungs out in the looms of the big mill towns of the Northeast. Why? Because we organized; we broke the back of the sweatshops in this country; we have child labor laws. Those were not benevolent gifts from enlightened management. They were fought for, they were bled for, they were died for by working people, by people like us. Kids ought to know that.

Once the caravan reached the Kashmir Valley between the Great Himalayas and the Pir Panjal Range, in the northernmost region of the Indian subcontinent, Jesus continued the journey with a small group of locals until he completed the last leg on his own, guided from one place to another by the local people. Some weeks later, he made it to the Indian Himalayan region where Jesus was greeted by some Buddhist monks and with whom he sojourned for some time. From that location, he then went to live in the city of Rishikesh, in India's northern state of Uttarakhand, spending most of his time meditating in a cave known as Vashishta Gufa, on the banks of the River Ganga. Jesus lived in those lands for many months before he continued traveling to the northeast, until he arrived in the Kingdom of Magadha, in what is presently West-central Bihar. It so happened that it was here, in Magadha, that Jesus met Mari for the first time, the woman better known today as Mary Magdalene...

The hands of those I meet are dumbly eloquent to me. The touch of some hands is an impertinence. I have met people so empty of joy, that when I clasped their frosty finger-tips, it seemed as if I were shaking hands with a northeast storm. Others there are whose hands have sunbeams in them, so that their grasp warms my heart. It may be only the clinging touch of a child's hand; but there is as much potential sunshine in it for me as there is in a loving glance for others. A hearty handshake or a friendly letter gives me genuine pleasure.

There are almost no Native Americans in New York City, and very few in all of the Northeast. It isn’t right that people are not terrified by this because this is a terrifying thing that happened to a vast population.

I was born in a village in the northeast, and it wasn’t until I was quite big that I saw my first train. I climbed up and down the station bridge, quite unaware that its function was to permit people to cross from one track to another. I was convinced that the bridge had been provided to lend an exotic touch and to make the station premises a place of pleasant diversity, like some foreign playground. I remained under this delusion for quite a long time, and it was for me a very refined amusement indeed to climb up and down the bridge. I thought that it was one of the most elegant services provided by the railways. When later I discovered that the bridge was nothing more than a utilitarian device, I lost all interest in it. Again, when as a child I saw photographs of subway trains in picture books, it never occurred to me that they had been invented out of practical necessity; I could only suppose that riding underground instead of on the surface must be a novel and delightful pastime. I have been sickly ever since I was a child and have frequently been confined to bed. How often as I lay there I used to think what uninspired decorations sheets and pillow cases make. It wasn’t until I was about twenty that I realized that they actually served a practical purpose, and this revelation of human dullness stirred dark depression in me.

I travelled through the Northwest considerably during the winter of 1860-61. We had customers in all the little towns in southwest Wisconsin, southeast Minnesota and northeast Iowa. These generally knew I had been a captain in the regular army and had served through the Mexican war. Consequently wherever I stopped for the night, some of the people would come to the public house where I was, and sit till a late hour discussing the probabilities of the future.

Kiswahili ni lugha rasmi ya nchi za Tanzania, Kenya na Uganda. Ni lugha isiyo rasmi ya nchi za Rwanda, Burundi, Msumbiji na Jamhuri ya Kidemokrasia ya Kongo. Lugha ya Kiswahili ni mali ya nchi za Afrika ya Mashariki, si mali ya nchi za Afrika Mashariki peke yake. Pia, Kiswahili ni lugha rasmi ya Umoja wa Afrika; pamoja na Kiarabu, Kiingereza, Kifaransa, Kireno na Kihispania. Kiswahili ni lugha inayozungumzwa zaidi nchini Tanzania kuliko nchi nyingine yoyote ile, duniani.

I can't pretend it isn't about my life, she said to me once, it is m life. It's a difficult thing to live in a country that has erased your past. She fell silent, and the sensation created by her words -- I remember experiencing it as a subtle shift in the air pressure of the room -- deepened in the silence, so that all we could hear was the going and coming outside my office door. She had closed her eyes for a moment, as though she had fallen asleep. But then she continued, her shut eyelids now trembling. There are almost no Native Americans in New York City, and very few in all of the Northeast. It isn't right that people are not terrified by this because this is a terrifying thing that happened to a vast population. And it's not in the past, it is still with us today:; at least, it's still with me.

And whether or not the educators who are trying to raise up America's students can actually set and meet higher academic standards, our cultural values make their job next to impossible. It's so much easier for pundits and politicians to point out figures and blame the people who are in the trenches every day than it is to get in there with them, or even to find out what actually goes on in those trenches. It's so much easier for parents to blame teachers when their kids get in trouble than to do the heavy lifting required at home to keep kids on track. And it's so much easier for us as a nation to cross our fingers and hope that we'll "get lucky" with the innovative "solutions" being tested on America's schools today than it is for us to roll up our sleeves and invest our own time, talent, and money in the schools that are even now-- with or without us-- shaping our nation's future.

The waters that fed the Missouri had once flowed northeast into Hudson Bay, not south toward the Gulf of Mexico.

You had no idea that the Northeast was the place where rich important people determine what the rest of the country will read and listen to and think about.

There is an ethnic component lurking in the background of my story. In our race-conscious society, our vocabulary often extends no further than the color of someone's skin - black people, Asians, white privilege. Sometimes these broad categories are useful. But to understand my story, you have to delve into the details.I may be white, but I do not identify with the WASPs of the Northeast. Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty's the family tradition. Their ancestors were day laborers in the southern slave economy, sharecroppers after that, coal miners after that, and machinists and mill workers during more recent times. Americans call them hillbillies, rednecks or white trash. I call them neighbors, friends and family.

bicycle.” The man—his name-tag said DIMITRI, HATCHERY SUPERVISOR—gestured toward the area where bicycles were standing in racks. He had met her at the door, unsurprised by her arrival. Obviously he had been notified that she was on her way. Claire nodded. Confined to the Birthing Unit and its surrounding grounds for over a year now, she had not needed any kind of transportation. And she had walked here, carrying her small case of belongings, from the Birthmothers’ area to the northeast. It wasn’t far, and she knew the route, but after so many months, everything seemed new and unfamiliar. She had passed the school and saw children at their required exercise in the recreation field. None seemed to recognize her, though they looked curiously at the young woman walking along the path at midday. It was unusual. Most people were at their jobs. Those who needed to

The word “Establishment” is a general term for the power elite in international finance, business, the professions and government, largely from the northeast, who wield most of the power regardless of who is in the White House. Most people are unaware of the existence of this “legitimate Mafia.” Yet the power of the Establishment makes itself felt from the professor who seeks a foundation grant, to the candidate for a cabinet post or State Department job. It affects the nation’s policies in almost every area.

Kiswahili ni lugha ya Kibantu na lugha kuu ya kimataifa ya biashara ya Afrika ya Mashariki ambayo; maneno yake mengi yamepokewa kutoka katika lugha za Kiarabu, Kireno, Kiingereza, Kihindi, Kijerumani na Kifaransa, kutoka kwa wakoloni waliyoitawala pwani ya Afrika ya Mashariki katika kipindi cha karne tano zilizopita. Lugha ya Kiswahili ilitokana na lugha za Kisabaki za Afrika Mashariki; ambazo nazo zilitokana na Lugha za Kibantu za Pwani ya Kaskazini Mashariki za Tanzania na Kenya, zilizotokana na lugha zaidi ya 500 za Kibantu za Afrika ya Kusini na Kati. Lugha za Kibantu zilitokana na lugha za Kibantoidi, ambazo ni lugha zenye asili ya Kibantu za kusini mwa eneo la Wabantu, zilizotokana na jamii ya lugha za Kikongo na Kibenue – tawi kubwa kuliko yote ya familia ya lugha za Kikongo na Kinijeri katika bara la Afrika. Familia ya lugha za Kikongo na Kibenue ilitokana na jamii ya lugha za Kiatlantiki na Kikongo; zilizotokana na familia ya lugha za Kikongo na Kinijeri, ambayo ni familia kubwa ya lugha kuliko zote duniani kwa maana ya lugha za kikabila. Familia ya lugha ya Kiswahili imekuwepo kwa karne nyingi. Tujifunze kuzipenda na kuzitetea lugha zetu kwa faida ya vizazi vijavyo.

He was preparing to run the guy over when a group of his construction guys came out of the apartment building, armed with hammers. They attacked so quickly that the commando was overwhelmed, so Beckett just backed up, rolling down his window again to listen. The construction workers were pissed. “Nobody takes our city. Fuck you!” He called Spider again. “How we doing?” “I made that speech a video, looped it, and sent it to everyone on our contact list. Plus I slapped it all over the Internet. Hashtag SavingPoughkeepsie is trending in the northeast. People are digging the we-don’t-take-shit-in-Poughkeepsie vibe.

I was born in a village in the northeast, and it wasn’t until I was quite big that I saw my first train. I climbed up and down the station bridge, quite unaware that its function was to permit people to cross from one track to another. I was convinced that the bridge had been provided to lend an exotic touch and to make the station premises a place of pleasant diversity, like some foreign playground. I remained under this delusion for quite a long time, and it was for me a very refined amusement indeed to climb up and down the bridge. I thought that it was one of the most elegant services provided by the railways. When later I discovered that the bridge was nothing more than a utilitarian device, I lost all interest in it.

To the untrained eye, the Wall Street people who rode from the Connecticut suburbs to Grand Central were an undifferentiated mass, but within that mass Danny noted many small and important distinctions. If they were on their BlackBerrys, they were probably hedge fund guys, checking their profits and losses in the Asian markets. If they slept on the train they were probably sell-side people—brokers, who had no skin in the game. Anyone carrying a briefcase or a bag was probably not employed on the sell side, as the only reason you’d carry a bag was to haul around brokerage research, and the brokers didn’t read their own reports—at least not in their spare time. Anyone carrying a copy of the New York Times was probably a lawyer or a back-office person or someone who worked in the financial markets without actually being in the markets. Their clothes told you a lot, too. The guys who ran money dressed as if they were going to a Yankees game. Their financial performance was supposed to be all that mattered about them, and so it caused suspicion if they dressed too well. If you saw a buy-side guy in a suit, it usually meant that he was in trouble, or scheduled to meet with someone who had given him money, or both. Beyond that, it was hard to tell much about a buy-side person from what he was wearing. The sell side, on the other hand, might as well have been wearing their business cards: The guy in the blazer and khakis was a broker at a second-tier firm; the guy in the three-thousand-dollar suit and the hair just so was an investment banker at J.P. Morgan or someplace like that. Danny could guess where people worked by where they sat on the train. The Goldman Sachs, Deutsche Bank, and Merrill Lynch people, who were headed downtown, edged to the front—though when Danny thought about it, few Goldman people actually rode the train anymore. They all had private cars. Hedge fund guys such as himself worked uptown and so exited Grand Central to the north, where taxis appeared haphazardly and out of nowhere to meet them, like farm trout rising to corn kernels. The Lehman and Bear Stearns people used to head for the same exit as he did, but they were done. One reason why, on September 18, 2008, there weren’t nearly as many people on the northeast corner of Forty-seventh Street and Madison Avenue at 6:40 in the morning as there had been on September 18, 2007.

In the first summer of the Iraqi war, on the crabby, sweaty second day of a blackout that shut down the northeast’s power grid, I stood in line for questionable foodstuffs in my dark neighborhood deli. It reeked of souring milk. An annoyingly upbeat fellow-shopper chirped, “Cheer up, everybody, we’re part of history!” Maybe because I was suffering the effects of allergy eyes brought on the night before by trying to read by the light of lilac-scented candles about a political murder committed around the time of the Spanish-American War, I snapped at him. “Sir,” I said, “except for the people who were there that one day they discovered the polio vaccine, being part of history is rarely a good idea. History is one war after another with a bunch of murders and natural disasters in between.

The BJP remained one step ahead of its competition, though, and found a new weapon that offered much better targeting than Facebook ever could—WhatsApp. Using it, a specific message could be sent to one group of people and a completely different message to a different group of people. By making use of people’s pre-existing biases, individuals could be turned into supporters by a party through messaging that would make them believe that the party had exactly the same goals as they did. The platform would allow the BJP to appear vehemently anti-cow slaughter to voters in Uttar Pradesh while making it appear ambivalent towards it to voters in the northeast. Or aggressively pro-Hindutva to some voters and solely development-oriented to others. Such was the magic of targeted messaging on WhatsApp.

At a talk I gave at a church months later, I spoke about Charlie and the plight of incarcerated children. Afterward, an older married couple approached me and insisted that they had to help Charlie. I tried to dissuade these kind people from thinking they could do anything, but I gave them my card and told them they could call me. I didn't expect to hear from them, but within days they called, and they were persistent. We eventually agreed that they would write a letter to Charlie and send it to me to pass on to him. When I received the letter weeks later, I read it. It was remarkable. Mr. and Mrs. Jennings were a white couple in their mid-seventies from a small community northeast of Birmingham. They were kind and generous people who were active in their local United Methodist church. They never missed a Sunday service and were especially drawn to children in crisis. They spoke softly and always seemed to be smiling but never appeared to be anything less than completely genuine and compassionate. They were affectionate with each other in a way that was endearing, frequently holding hands and leaning into each other. They dressed like farmers and owned ten acres of land, where they grew vegetables and lived simply. Their one and only grandchild, whom they had helped raise, had committed suicide when he was a teenager, and they had never stopped grieving for him. Their grandson struggled with mental health problems during his short life, but he was a smart kid and they had been putting money away to send him to college. They explained in their letter that they wanted to use the money they'd saved for their grandson to help Charlie. Eventually, Charlie and this couple began corresponding with one another, building up to the day when the Jenningses met Charlie at the juvenile detention facility. They later told me that they "loved him instantly." Charlie's grandmother had died a few months after she first called me, and his mother was still struggling after the tragedy of the shooting and Charlie's incarceration. Charlie had been apprehensive about meeting with the Jenningses because he thought they wouldn't like him, but he told me after they left how much they seemed to care about him and how comforting that was. The Jenningses became his family. At one point early on, I tried to caution them against expecting too much from Charlie after his release. 'You know, he's been through a lot. I'm not sure he can just carry on as if nothing has ever happened. I want you to understand he may not be able to do everything you'd like him to do.' They never accepted my warnings. Mrs. Jennings was rarely disagreeable or argumentative, but I had learned that she would grunt when someone said something she didn't completely accept. She told me, 'We've all been through a lot, Bryan, all of us. I know that some have been through more than others. But if we don't expect more from each other, hope better for one another, and recover from the hurt we experience, we are surely doomed.' The Jenningses helped Charlie get his general equivalency degree in detention and insisted on financing his college education. They were there, along with his mother, to take him home when he was released.

By the 1950s, most Republicans had accommodated themselves to New Deal–era health and safety regulations, and the Northeast and the Midwest produced scores of Republicans who were on the liberal end of the spectrum when it came to issues like conservation and civil rights. Southerners, meanwhile, constituted one of the Democratic Party’s most powerful blocs, combining a deep-rooted cultural conservatism with an adamant refusal to recognize the rights of African Americans, who made up a big share of their constituency. With America’s global economic dominance unchallenged, its foreign policy defined by the unifying threat of communism, and its social policy marked by a bipartisan confidence that women and people of color knew their place, both Democrats and Republicans felt free to cross party lines when required to get a bill passed. They observed customary courtesies when it came time to offer amendments or bring nominations to a vote and kept partisan attacks and hardball tactics within tolerable bounds. The story of how this postwar consensus broke down—starting with LBJ’s signing of the Civil Rights Act of 1964 and his prediction that it would lead to the South’s wholesale abandonment of the Democratic Party—has been told many times before. The realignment Johnson foresaw ended up taking longer than he had expected. But steadily, year by year—through Vietnam, riots, feminism, and Nixon’s southern strategy; through busing, Roe v. Wade, urban crime, and white flight; through affirmative action, the Moral Majority, union busting, and Robert Bork; through assault weapons bans and the rise of Newt Gingrich, gay rights and the Clinton impeachment—America’s voters and their representatives became more and more polarized.

the morning, I drove to Pennsylvania, thirty miles or so to the north. The Appalachian Trail runs for 230 miles in a northeasterly arc across the state, like the broad end of a slice of pie. I never met a hiker with a good word to say about the trail in Pennsylvania. It is, as someone told a National Geographic reporter in 1987, the place “where boots go to die.” During the last ice age it experienced what geologists call a periglacial climate—a zone at the edge of an ice sheet characterized by frequent freeze—thaw cycles that fractured the rock. The result is mile upon mile of jagged, oddly angled slabs of stone strewn about in wobbly piles known to science as felsenmeer (literally, “sea of rocks”). These require constant attentiveness if you are not to twist an ankle or sprawl on your face—not a pleasant experience with fifty pounds of momentum on your back. Lots of people leave Pennsylvania limping and bruised. The state also has what are reputed to be the meanest

I still refused to believe him and started walking towards the exit area. But Sam was faster. He strode behind me, grabbed me and whirled me around. He pointed a finger towards me and said, “Don’t you dare walk on me like that. I have had enough of your non sense for last one month. Don’t you think you owe me an explanation?” he hissed. I cocked my head. Craned my neck to meet his eyes, I purred like a kitten and started to speak. But suddenly a guard appeared out of nowhere and said, “I am really sorry to bother you but fighting is not allowed in the lobby. It distracts people like us from more important things you know. However if you want to continue I suggest you go to the north-east corner of the upper basement. We don’t have a CC Camera there.” I had never been more humiliated. My ears burnt hot. I murmured a note of thanks and boarded the elevator. Sam followed suit. He looked quite normal and amused. How could he be so normal after being whacked out by a security guard from his own office lobby? In fact, I thought, he was suppressing a grin. Was he insane? Sulking with mute anger I pressed the UB button in the elevator.

When the Ottoman Empire began to collapse, the British and French had a different idea. In 1916 the British diplomat Colonel Sir Mark Sykes took a Chinagraph pencil and drew a crude line across a map of the Middle East. It ran from Haifa on the Mediterranean in what is now Israel to Kirkuk (now in Iraq) in the north-east. It became the basis of his secret agreement with his French counterpart François Georges-Picot to divide the region into two spheres of influence should the Triple Entente defeat the Ottoman Empire in the First World War. North of the line was to be under French control, south of it under British hegemony. The term ‘Sykes–Picot’ has become shorthand for the various decisions made in the first third of the twentieth century which betrayed promises given to tribal leaders and which partially explain the unrest and extremism of today. This explanation can be overstated, though: there was violence and extremism before the Europeans arrived. Nevertheless, as we saw in Africa, arbitrarily creating ‘nation states’ out of people unused to living together in one region is not a recipe for justice, equality and stability.

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

— PAULING’S ADVOCACY GAVE BIRTH TO a vitamin and supplement industry built on sand. Evidence for this can be found by walking into a GNC center—a wonderland of false hope. Rows and rows of megavitamins and dietary supplements promise healthier hearts, smaller prostates, lower cholesterol, improved memory, instant weight loss, lower stress, thicker hair, and better skin. All in a bottle. No one seems to be paying attention to the fact that vitamins and supplements are an unregulated industry. As a consequence, companies aren’t required to support their claims of safety or effectiveness. Worse, the ingredients listed on the label might not reflect what’s in the bottle. And we seem to be perfectly willing to ignore the fact that every week at least one of these supplements is pulled off the shelves after it was found to cause harm. Like the L-tryptophan disaster, an amino acid sold over the counter and found to cause a disease that affected 5,000 people and killed 28. Or the OxyElite Pro disaster, a weight-loss product that caused 50 people to suffer severe liver disease; one person died and three others needed lifesaving liver transplants. Or the Purity First disaster, a Connecticut company’s vitamin preparations that were found to contain two powerful anabolic steroids, causing masculinizing symptoms in dozens of women in the Northeast.

The picture is nevertheless complicated in Britain – at home, if not in its former empire – and might provide some of the reasons why white people here sometimes find terms like ‘white supremacy’ and ‘white privilege’ either inapplicable to Britain or hard to understand. First, Britain never practised open white supremacy on domestic soil as it did in the colonies, so those of us who hail from the colonies have a different understanding of British racial governance, even if we were born here. Second, the most deprived and violent regions of Britain remain areas that are almost exclusively white, such as the rough parts of Glasgow, Belfast and north-east England, a subject to which we will return later. Can the white people who burned to death in Grenfell Tower along with the ‘ethnics’, or were crushed to death at Hillsborough and then demonised in the press as thieves, or the dead at Aberfan, be said to have had ‘white privilege’? I can totally see why this might at first seem absurd to some people. Especially in relation to Kensington and Chelsea, where the working-class Muslim population in the north of the borough so visible during the Grenfell fire contrasts sharply with another large population of Muslims in the south of the borough who hail from the Gulf states, and are rich enough for the paupers to know not to aim their hatred of Muslims at them as they drive up Kensington High Street in their Louis Vuitton-patterned Lamborghinis.

The DUCE diverted funds intended for the Fiume adventure, and used them for His own election campaign. He was arrested for the illegal possession of arms, sent parcel bombs to the Archbishop of Milan and its mayor, and after election was, as is well-known, responsible for the assassination of Di Vagno and Matteoti. Since then He has been responsible for the murders of Don Mizzoni Amendola, the Rosselli brothers, and the journalist Piero Gobetti, quite apart from the hundreds who have been the victims of His squadistri in Ferrara, Ravenna and Trieste, and the thousands who have perished in foreign places whose conquest was useless and pointless. We Italians remain eternally grateful for this, and consider that so much violence has made us a superior race, just as the introduction of revolvers into Parliament and the complete destruction of constitutional democracy have raised our institutions to the greatest possible heights of civilisation. Since the illegal seizure of power, Italy has known an average of five acts of political violence per diem, the DUCE has decreed that 1922 is the new Annus Domini, and He was pretended to be a Catholic in order to dupe the Holy Father into supporting Him against the Communists, even though He really is one Himself. He has completely suborned the press by wrecking the premises of dissident newspapers and journals. In 1923 he invaded Corfu for no apparent reason, and was forced to withdraw by the League of Nations. In 1924 He gerrymandered the elections, and He has oppressed minorities in the Tyrol and the North-East. He sent our soldiers to take part in the rape of Somalia and Libya, drenching their hands in the blood of innocents, He has doubled the number of the bureaucracy in order to tame the bourgeoisie, He has abolished local government, interfered with the judiciary, and purportedly has divinely stopped the flow of lava on Mt Etna by a mere act of will. He has struck Napoleonic attitudes whilst permitting Himself to be used to advertise Perugina chocolates, He has shaved his head because He is ashamed to be seen to be going bald, He has been obliged to hire a tutor to teach Him table manners, He has introduced the Roman salute as a more hygienic alternative to the handshake, He pretends not to need spectacles, He has a repertoire of only two facial expression, He stands on a concealed podium whilst making speeches because He is so short, He pretends to have studied economics with Pareto, and He has assumed infallibility and encouraged the people to carry His image in marches, as though He were a saint. He is a saint, of course. He has (and who are we to disagree?) declared Himself greater than Aristotle, Kant, Aquinas, Dante, Michelangelo, Washington, Lincoln, and Bonaparte, and He has appointed ministers to serve Him who are all sycophants, renegades, racketeers, placemen, and shorter than He is. He is afraid of the Evil Eye and has abolished the second person singular as a form of address. He has caused Toscanini to be beaten up for refusing to play 'Giovinezza', and He has appointed academicians to prove that all great inventions were originally Italian and that Shakespeare was the pseudonym of an Italian poet. He has built a road through the site of the forum, demolishing fifteen ancient churches, and has ordered a statue of Hercules, eighty metres high, which will have His own visage, and which so far consists of a part of the face and one gigantic foot, and which cannot be completed because it has already used up one hundred tons of metal.

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Page 207 In the inner cities of all the major metropolitan areas across the United States, ethnic Koreans represent an increasingly glaring market-dominant minority vis-à-vis the relatively economically depressed African-American majorities around them. In New York City, Koreans, less than .1 percent of the city’s population, own 85 percent of produce stands, 70 percent of grocery stores, 80 percent of nail salons, and 60 percent of dry cleaners. In portions of downtown Los Angeles, Koreans own 40 percent of the real estate but constitute only 10 percent of the residents. Korean-American businesses in Los Angeles County number roughly 25,000, with gross sales of $4.5 billion. Nationwide, Korean entrepreneurs have in the last decade come to control 80 percent of the $2.5 billion African-American beauty business, which—“like preaching and burying people”—historically was always a “black” business and a source of pride, income, and jobs for African-Americans. “They’ve come in and taken away a market that’s not rightfully theirs,” is the common, angry view among inner-city blacks. Page 208 At a December 31, 1994, rally, Norman “Grand Dad” Reide, vice president of Al Sharpton’s National Action Network, accused Koreans of “reaping a financial harvest at the expense of black people” and recommended that “we boycott the bloodsucking Koreans.” More recently, in November 2000, African-Americans firebombed a Korean-owned grocery store in northeast Washington, D.C. The spray-painted message on the charred walls: “Burn them down, Shut them down, Black Power!

This book was inspired by the story of the people who set out on a walk for help on March 30, 1849, in Doolough, Ireland. It was a hard story to hear, and a hard story to tell, not least because to separate the story from the history, the people from what had happened to them, was a difficult process. For a long time, I struggled with the idea of giving a voice to those who’d been silenced, of making them into characters in a story of my telling. Their history, their ending, is theirs alone. I can only hope that those who didn’t survive Doolough, who didn’t get to tell their own story, would have been glad to have had it recounted as it is here, and that they would forgive me any mistellings, omissions, or misunderstandings. This book is for them, and for the Cayuse people of the Pacific Northwest, who today form part of the Confederated Tribes of the Umatilla Indian Reservation in northeast Oregon. The Cayuse are, as they say, still here. The Irish and the Cayuse were banished to wander the world. May their souls, and the souls of their ancestors and their descendants, find peace in their ancestral homelands.

Some small towns are built on bloody earth and betrayal. Battle Ground, Washington, twelve miles northeast of Vancouver, near the Oregon state line, is one such place. The town is named for an incident involving a standoff between the Klickitat nation and the US Army. The native people freed themselves from imprisonment in the barracks, but while a surrender was being negotiated, a single shot rang out, killing the Klickitat’s Chief Umtuch. It’s fitting for Michelle “Shelly” Lynn Watson Rivardo Long Knotek’s hometown to be known for a major conflict and a false promise. As it turned out, it was pretty much the way Shelly lived her life.

They read denunciations, certificates, cases. They hurriedly signed sentences. They yawned. They drank wine. [ . . . ] At night they chased barefooted, naked people Over ice-covered stones Against a northeast wind Into wastelands outside town. [ . . . ] They threw them, not all killed yet, into a pit. They hurriedly covered them with earth.

Climate Italy’s climate varies greatly from north to south. In the Alps, at the top of the boot, snow lingers on the highest peaks throughout the summer. The foot of the boot has hot, dry summers and mild winters. In summer, the temperature can easily reach 90 degrees Fahrenheit (32 degrees Celsius) or higher. This climate draws many northerners to the Mediterranean beaches in the winter. Rome, Italy’s capital, is in the middle of the boot. It’s average high temperature in January is about 52°F (11°C), and its average high temperature in July is 86°F (30°C). In 2003, Italy suffered a heat wave in which the temperature reached 100°F (38°C) or more throughout the summer. An estimated three thousand people, mostly elderly, died. Rain is the heaviest during the fall and winter months. The rainiest areas are in the north. The city of Udine, in the northeast, receives about 60 inches (150 centimeters) of rain a year, but only about 18 inches (46cm) fall on southern Sicily each year.

Speaking Italian Italian is a Romance language, meaning that it is based on Latin, the language of ancient Rome. Spanish, French, Portuguese, and Romanian are also Romance languages. Many people who speak only Spanish can understand and be understood by Italians. The Italian spoken today originated with Tuscan Italian, a mixture of dialects, or varieties, from the region of Tuscany. In the 1300s, Dante Alighieri wrote The Divine Comedy in Tuscan Italian. The leading writers of the Renaissance also used Tuscan Italian. Although Italian is the nation’s main language, several Italian dialects are spoken. These include Friulian, which is spoken by about six hundred thousand people in the northeast of the country, and Sicilian. People in Calabria, the boot’s foot, use a dialect that includes a lot of Greek words. These came to the region more than two thousand years ago, when the Greeks colonized the region.

It is an intriguing paradox that while on the whole Brazil’s cultural economy was increasingly homogenized along the strategies of capitalism, the Northeast would be hailed as one of the country’s most culturally rich and resistant regions. How was it that the Northeast, its society subordinated both politically and economically, its people regularly displaced, managed to “preserve its origins and maintain its cultural traditions”? This was possible precisely because “northeastern culture” was like the Northeast itself a recent invention,

But the real kicker came with the revelation that Denisovan DNA was alive and well in contemporary Melanesians—the indigenous people of Fiji, Papua New Guinea, and a scattering of islands off the northeast coast of Australia.

For those of us with ties to the region, if we simply take on northeastern identity as it is, one based on exclusion and submission, we will continue to occupy the expected places in Brazilian hierarchies. Our voice will be only for begging and lamenting, our gaze only for bearing stoic witness and tearfully appealing to the consciences of faraway leaders. On the other hand, if we denounce the networks of power that marginalize and stereotype the great majority of people living in the Northeast, we must not fall into the trap of leveraging the identity of the region as inherently, collectively resistant and revolutionary. We should affirm all the ways we are not nordestinos at all, in the consecrated sense. The ways of being nordestino are innumerable and untold. We need to question the lenses through which nordestinos are seen and see themselves, as well as the words that circulate about them through the mouths and writings of nordestinos and non-nordestinos alike.

This is another of this book’s conclusions. Call them what you will, elites or dominant classes or “winners” on both the right and left in Brazil have, at least until now, shared an abstract and authoritarian vision of the people, reducing them to one homogeneous category or another (masses of poor, masses of potential criminals, masses of laborers)—a herd to be seen, organized, led, and improved by select others who are different from them and who “know what is best for them.

1801 - August: Cane Ridge, North America (Barton Stone)   Impressed by the revivals in 1800, Barton Stone (1772-1844), a Presbyterian minister, organised similar meetings in 1801 in his area at Cane Ridge, north‑east of Lexington.  A huge crowd of around 12,500 attended in over 125 wagons including people from Ohio and Tennessee.  At that time Lexington, the largest town in Kentucky, had less than 1,800 citizens.  Presbyterian, Methodist and Baptist preachers and circuit riders formed preaching teams, speaking simultaneously in different parts of the camp grounds, all aiming for conversions.   James Finley, later a Methodist circuit rider, described it:    The noise was like the roar of Niagara.  The vast sea of human being seemed to be agitated as if by a storm.  I counted seven ministers, all preaching at one time, some on stumps, others in wagons and one standing on a tree which had, in falling, lodged against another. ...  I stepped up on a log where I could have a better view of the surging sea of humanity.  The scene that then presented itself to my mind was indescribable.  At one time I saw at least five hundred swept down in a moment as if a battery of a thousand guns had been opened upon them, and then immediately followed shrieks and shouts that rent the very heavens.

That night, Sushila went to the puja room when she arrived home. Her house was small, with only a few rooms, but there had always been a puja room as long as she could remember. It was in the northeast corner of the house, and Sushila once asked her mother why they did not have a fancier bigger puja room. “We are small people and we will be happy with small gods. It is not the size of the space used for worship that matters,” said her mother. “It is the size of your heart that matters. You can learn the lessons of Buddha and the Goddess in a prison, you do not need even this humble puja room. There are people in this town who are happy with much less than what we have.

After a moment I turned back to Twitter and messages were flying past. It was clear now that something huge had just happened. I flipped on the TV and soon learned some of the basics. The quake was centered in the northeast and that we only got a small taste of the full force. People outside of Japan were asking what had happened. News hit of a huge earthquake in Japan, but there were few details. Rummaging through the mess on the floor I found my video camera and a laptop and set up a quick livestream broadcast of the news on TV. For hours I kept the video running as I started to clean up my apartment. I stayed on Twitter throughout the night, as aftershock after aftershock rocked my building, each threatening, then backing down. Soon hundreds of people had logged onto my video as I continued passing information on Twitter to people at work, walking home, or outside of Japan altogether.

So the years 1973–78 were apocalyptic years not just for me, but for the millions upon millions of people around the world dominated by capitalism. For many Americans, especially those in the North and Northeast, the economic conditions in the early 1970s were in fact quite brutal. Between 1970 and 1977, one million jobs disappeared. The rapid and massive displacements of capital and jobs due to increasing globalization and deindustrialization caused immense human suffering for those on the lower levels of the economic ladder, compounded by chronic stagflation and deep cuts in social spending under the Nixon administration.11 Add to these economic crises the political and cultural turmoil of the early 1970s stirred by the Watergate revelations, the abandonment of the gold standard for currency, the energy crisis, the ignominious retreat from Vietnam, and Roe v. Wade.12 For many people, these economic, political, and cultural upheavals made for apocalyptic times indeed.13

For the young Turks, soon to assume power and build a nation-state on the ruins of the Ottoman Empire, Japan provided clear inspiration. These envious outside observers of Japan’s progress did not see the extreme violence of the country’s makeover. Nor did they notice the trends towards conformity, militarism and racism that were later to make Japan a ominously successful rival to Europe’s imperialist nations- by 1942, Japan would occupy or dominate a broad swathe of the Asian mainland, from the Aleutian Islands in the north-east to the borders of India, after booting out almost all the European masters in between. For many Asians in the late nineteenth century, the proof of Japan’s success lay in the extent to which it could demand equality with the West; and, here, the evidence was simply overwhelming for people who had tried to do the same and had failed miserably.

The far more dependable Bede, writing from the monastery at Jarrow, completed his Ecclesiastical History of the English People in 731. It is thanks to him that we are able to differentiate between the three tribes of ‘barbarians’, namely Saxons, Angles and Jutes. According to Bede, Jutes from the Jutland peninsula of northern Denmark occupied Kent and the Isle of Wight, while Saxons from Saxony in north-west Germany settled in southern England. They eventually differentiated into the East Saxons, in Essex, the Mid-Saxons farther west (and remembered in the now vanished county of Middlesex) and the West Saxons of Wessex, which was much later divided into Hampshire, Wiltshire and Dorset. The Angles, originally located in Angeln in southern Denmark, between Saxony and Jutland, took over East Anglia, as well as the Midlands, which became Mercia, and Northumbria in the north-east.

If the meaning of the mountain range overlooking the home’s peace is called the Quteniqua Mountains, which is rally made up of the Langeberg Range (northeast of Worcester) and the Tsitsikamma Mountains (east-west along The Garden Route), and if the collective name of the mountain range references the idea of honey, the honey that can be found at Amanda and Lena’s home starts with kindness, a type of kindness the touches the world’s core understanding of compassion. “I want to give you a used copy of my favorite book that I think helps to explain what exactly I love about this area. Out of all of her books, this is probably one of the least favorite books based off readers’ choice, yet it is my favorite book because I think it truly understands the spirit of this area.” Amanda handed me the book. “Da-lene Mat-thee,” I said. “Is that correct…” Before I could finish, she had already answered my question. “Yes, the author that I had spoken about earlier today. Although she is an Afrikaans author, this book is in English. The Mulberry Forest. My favorite character is Silas Miggel, the headstrong Afrikaans man who didn’t want to have the Italian immigrants encroaching onto his part of the forest.” She paused for a second before resuming, “Yet, he’s the one who came to their rescue when the government turned a blind eye on the hardships of the Italian immigrants. He’s the one who showed kindness toward them even when he didn’t feel that way in his heart. That’s what kindness is all about, making time for our follow neighbors because it’s the right thing to do, full stop. Silas is the embodiment of what I love about the people of this area. It is also what I love about my childhood home growing up in the shantytown. The same thread of tenacity can be found in both places. So, when you read about Silas, think of me because he represents the heart of both Knysna and the Storms River Valley. This area contains a lot of clones just like him, the heartbeat of why this area still stands today.” That’s the kind of hope that lights up the sky. The Portuguese called the same mountain range Serra de Estrellla or Mountain of the Star… If we want to change the world, we should follow in the Quteniqua Mountain’s success, and be a reminder that human benevolence is a star that lights up the sky of any galaxy, the birthplace of caring. As we drove away, for a second, I thought I heard the quiet whispers from Dalene Matthee’s words when she wrote in Fiela’s Child: “If he had to wish, what would he wish for, he asked himself. What was there to wish for…a wish asked for the unattainable. The impossible.” And that’s what makes this area so special, a space grounded in the impossibility held together through single acts of human kindness, the heart of the Garden Route’s greatest accomplishment. A story for all times…simply called, Hospitality, the Garden Route way…

Her answer was immediate: “Climate change.” As the United States becomes warmer, she said, the ranges of the sand fly and the wood rat are both creeping northward, the leish parasite tagging along. The sand fly genus known to spread this kind of leish has now been found in the United States five hundred miles northwest and two hundred miles northeast of its previously established range. A recent study modeled the possible expansion of leishmaniasis across the United States over the next sixty-five years. Since it takes both vector and host to spread the disease, the scientists wanted to know where the sand fly/wood rat combination would migrate together. They looked at two future climate scenarios, best case and worst case. For each case, they extrapolated out to the years 2020, 2050, and 2080. Even under the best-case climate assumptions, they discovered that global warming would push leishmaniasis across the entire United States into southeastern Canada by 2080. Hundreds of millions of Americans could be exposed—and this is just by wood rats. Since many other species of mammals can host the leish parasite—including cats and dogs—we know the potential problem is far greater than what was described by this study.* A similar spread of the disease is expected in Europe and Asia. It seems that leishmaniasis, a disease that has troubled the human race since time immemorial, has in the twenty-first century come into its own. Anthony Fauci, director of the National Institute of Allergy and Infectious Diseases at the NIH, told our team bluntly that, by going into the jungle and getting leishmaniasis, “You got a really cold jolt of what it’s like for the bottom billion people on earth.” We were, he said, confronted in a very dramatic way with what many people have to live with their entire lives. If there’s a silver lining to our ordeal, he told us, “it’s that you’ll now be telling your story, calling attention to what is a very prevalent, very serious disease.

You had no clue that the Northeast was—150 years after the transcendentalists—still the place to go if you were young and aspiring to one day become a contributor to American literature, music, or art (not to mention politics, science, and finance). Before you met Fernando, you had no idea that the Northeast was the place where rich important people determine what the rest of the country will read and listen to and think about. You were under the mistaken impression—common among rural teenagers outside of the Northeast—that American culture was like American land, underneath everyone’s feet, available for anyone to cultivate and harvest.

Now, it is possible that the ground-loom existed farther north also: to the northeast, in the steppes (where, however, large cloths to this day are by preference made by felting), and to the northwest, where it might conceivably have co-existed with the warp- weighted loom, the two looms having been specialized for different purposes. Yet the warp-weighted loom is so different in its concept that it is hard to believe that it was not independently invented, by people who originally knew nothing of the two-beam ground-loom, although they almost certainly already knew the principle of weaving under tension, as with a backstrap loom, for example (see Chapter 11

The suicide plant, Dendrocnide moroides – also known as the stinging brush, mulberry-leaved stinger, gympie stinger, or moonlighter – is a plant common to rainforest areas in Indonesia and the northeast of Australia. When touched, it delivers multiple stings with a long-lasting neurotoxin that is so painful that people would rather kill themselves than live through a few days of excruciating pain, and then a further several years of lesser pain. If the tiny hairs that deliver the stings are not removed or are buried, the pain will continue for years. The pain, which has been described as feeling like being doused in hot acid and being electrocuted simultaneously, is so bad that the people have been driven mad by it and have resorted to suicide. Horses stung by this plant have literally thrown themselves off cliffs.

After twelve years of being denied access to the White House, Democrats figured if they couldn’t beat Republicans, they would join them. The party underwent a transformation that included rebranding, realignment on the issues, and the prioritization of candidates who reflected the voters Democrats lost in the 1960s—white men from the South, the heartland, and the blue-collar Northeast. A star emerged from this shift in Democratic politics: Arkansas governor Bill Clinton.

The comparison in the new genomes showed that Denisovans and Neanderthals were more closely related to each other than either was to any living human. But the real kicker came with the revelation that Denisovan DNA was alive and well in contemporary Melanesians—the indigenous people of Fiji, Papua New Guinea, and a scattering of islands off the northeast coast of Australia. Just as the Neanderthals left their permanent mark in me and you if you are of Eurasian descent, these other people, known only from this single bone, imprinted their genetic mark through the ages in the ancestors of these island people, up to 5 percent of their genomes.

Both Ukrainian and Russian historians treat Kievan Rus' as an integral part of their respective national histories. As might be expected, the question of who has the greater right to claim its heritage often arises. Traditional Russian historians, especially those influenced by the 19th-century Juridical School, argued that because Russians were the only East Slavs to create a state in modern times (the evolution of statehood was viewed by them as the pinnacle of the historical process), the Muscovite-Russian state's link with the earliest East Slavic state was the most consistent and significant. By implication, because Ukrainians and Belorussians had no modern state of their own, their histories had no institutional bonds with the Kievan period. The influential 19th-century Russian historian Mikhail Pogodin went even further and claimed that Russian ties with Kiev were not only institutional, but also ethnic.3 According to his theory, after the Mongol destruction of Kiev in 1240, much of the surviving populace migrated from the south to the northeast, the heartland of modern Russia. Although this theory has long since been discredited, it still enjoys support among many Russian and non-Russian historians. As the national consciousness of Ukrainians grew in the 19th century, so too did their resentment of Russian monopolization of the "glory that was Kiev." The most forceful argument against the "traditional scheme of Russian history" was advanced in 1906 by Hrushevsky, Ukraine's most eminent historian. Thoroughgoing populist that he was, Hrushevsky questioned the study of history primarily in terms of the state-building process… Just as Gaul, once a Roman province and now modern-day France, borrowed much of its sociopolitical organization, laws, and culture from Rome, so too did Moscow with regard to Kiev. But Moscow was not a continuation, or a second stage in the historical process begun in Kiev… Soviet historians take what appears to be a compromise position on the issue of the Kievan legacy. They argue that Kiev was the creation of all three East Slavic peoples - the Ukrainians, Russians, and Belorussians.

The fae ruled the west side of the river, where they set themselves up in the castle, taking all the land on the Buda side. Humans ruled a speck of territory on the northeast side. Less than half of a district. As if a scar slashed through the land, most of the Pest side hemorrhaged with people, disease, murder, starvation, prostitution, drugs, poverty, and half-breeds. It was called “the Wild West of the East.” The Savage Lands.

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As you walk across the lower slopes of the hills you may find a heap of stones that was once a house, and trace among the bracken the rectangle that was once a field. They are melancholy things, witnessing that courage, determination and all the ancient virtues are not enough to bring life out of a stone. A hunger for land drove the people there, and the insatiable hunger of the soil drove them away again. Those ruins are at the stony limit where a human tide spent itself before it began to ebb away.

The main obstacle between the Indian and Pacific Oceans is the continent of Australia, and the earliest Dutch discoveries in the seventeenth century were off Australia’s west coast. But Tasman’s route took him so far south that he missed the Australian mainland altogether, and the first body of land he met with after leaving Mauritius was the island, later named in his honor, of Tasmania. Continuing on to the east, he crossed what is now the Tasman Sea, and about a week later he sighted a “groot hooch verheven landt”—“a large land, uplifted high.” It can be difficult to tell how large a body of land is from the sea—European explorers were constantly mistaking islands for continents—but this time it was unmistakable. The land before them was dark and rugged, with ranks of serried mountains receding deep into an interior overhung with clouds. A heavy sea beat upon the rocky coast, “rolling towards it in huge billows and swells,” offering no obvious place to go ashore. So Tasman turned and followed the land as it stretched away to the northeast. For

We’ve discussed two parallel adaptations to manage the sun’s dueling effects on body chemistry—the evolution of dark skin to protect our stores of folate and the evolution of a genetic trigger for increased cholesterol to maximize production of vitamin D. Both of those adaptations are common in people of African descent and are effective—in the bright, strong sun of equatorial Africa. But what happens when people with those adaptations move to New England, where the sun is much less plentiful and far less strong? Without enough sunlight to penetrate their dark skin and convert the additional cholesterol, they’re doubly vulnerable—not enough vitamin D and too much cholesterol. Sure enough, rickets—the disease caused by a vitamin D deficiency that causes poor bone growth in children—was very common in African American populations until we started routinely fortifying milk with vitamin D in the last century. And there appear to be connections among sunlight, vitamin D, and prostate cancer in African Americans as well. There is growing evidence that vitamin D inhibits the growth of cancerous cells in the prostate and in other areas, including the colon, too. Epidemiologists, who specialize in unlocking the mystery of where, why, and in whom disease occurs, have found that the risk of prostate cancer for black men in America climbs from south to north. When it comes to prostate cancer in black men, the risk is considerably lower in sunny Florida. But as you move north, the rate of prostate cancer in black men climbs until it peaks in the often cloud-covered heights of the Northeast.

To outsiders, and particularly to the condescending Olympians who swarm in Edinburgh's New Town, this cultural self-sufficiency usually appeared to be the merest parochialism - the result of the northeast's isolation from civilisation. Civilisation for such people meant - and means - the New Town, of course. This attitude blights attempts to understand northeast social life; but it could never have squared with the facts. In the nineteenth century, which still casts a long shadow over Scottish social life, the northeast was one of the most literate regions in a highly literate country. Newspapers were read widely and with care. Political questions were conned with particular care, and the conclusions drawn were usually rather radical.

I know of no part of Scotland so much and so visibly improved within thirty years as Aberdeenshire. At the beginning of that time the country between Keith and Stonehaven was little else than a hopeless region of stones and moss. There were pieces of many miles where literally there was nothing but large white stones, of from half a ton to ten tons weight, to be seen. A stranger to the character of the people would have supposed that despair would have held back their hands from even attempting to remove them. However, they began, and year after year have been going on, making dykes and drains, and filling up holes with these materials till at last they have created a country which, when the rain happens to cease and the sun shines, is really very endurable.

We rolled on. The dirty red truck sat up big and obvious, three hundred yards ahead. It bore left around the southern fringe of Atlanta. Setting itself to strike out west, across the country. The distribution theory was looking good. I slowed down and hung back through the interchange. Didn’t want the driver to get suspicious about being followed. But I could see by the way he was handling his lane changes this was not a guy who made much use of his rearview mirrors. I closed up a little tighter. The red truck rolled on. I stayed eight cars behind it. Time rolled by. It got late in the afternoon. It got to be early evening. I ate candy and sipped water for dinner as I drove. I couldn’t work the radio. It was some kind of a fancy Japanese make. The guy at the auto shop must have transplanted it. Maybe it was busted. I wondered how he was doing with tinting the Bentley’s windows. I wondered what Charlie was going to say about getting her car back with black glass. I figured maybe that was going to be the least of her worries. We rolled on. We rolled on for almost four hundred miles. Eight hours. We drove out of Georgia, right through Alabama, into the northeast corner of Mississippi. It got pitch dark. The fall sun had dropped away up ahead. People had switched their lights on. We drove on through the dark for hours. It felt like I had been following the guy all my life. Then, approaching midnight, the red truck slowed down. A half-mile ahead, I saw it pull off into a truck stop in the middle of nowhere. Near a place called Myrtle. Maybe sixty miles short of the Tennessee state line. Maybe seventy miles shy of Memphis. I followed the truck into the lot. Parked up well away from it. I saw the driver get out. A tall, thickset type of a guy. Thick neck and wide, powerful shoulders. Dark, in his thirties. Long arms, like an ape. I knew who he was. He was Kliner’s son. A stone-cold psychopath. I watched him. He did some stretching and yawning in the dark standing by his truck. I stared at him and pictured him Thursday night, at the warehouse gate, dancing. THE KLINER KID LOCKED UP THE TRUCK AND AMBLED OFF

Rushton (2000) has shown that if we compare the ‘Big 3’ races – blacks, whites and Northeast Asians – there are clear and consistent differences, with East Asians at one end of spectrum and black people at the other. As these differences already show up in childhood, stand robust against environmental interventions, and as personality is at least 50% genetic and intelligence about 80% so, they are genetic differences. Northeast Asians score the highest in intelligence tests (105), blacks score the lowest (85), while whites are intermediate (100) but closer to Northeast Asians. Within these tests, whites have better verbal intelligence than Northeast Asians but much worse mathematical intelligence, meaning that Northeast Asians come out with higher ‘general intelligence’ overall. Real predictions about ‘character’ can be made from this, as intelligence is associated with emotional intelligence, cooperativeness, low self-esteem, a trusting nature, future-orientation, law-abidingness, intellectual curiosity, creativity, leadership ability, having a sense of humour, having a good memory, and even talking speed (see Jensen, 1998).

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In our race-conscious society, our vocabulary often extends no further than the color of someone’s skin—“black people,” “Asians,” “white privilege.” Sometimes these broad categories are useful, but to understand my story, you have to delve into the details. I may be white, but I do not identify with the WASPs of the Northeast. Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty is the family tradition—their ancestors were day laborers in the Southern slave economy, sharecroppers after that, coal miners after that, and machinists and millworkers during more recent times. Americans call them hillbillies, rednecks, or white trash. I call them neighbors, friends, and family. The Scots-Irish are one of the most distinctive subgroups in America. As one observer noted, “In traveling across America, the Scots-Irish have consistently blown my mind as far and away the most persistent and unchanging regional subculture in the country. Their family structures, religion and politics, and social lives all remain unchanged compared to the wholesale abandonment of tradition that’s occurred nearly everywhere else.” This distinctive embrace of cultural tradition comes along with many good traits—an intense sense of loyalty, a fierce dedication to family and country—but also many bad ones. We do not like outsiders or people who are different from us, whether the difference lies in how they look, how they act, or, most important, how they talk. To understand me, you must understand that I am a Scots-Irish hillbilly at heart.

In our race-conscious society, our vocabulary often extends no further than the color of someone’s skin—“black people,” “Asians,” “white privilege.” Sometimes these broad categories are useful, but to understand my story, you have to delve into the details. I may be white, but I do not identify with the WASPs of the Northeast. Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty is the family tradition—their ancestors were day laborers in the Southern slave economy, sharecroppers after that, coal miners after that, and machinists and millworkers during more recent times. Americans call them hillbillies, rednecks, or white trash. I call them neighbors, friends, and family. The Scots-Irish are one of the most distinctive subgroups in America. As one observer noted, “In traveling across America, the Scots-Irish have consistently blown my mind as far and away the most persistent and unchanging regional subculture in the country. Their family structures, religion and politics, and social lives all remain unchanged compared to the wholesale abandonment of tradition that’s occurred nearly everywhere else.” This distinctive embrace of cultural tradition comes along with many good traits—an intense sense of loyalty, a fierce dedication to family and country—but also many bad ones. We do not like outsiders or people who are different from us, whether the difference lies in how they look, how they act, or, most important, how they talk. To understand me, you must understand that I am a Scots-Irish hillbilly at heart.

In our race-conscious society, our vocabulary often extends no further than the color of someone’s skin—“black people,” “Asians,” “white privilege.” Sometimes these broad categories are useful, but to understand my story, you have to delve into the details. I may be white, but I do not identify with the WASPs of the Northeast. Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty is the family tradition—their ancestors were day laborers in the Southern slave economy, sharecroppers after that, coal miners after that, and machinists and millworkers during more recent times. Americans call them hillbillies, rednecks, or white trash. I call them neighbors, friends, and family. The Scots-Irish are one of the most distinctive subgroups in America. As one observer noted, “In traveling across America, the Scots-Irish have consistently blown my mind as far and away the most persistent and unchanging regional subculture in the country. Their family structures, religion and politics, and social lives all remain unchanged compared to the wholesale abandonment of tradition that’s occurred nearly everywhere else.” This distinctive embrace of cultural tradition comes along with many good traits—an intense sense of loyalty, a fierce dedication to family and country—but also many bad ones. We do not like outsiders or people who are different from us, whether the difference lies in how they look, how they act, or, most important, how they talk. To understand me, you must understand that I am a Scots-Irish hillbilly at heart. If ethnicity is one side of the coin, then geography is the other. When the first wave of Scots-Irish immigrants landed in the New World in the eighteenth century, they were deeply attracted to the Appalachian Mountains. This region is admittedly huge—stretching from Alabama to Georgia in the South to Ohio to parts of New York in the North—but the culture of Greater Appalachia is remarkably cohesive.

In the Vienna Folklore Museum is a yellowing wooden goat head on a pole. It has flapping black ears, short, curved horns, wide black eyes and an enormous, gaping, snapping mouth, lined with sharp little rows of carved wooden teeth. The jaw is rigged so that it snaps closed when the performer, holding the pole and hidden beneath a sheet, pulls on a thin piece of string dangling from the back of the monster’s head. This creature is called a Habergeiß, a name almost certainly related to goats (‘geiß’ is the Austrian for ‘goat’) and it can be found prowling the streets and snapping at the unwary in Bavarian towns over Epiphany.ix Over in Poland there’s the Turon, another horned, shaggy monster head with a clacking jaw that’s held on a pole by a performer under a sheet. The Turon is led on a rope house to house, where its escort sings carols and the Turon jumps and claps his jaw, chasing the householders. In Romania there are the Corlata, monsters who appear at the end of the year led by groups visiting houses, and are made from (you’ll never guess) a horned, wooden head – a stag’s, this time – with a clacking jaw, held on a pole by a performer who hides under a sheet (although the sheet that covers the Corlata can often be extremely brightly patterned – one photograph from 2010 shows it covered in brilliant flowers). In North-East Germany there’s the Klapperbock (the snapping buck), in the Italian Tyrol there are the Schanppvieh – snapbeasts (although these normally appeared at Carnival rather than Christmas). In Switzerland there’s the Schnabelgeiß, the ‘beak goat’, which looks like all the other goat monsters except that the snout narrows to a point, to take the form of a beak. In Finland and Sweden there are the Nuuttipukki, more stags who bother householders, this time on St Knut’s Day, on 13 January (hence their name). And we’ve already come across the Finnish Julebukk – the Yule goat – another goat monster portrayed by a performer hiding under a sheet, this time made of animal hides. In some parts of Lithuania and Silesia, meanwhile, there was the Schimmelreiter – the grey rider – which came with a new innovation. As in Britain, this monster was a horse, with a snapping head that was often a horse’s skull held on a pole, but this one was played by multiple people and could be ridden.x It starts to feel like you can’t go to Europe over the Christmas period without being snapped at by an animal head on a pole, held by a performer lurking under a cloth.

On the haplogroup C branch, the closest family tree relatives to American haplogroup C are the north/northeast Asian haplogroup C males. These two populations separated in the A.D. 800s to 1000s.26 This fits the later date (A.D. 896 and A.D. 926) from the Red Record for the arrival of the Algics in the Americas. Thus, based on genetics and on their own history, the Algics arrived in Alaska from Asia around the A.D. 900s.

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