Service Clubs Quotes

I don’t know how they do it. I don’t know how anybody does it, waking up every morning and eating and moving from the bus to the assembly line, where the teacherbots inject us with Subject A and Subject B, and passing every test they give us. Our parents provide the list of ingredients and remind us to make healthy choices: one sport, two clubs, one artistic goal, community service, no grades below a B, because really, nobody’s average, not around here. It’s a dance with complicated footwork and a changing tempo. I’m the girl who trips on the dance floor and can’t find her way to the exit. All eyes on me.

For all works and things, which are either commanded or forbidden by God and thus have been instituted by the supreme Majesty, are 'musts.' Nevertheless, no one should be dragged to them or away from them by the hair, for I can drive no man to heaven or beat him into it with a club.

Of course you could do more - you can always do more, and you should do more - but still, the important things is to do what you can, whenever you can. You just do your best, and that's all you can do. Too many people use the excuse that they don't think they can do enough, so they decide they don't have to to do anything. There's never a good excuse for not doing anything - even if it's just to sign something, or send a small contribution, or invite a newly settled refugee family over for Thanksgiving.

I think I snapped a wheel at some point tonight. Or at the very least stepped over into the realm of Rod Serling’s Twilight Zone. (Cassandra) How do you mean? (Wulf) Well, let’s see…It’s only eleven o’clock and tonight I have gone to a club that seems to be owned by shape-shifting panthers, where a group of vampire hit men and one possible god attacked me. Went home only to be attacked again by said hit men, god, and then a dragon. Had a Dark-Hunter save me. My bodyguard my or may not be in the service of a goddess and now I just met a sleep spirit. Hell of a day, huh? (Cassandra)

She said we are all part of a secret club. Someday, she said, we will take over the earth. It will be people like us that save the world, she said: those who have walked the side of sorrow and seen the dawn.

Do you know," he said, "there are men who would like very much to see me dead. Powerful men. Obscenely wealthy me. Men who can afford to be patient and engage the services of large, ruthless brutes. I've managed to evade them all. But you...God's truth, I think you'll be the very death of me.

Every work of art is one half of a secret handshake, a challenge that seeks the password, a heliograph flashed from a tower window, an act of hopeless optimism in the service of bottomless longing. Every great record or novel or comic book convenes the first meeting of a fan club whose membership stands forever at one but which maintains chapters in every city -- in every cranium -- in the world. Art, like fandom, asserts the possibility of fellowship in a world built entirely from the materials of solitude. The novelist, the cartoonist, the songwriter, knows the gesture is doomed from the beginning but makes it anyway, flashes his or her bit of mirror, not on the chance that the signal will be seen or understood but as if such a chance existed.

Perhaps the most dangerous by-product of the Age of Intellect is the unconscious growth of the idea that the human brain can solve the problems of the world. Even on the low level of practical affairs this is patently untrue. Any small human activity, the local bowls club or the ladies’ luncheon club, requires for its survival a measure of self-sacrifice and service on the part of the members. In a wider national sphere, the survival of the nation depends basically on the loyalty and self‑sacrifice of the citizens. The impression that the situation can be saved by mental cleverness, without unselfishness or human self-dedication, can only lead to collapse.

Beside them, little pot-bellied men in light suits and panama hats; clean, pink men with puzzled, worried eyes, with restless eyes. Worried because formulas do not work out; hungry for security and yet sensing its disappearance from the earth. In their lapels the insignia of lodges and service clubs, places where they can go and, by a weight of numbers of little worried men, reassure themselves that business is noble and not the curious ritualized thievery they know it is; that business men are intelligent in spite of the records of their stupidity; that they are kind and charitable in spite of the principles of sound business; that their lives are rich instead of the thin tiresome routines they know; and that a time is coming when they will not be afraid any more.

Everything great in art is born of service. It is a free and willing bondage, for it is born of inspiration. Not from servitude or slavishly “catering to the market.” And not from any base servility before today’s bored neurotics who fill the salons, restaurants, dance clubs, and the columns of the “literati.” Not servility, but service.

It was a strange feeling going into a church I did not know for a service that I did not really believe in, but once inside I couldn't help a feeling of warmth and security. Outside there were wars and road accidents and murders, striptease clubs and battered babies and frayed tempers and unhappy marriages and people contemplating suicide and bad jokes, but once in St. Martin's there was peace. Surely people go to church not to involve themselves in the world's problems but to escape from them.

In their lapels the insignia of lodges and service clubs, places where they can go and, by a weight of numbers of little worried men, reassure themselves that business is noble and not the curious ritualized thievery they know it is; that business men are intelligent in spite of the records of their stupidity; that they are kind and charitable in spite of the principles of sound business; that their lives are rich instead of the thin tiresome routines they know; and that a time is coming when they will not be afraid any more.

The club book was never intended to be light and titillated reading for the members. Its function is solely to acquaint those who are contemplating taking new posts with the foibles of prospective employers. This being so, there is no need for the record contained in the eighteen pages in which you figure. For I may hope, may I not, sir, that you will allow me to remain permanently in your service?

If we're not careful, our individualistic assumptions about church can lead us to think of the church as something like a health club. We're members because we believe in the mission statement and want to be a part of the action. As long as the church provides the services I want, I'll stick around. But when I no longer approve of the vision, or am no longer "being fed," I'm out the door. This is not biblical Christianity. Scripture is clear that when we become Christians, we become-permanently and spiritually-a part of the church. We become part of the family of God, with all the responsibilities and expectations that word connotes in the non-Western world.

She had so many things to be grateful for: two eyes to see the splendors of this wonderful world, two legs to explore it all, food on her table each night at a time when billions have empty bellies. And a roof over her head for ample shelter. She had wise books to read in her library, work that fed her creativity and, as the billionaire said so often, an opportunity to achieve outright mastery not only to benefit herself but also in service of society. And

Reverend Downey tried to focus the service on remembering happy days with Amelia, but all I could think about was the unfairness of life. How was it possible that an irresponsible drunk could cause an accident, kill a perfectly innocent girl and walk away almost without a scratch? There seemed to be no justice in the world.

I used to go to a kids’ club at Leatherhead Leisure Centre called Crazy Tots and I couldn’t wait to share my adventures with my friends there. I didn’t try to tell them about the Golden Gate Bridge or Caesars Palace or Times Square. I wanted to tell them about the important stuff: the room service, the Cartoon Network and, yes, the red puffa jacket. Pretty quickly, however, a hard truth presented itself. Literally. Nobody. Cared.

Women are taught to sacrifice, to play nice, to live an altruistic life because a good girl is always rewarded in the end. This is not a virtue; it is propaganda. Submission gets you a ticket to future prosperity that will never manifest. By the time you realize the ticket to success and happiness you have been sold isn’t worth the paper it was printed on, it will be too late. Go on, spend a quarter of your life, even half of your life, in the service of others and you will realize you were hustled. You do not manifest your destiny by placing others first! A kingdom built on your back doesn’t become your kingdom, it becomes your folly. History does not remember the slaves of Egypt that built the pyramids, they remember the Pharaohs that wielded the power over those laborers. Yet here you are, content with being a worker bee, motivated by some sales pitch that inspires you to work harder for some master than you work for yourself, with this loose promise that one day you will share in his wealth. Altruism is your sin. Selfishness is your savior. Ruthless aggression and self-preservation are not evil. Why aren’t females taught these things? Instead of putting themselves first, women are told to be considerate and selfless. From birth, they have been beaten in the head with this notion of “Don’t be selfish!” Fuck that. Your mother may have told you to wait your turn like a good girl, but I’m saying cut in front of that other bitch. Club Success is about to hit capacity, and you don’t want to be the odd woman out. Where are the powerful women? Those who refuse to play by those rules and want more out of life than what a man allows her to have? I created a category for such women and labeled them Spartans. Much like the Greek warriors who fought against all odds, these women refuse to surrender and curtsy before the status quo. Being

Morning now—theirs to add up the checks cashed here and there in clubs, stores, restaurants. Theirs to air the dank staleness of wine and cigarettes out of the tall blue front room, to pick up the broken glass and brush at the stained fabric of chairs and sofas; to give Bounds suits and dresses for the cleaners; finally, to take their smothery half-feverish bodies and faded depressed spirits out into the chill air of February, that life might go on and Wilson, Hiemer and Hardy obtain the services of a vigorous man at nine next morning. "Do

They were like an overconstructed novel, each representative of some cul-de-sac of idiolect and stereotype, missing only a handicapped person – No! At Berkeley we say handi capable person – and a Jew and a Hispanic, and an Asian not of the subcontinent, Louis always said. He had once placed a personals ad on Craigslist to recruit for those positions: Diverse social club seeking to make quota requires the services of East Asian, Jew, Hispanic, and handicapable individuals to round out Multicultural Brady Bunch Troupe. All applicants must be visibly identifiable as members of said group. Reformed Jews and ADHDers need not apply.

Are you kidding? I was so cute, you'll have to wear special glasses. Oh, hey, I just remembered the 4-H pledge -- 'I pledge my head to clearer thinking, my heart to greater loyalty, my hands to larger service, and my health to better living, for my club, my community, my country and my world.'" Cath closed her eyes. "Where are those glasses?

It's weird not being in our subculture of two any more. There was Jen's culture, her little habits and ways of doing things; the collection of stuff she'd already learnt she loved before we met me. Chorizo and Jonathan Franken and long walks and the Eagles (her dad). Seeing the Christmas lights. Taylor Swift, frying pans in the dishwasher, the works absolutely, arsewipe, heaven. Tracy Chapman and prawn jalfrezi and Muriel Spark and HP sauce in bacon sandwiches. And then there was my culture. Steve Martin and Aston Villa and New York and E.T. Chicken bhuna, strange-looking cats and always having squash or cans of soft drinks in the house. The Cure. Pink Floyd. Kanye West, friend eggs, ten hours' sleep, ketchup in bacon sandwiches. Never missing dental check-ups. Sister Sledge (my mum). Watching TV even if the weather is nice. Cadbury's Caramel. John and Paul and George and Ringo. And then we met and fell in love and we introduced each other to all of it, like children showing each other their favourite toys. The instinct never goes - look at my fire engine, look at my vinyl collection. Look at all these things I've chosen to represent who I am. It was fun to find out about each other's self-made cultures and make our own hybrid in the years of eating, watching, reading, listening, sleeping and living together. Our culture was tea drink from very large mugs. And looking forward to the Glastonbury ticket day and the new season of Game of Thrones and taking the piss out of ourselves for being just like everyone else. Our culture was over-tipping in restaurants because we both used to work in the service industry, salty popcorn at the cinema and afternoon naps. Side-by-side morning sex. Home-made Manhattans. Barmade Manhattans (much better). Otis Redding's "Cigarettes and Coffee" (our song). Discovering a new song we both loved and listening to it over and over again until we couldn't listen to it any more. Period dramas on a Sunday night. That one perfect vibrator that finished her off in seconds when we were in a rush. Gravy. David Hockney. Truffle crisps. Can you believe it? I still can't believe it. A smell indisputably reminiscent of bums. On a crisp. And yet we couldn't get enough of them together - stuffing them in our gobs, her hand on my chest, me trying not to get crumbs in her hair as we watched Sense and Sensibility (1995). But I'm not a member of that club anymore. No one is. It's been disbanded, dissolved, the domain is no longer valid. So what do I do with all its stuff? Where so I put it all? Where do I take all my new discoveries now I'm no longer a tribe of two? And if I start a new sub-genre of love with someone else, am I allowed to bring in all the things I loved from the last one? Or would that be weird? Why do I find this so hard?

Each Sunday, as part of the service, Charles gave what was officially called an “Invitation to the Life of the Congregation.” This was a welcome to all who were in attendance and a listing of the events on deck for the week: gardening club, beach cleanup, Bible study, bake sale. Charles thought of it as the reminder that we are not alone. A public declaration of places to gather in and interests to share.

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The burial service began. It was quite short, but Stacey remembers much more about it than I do. All I remember is thinking, as the casket was being lowered into the ground, Mimi’s not in there. So I didn’t cry. A bunch of men were just putting a box in the ground. That was all. Then Mom made me throw a white rose into the hole. I thought, What’s the point? Mimi won’t see it, but I did it anyway (since we were being formal).

It was astonishing how loudly one laughed at tales of gruesome things, of war’s brutality-I with the rest of them. I think at the bottom of it was a sense of the ironical contrast between the normal ways of civilian life and this hark-back to the caveman code. It made all our old philosophy of life monstrously ridiculous. It played the “hat trick” with the gentility of modern manners. Men who had been brought up to Christian virtues, who had prattled their little prayers at mothers’ knees, who had grown up to a love of poetry, painting, music, the gentle arts, over-sensitized to the subtleties of half-tones, delicate scales of emotion, fastidious in their choice of words, in their sense of beauty, found themselves compelled to live and act like ape-men; and it was abominably funny. They laughed at the most frightful episodes, which revealed this contrast between civilized ethics and the old beast law. The more revolting it was the more, sometimes, they shouted with laughter, especially in reminiscence, when the tale was told in the gilded salon of a French chateau, or at a mess-table. It was, I think, the laughter of mortals at the trick which had been played on them by an ironical fate. They had been taught to believe that the whole object of life was to reach out to beauty and love, and that mankind, in its progress to perfection, had killed the beast instinct, cruelty, blood-lust, the primitive, savage law of survival by tooth and claw and club and ax. All poetry, all art, all religion had preached this gospel and this promise. Now that ideal had broken like a china vase dashed to hard ground. The contrast between That and This was devastating. It was, in an enormous world-shaking way, like a highly dignified man in a silk hat, morning coat, creased trousers, spats, and patent boots suddenly slipping on a piece of orange-peel and sitting, all of a heap, with silk hat flying, in a filthy gutter. The war-time humor of the soul roared with mirth at the sight of all that dignity and elegance despoiled. So we laughed merrily, I remember, when a military chaplain (Eton, Christ Church, and Christian service) described how an English sergeant stood round the traverse of a German trench, in a night raid, and as the Germans came his way, thinking to escape, he cleft one skull after another with a steel-studded bludgeon a weapon which he had made with loving craftsmanship on the model of Blunderbore’s club in the pictures of a fairy-tale. So we laughed at the adventures of a young barrister (a brilliant fellow in the Oxford “Union”) whose pleasure it was to creep out o’ nights into No Man’s Land and lie doggo in a shell-hole close to the enemy’s barbed wire, until presently, after an hour’s waiting or two, a German soldier would crawl out to fetch in a corpse. The English barrister lay with his rifle ready. Where there had been one corpse there were two. Each night he made a notch on his rifle three notches one night to check the number of his victims. Then he came back to breakfast in his dugout with a hearty appetite.

Most Berlin nightclubs aren’t like the American kind. Security is light, rules are lax. Generally there is no bottle service, no VIP section, and, Berghain aside, no velvet rope. In this respect, they bear little resemblance to, say, Studio 54, which, glorious as it may have been, begat a stratified style that metastasized into the models-and-bankers Maybach-and-Cristal rat race that deflected a generation away from the clubbing life in the U.S.

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

Unfortunately, most scientists were radicals, socialists, and liberals. There was hardly a conservative among them. And they believed that the truths discovered by science were for humankind to share, and should never be kept secret in the service of one regime or country. So while the American government was keeping this huge project top secret, the scientists held discussion groups about sharing nuclear technology with all the nations of the world. Oppie himself was suspect: the only reason he was not in the Communist Party was that he never joined clubs.

I don't know how they do it. I don't know how anybody does it, waking up every morning and eating and moving from the bus to the assembly line, where the teacherbots inject us with Subject A and Subject B, and passing every test they give us. Our parents provide the list of ingredients and remind us to make healthy choices: one sport, two clubs, one artistic goal, community service, no grades below a B, because really, nobody's average, not around here. It's a dance with complicated footwork and a changing tempo. I'm the girl who trips on the dance floor and can't find her way to the exit. All eyes on me.

Hey - Duggie! Duggie! Duggie!" He came running up to me, sparkler in hand. I felt like sticking one on him, the cheeky bastard. Nobody called me Duggie. He held the sparkler up in front of my face and said, "Wait. Wait." I was already waiting. What else was there to do? "Here you are," he said. "Look! What's this?" At that precise moment, his sparkler fizzled out. I didn't say anything, so he supplied the answer himself. "The death of the socialist dream," he said. He giggled like a little maniac, and stared at me for a second or two before running off, and in that time I saw exactly the same thing I'd seen in Stubbs's eyes the day before. The same triumphalism, the same excitement, not because something new was being created, but because something was being destroyed. I thought about Phillip and his stupid rock symphony and I swear that my eyes pricked with tears. This ludicrous attempt to squeeze the history of the countless millennia into half an hour's worth of crappy riffs and chord changes suddenly seemed no more Quixotic than all the things my dad and his colleagues had been working towards for so long. A national health service, free to everyone who needed it. Redistribution of wealth through taxation. Equality of opportunity. Beautiful ideas, Dad, noble aspirations, just as there was the kernel of something beautiful in Philip's musical hodge-podge. But it was never going to happen. If there had ever been a time when it might have happened, that time was slipping away. The moment had passed. Goodbye to all that. Easy to be clever with hindsight, I know, but I was right, wasn't I? Look back on that night from the perspective of now, the closing weeks of the closing century of our second millennium - if the calendar of some esoteric and fast-disappearing religious sect counts for anything any more - and you have to admit that I was right. And so was Benjamin's brother, the little bastard, with his sparkler and his horrible grin and that nasty gleam of incipient victory in his twelve-year-old eyes. Goodbye to all that, he was saying. He'd worked it out already. He knew what the future held in store.

I feel like I don’t know myself anymore. I want you here, like this, bound to me the way you have been. But I also want to run away to the mountains with you and never come back. I want to be in control, because it’s the only way I feel safe, but I’m tired of wanting it. I want to tell you I’m ready to try something different, but it terrifies me more than I can say. I’m afraid it’ll all go wrong. I’ve been doing this for so long, I have no idea how to be anything other than what I am. But right now, what I am doesn’t fit. He shook his head, frustrated at his inability to capture it all. I can’t explain it. It doesn’t make any sense, even to me. I feel like I’ve been living somebody else’s life, and I don’t know what my own life is supposed to be.

Anne. It’s true that they seem younger than Claudia and me (they don’t care much about clothes or boys yet—although Kristy did just go to her first dance), and Mary Anne is unbelievably shy, and Kristy’s sort of a tomboy. But they’re my friends, and I belong with them. Which is more than I can say about certain traitors I left behind in New York. “All right, here’s one plan,” Kristy was saying. “It’s a school afternoon. Mrs. Newton realizes that it’s time to go to the hospital. She calls Mr. Newton or a cab or whatever, then calls us, and one of us goes to stay with Jamie.” “What if we’re all busy?” I asked. “Hmm,” said Kristy. “Maybe from now on, one of us should be free each afternoon so Mrs. Newton will be guaranteed a baby-sitter. It will be a special service for her, since the Newtons are such good customers.

You’re just going to throw the h-house wenches out into the streets?” she asked with forced calm. “They’ll be dismissed with generous parting sums as a reward for their labors on the club’s behalf.” “Do you intend to hire new ones?” Sebastian shook his head. “While I have no moral aversion to the concept of prostitution— in fact, I’m all for it— I’m damned if I’ll become known as a pimp.” “A what?” “A pimp. A cock bawd. A male procurer. For God’s sake, did you have cotton wool stuffed in your ears as a child? Did you never hear anything, or wonder why badly dressed women were parading up and down the club staircase at all hours?” “I always visited in the daytime,” Evie said with great dignity. “I rarely saw them working. And later, when I was old enough to understand what they were doing, my father began to curtail my visits.” “That was probably one of the few kind things he ever did for you.” Sebastian waved away the subject impatiently. “Back to the subject at hand… not only do I not want the responsibility of maintaining mediocre whores, but we don’t have the room to accommodate them. On any given night, when all the beds are occupied, the club members are forced to take their pleasures out in the stables.” “They are? They do?” “And it’s damned scratchy and drafty in that stable. Take my word for it.” “You—” “However, there is an excellent brothel two streets over. I have every expectation that we can come to an arrangement with its proprietress, Madame Bradshaw. When one of our club members desires female companionship, he can walk to Bradshaw’s, receive their services at a discounted price, and return here when he’s refreshed.” He raised his brows significantly, as if he expected her to praise the idea. “What do you think?” “I think you would still be a cock bawd,” Evie said. “Only by stealth.” “Morality is only for the middle classes, sweet. The lower class can’t afford it, and the upper classes have entirely too much leisure time to fill.

Flattery was a prime department store strategy for cultivating customers, and men got a heavy dose. Males could expect to be treated like busy executives and discriminating men of the world. Men’s sections, floors, and entire stores were designed to resemble opulent clubs, often outfitted with wood-paneled grills that women customers were not permitted to enter. Vandervoort’s and Filene’s went to somewhat unusual lengths in furnishing a men’s lounge and smoking room, oddly working against the prevailing assumption that men had no time to spare. In Halle’s new men’s store of the late 1920s, dark mahogany paneling and carved marble detailing created the ambience of a priestly inner sanctum. Filene’s furnished an indoor putting green in its men’s store of 1928. Wanamaker’s outdid itself in 1932, the unlucky Depression year it opened its luxurious six-story men’s store in the Lincoln-Liberty building, with stocks of British imports and an equestrian shop too. Both Wanamaker’s and Marshall Field sold airplanes. Lord & Taylor reserved its tenth floor in New York City for men, with heman departments for cutlery, the home bar, and barbecue equipment. Gimbels, Macy’s, and Hearn’s stuck to more basic appeals, using their large liquor departments to attract men.

But there was more than dullness in the confessional; it was not that by itself that had sickened him or propelled him toward that always widening club, Associated Catholic Priests of the Bottle and Knights of the Cutty Sark. It was the steady, dead, onrushing engine of the church, bearing down all petty sins on its endless shuttle to heaven. It was the ritualistic acknowledgment of evil by a church now more concerned with social evils; atonement told in beads for elderly ladies whose parents had spoken European tongues. It was the actual presence of evil in the confessional, as real as the smell of old velvet. But it was a mindless, moronic evil from which there was no mercy or reprieve. The fist crashing into the baby’s face, the tire cut open with a jackknife, the barroom brawl, the insertion of razor blades into Halloween apples, the constant, vapid qualifiers which the human mind, in all its labyrinthine twists and turns, is able to spew forth. Gentlemen, better prisons will cure this. Better cops. Better social services agencies. Better birth control. Better sterilization techniques. Better abortions. Gentlemen, if we rip this fetus from the womb in a bloody tangle of unformed arms and legs, it will never grow up to beat an old lady to death with a hammer. Ladies, if we strap this man into a specially wired chair and fry him like a pork chop in a microwave oven, he will never have an opportunity to torture any more boys to death. Countrymen, if this eugenics bill is passed, I can guarantee you that never again— Shit

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

The first signal of the change in her behavior was Prince Andrew’s stag night when the Princess of Wales and Sarah Ferguson dressed as policewomen in a vain attempt to gatecrash his party. Instead they drank champagne and orange juice at Annabel’s night club before returning to Buckingham Palace where they stopped Andrew’s car at the entrance as he returned home. Technically the impersonation of police officers is a criminal offence, a point not neglected by several censorious Members of Parliament. For a time this boisterous mood reigned supreme within the royal family. When the Duke and Duchess hosted a party at Windsor Castle as a thank you for everyone who had helped organize their wedding, it was Fergie who encouraged everyone to jump, fully clothed, into the swimming pool. There were numerous noisy dinner parties and a disco in the Waterloo Room at Windsor Castle at Christmas. Fergie even encouraged Diana to join her in an impromptu version of the can-can. This was but a rehearsal for their first public performance when the girls, accompanied by their husbands, flew to Klosters for a week-long skiing holiday. On the first day they lined up in front of the cameras for the traditional photo-call. For sheer absurdity this annual spectacle takes some beating as ninety assorted photographers laden with ladders and equipment scramble through the snow for positions. Diana and Sarah took this silliness at face value, staging a cabaret on ice as they indulged in a mock conflict, pushing and shoving each other until Prince Charles announced censoriously: “Come on, come on!” Until then Diana’s skittish sense of humour had only been seen in flashes, invariably clouded by a mask of blushes and wan silences. So it was a surprised group of photographers who chanced across the Princess in a Klosters café that same afternoon. She pointed to the outsize medal on her jacket, joking: “I have awarded it to myself for services to my country because no-one else will.” It was an aside which spoke volumes about her underlying self-doubt. The mood of frivolity continued with pillow fights in their chalet at Wolfgang although it would be wrong to characterize the mood on that holiday as a glorified schoolgirls’ outing. As one royal guest commented: “It was good fun within reason. You have to mind your p’s and q’s when royalty, particularly Prince Charles, is present. It is quite formal and can be rather a strain.

From Life, Volume III, by Unspiek, Baron Bodissey: I am constantly startled and often amused by the diverse attitudes toward wealth to be found among the peoples of the Oikumene. Some societies equate affluence with criminal skill; for others wealth represents the gratitude of society for the performance of valuable services. My own concepts in this regard are easy and clear, and I am sure that the word ‘simplistic’ will be used by my critics. These folk are callow and turgid of intellect; I am reassured by their howls and yelps. For present purposes I exclude criminal wealth, the garnering of which needs no elaboration, and a gambler’s wealth which is tinsel. In regard, then, to wealth: Luxury and privilege are the perquisites of wealth. This would appear a notably bland remark, but is much larger than it seems. If one listens closely, he hears deep and far below the mournful chime of inevitability. To achieve wealth, one generally must thoroughly exploit at least three of the following five attributes: Luck. Toil, persistence, courage. Self-denial. Short-range intelligence: cunning, improvisational ability. Long-range intelligence: planning, the perception of trends. These attributes are common; anyone desiring privilege and luxury can gain the precursory wealth by making proper use of his native competence. In some societies poverty is considered a pathetic misfortune, or noble abnegation, hurriedly to be remedied by use of public funds. Other more stalwart societies think of poverty as a measure of the man himself. The critics respond: What an unutterable ass is this fellow Unspiek! I am reduced to making furious scratches and crotchets with my pen! — Lionel Wistofer, in The Monstrator I am poor; I admit it! Am I then a churl or a noddy? I deny it with all the vehemence of my soul! I take my bite of seed-cake and my sip of tea with the same relish as any paunchy plutocrat with bulging eyes and grease running from his mouth as he engulfs ortolans in brandy, Krokinole oysters, filet of Darango Five-Horn! My wealth is my shelf of books! My privileges are my dreams! — Sistie Fael, in The Outlook … He moves me to tooth-chattering wrath; he has inflicted upon me, personally, a barrage of sheer piffle, and maundering insult which cries out to the Heavens for atonement. I will thrust my fist down his loquacious maw; better, I will horsewhip him on the steps of his club. If he has no club, I hereby invite him to the broad and convenient steps of the Senior Quill-drivers, although I must say that the Inksters maintain a superior bar, and this shall be my choice since, after trouncing the old fool, I will undoubtedly ask him in for a drink. — McFarquhar Kenshaw, in The Gaean

Of course, not everyone agreed with Professor Glaude’s assessment. Joel C. Gregory, a white professor of preaching at Baylor University’s George W. Truett Theological Seminary and coauthor of What We Love about the Black Church,8 took issue with Glaude’s pronouncement of the Black Church’s death. Gregory, a self-described veteran of preaching in “more than two hundred African-American congregations, conferences, and conventions in more than twenty states each year,” found himself at a loss for an explanation of Glaude’s statements. Gregory offered six signs of vitality in the African-American church, including: thriving preaching, vitality in worship, continuing concern for social justice, active community service, high regard for education, and efforts at empowerment. Gregory contends that these signs of life can be found in African-American congregations in every historically black denomination and in varying regions across the country. He writes: Where is the obituary? I do not know any organization in America today that has the vitality of the black church. Lodges are dying, civic clubs are filled with octogenarians, volunteer organizations are languishing, and even the academy has to prove the worth of a degree. The government is divided, the schoolroom has become a war zone, mainline denominations are staggering, and evangelical megachurch juggernauts show signs of lagging. Above all this entropy stands one institution that is more vital than ever: the praising, preaching, and empowering black church.9 The back-and-forth between those pronouncing death and those highlighting life reveals the difficulty of defining “the Black Church.” In fact, we must admit that speaking of “the Black Church” remains a quixotic quest. “The Black Church” really exists as multiple black churches across denominational, theological, and regional lines. To some extent, we can define the Black Church by referring to the historically black denominations—National Baptist, Progressive Baptist, African Methodist Episcopal (AME), African Methodist Episcopal Zion (AMEZ), Church of God in Christ (COGIC), and so on. But increasingly we must recognize that one part of “the Black Church” exists as predominantly black congregations belonging to majority white denominations like the Southern Baptist Convention or even African-American members of predominantly white churches. Still, other quarters of “the Black Church” belong to nondenominational affinity groups like the many congregations involved in Word of Faith and “prosperity gospel” networks sponsored by leaders like Creflo A. Dollar Jr. and T. D. Jakes. Clearly “the Black Church” is not one thing. Black churches come in as many flavors as any other ethnic communion. Indeed, many African-Americans have experiences with many parts of the varied Black Church world.

That dormant urge to make the temporary permanent roared to life in his chest, like some dragon finally freed of its chains. This lily. This moment. The knowledge that it connected him to Taylor, to the mountains, to the entire world in some small, imperceptible way, filled him with a sense of purpose. Each moment and each encounter somehow had the power to create the next.

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It has been suggested that Wodehouse actually performed a great service for the Allies, by convincing the Germans that his Drones Club was an accurate depiction of the British as dopey, ineffectual phebes.

Southern Humor Hit List Here are just a few topics to get you started: • Yankees. We know ’em when we see ’em, and so do you. • White trash. It’s the way you act, not your socioeconomic standing. • Rednecks. No shirt, no shoes, no service, but plenty of bawdy humor. • Sports teams. It doesn’t matter if you haven’t played in a decade, we’re still mad about that game from 1962. Note this is the only category of Southern humor truly born of hate. • Fans of sports teams. They bring it on themselves with their shakin’, screamin’, game-goin’ ways. • Cheerleaders. Nothin’ but beauty queen wanna-bes. • Garden club ladies. So prim, but so dirty! • Marriage. You better laugh, or the stress will have you pushing up daisies with the garden club sooner than you think. • Country club ladies. Life is nothing but tennis, bridge, dining, and whining. • Politicians. Anyone fool enough to run for office deserves what they get.

The highest transfer fee paid by any club is the reported £89.7 million to Juventus for a French midfielder in July 2016. A42. This amount was paid by Manchester United for the services of ex-player Paul Pogba.

In our high-tech world today, there are unlimited ways with which you can search for people, places, and events to connect you with like-minded people. Food enthusiasts? There are local cooking classes. Gardening fans? There are flower shows and garden expos. Kids in school? Join the PTA and get involved. There are clubs and groups for almost any interest these days and venturing out to make those connections is a powerful way to expand your insights, your network, and even your business.

Originally it was intended to put the names of the war dead on the signboard, the whites down one side and the Negroes down the other, with the American flag between. But the notion of having them all on one board caused so much ugly feeling — there was even some talk of dynamite, for example — that the service club whose project it was took a vote and decided that it would be better just to say something fitting about the spirit of our boys. That was what they did, and already it had begun to look a bit weathered around the edges.

When my friends suggested that we approach a rich man for patronage, explaining, "Today we need him, later when we are established you can change the pattern. We need publicity, credibility and money. Where else will it come from?" I rejected the advice outright, saying what I have never stopped repeating since, "I will not join the social welfare club. I need no false support, no whitewash and no publicity. I'll build credibility, I'll earn money, I'll labour. I'll live the real thing. For that I need the people, those who need my help. Nothing is for free, everything has a price. I will pay them, they will pay me. The people will create their own welfare service, I will help them create it. From here we go alone. There shall be no pillar to lean on. We shall build supports from within. No compromise shall dilute and plague my work. We will begin from the street, from the beginning, not the top, not the middle, but the very bottom.

In reality, all those people, those same people, were outraged that their weekend was being curtailed. Ringing and ringing reception to order room service, furious no one was answering. Hammering on the spa door for the massage they’d booked, outraged the clay pigeon shoot had been cancelled. Kicking off. Making a fuss. Home members are used to getting what they want, the second they want it.

Among the reasons he and others have cited for the blindness of the affluent is the fact that they are less and less likely to share spaces and services with the poor. As public schools and other public services deteriorate, those who can afford to do so send their children to private schools and spend their off-hours in private spaces—health clubs, for example, instead of the local park. They don’t ride on public buses and subways. They withdraw from mixed neighborhoods into distant suburbs, gated communities, or guarded apartment towers; they shop in stores that, in line with the prevailing “market segmentation,” are designed to appeal to the affluent alone.

You know, in the way you might have a crush on the captain of the football team in high school. You're not going to date the captain of the football team. You know your place - and your place is: A scribe for student government, A student liaison for community service. Vice president of the spreadsheet club. It's just a little sunny place for your fantastic to wander. Sometimes. Occasionally. In between your many other more important things to do. No harm in that, right? Wasn't that ultimately what movie stars were for? To be fantasies for the rest of us? To add imaginary sprinkles to the metaphorical cupcake of life?

In the case of Trunk Club, they led with a simple polarizing message related to how their target customers generally feel about shopping. By saying “men want to dress well, but they hate to shop,” they intentionally called out shopping as the enemy of their service. And if you are a man who hates to shop, you will rapidly align with their message without much thought. The beauty of this approach is that it has the opposite effect for clients who are a poor fit for your solution. For example, if you’re a man who loves to shop, you may be immediately turned off by Trunk Club’s value proposition. While being excited about customers not liking your solution may seem counterintuitive, it’s actually a good thing! Bad-fit customers who buy your product are more likely to become dissatisfied and hurt your brand. They may also provide errant feedback that can quickly derail your product or company roadmap if you decide to follow it. In short, polarizing messages can serve double duty by keeping the good-fit customers in and helping the bad ones self-select out. In the case of Trunk Club, this approach worked: they were acquired by US luxury retailer Nordstrom in 2014 for $350 million.

Jazz had stayed with her for three hours. Three, long luxurious hours where he'd pleasured her---to use an old-fashioned word---time after time. And what she'd paid for was good old-fashioned romancing. That had taken her by surprise. All of Jazz's attention had been entirely focused on her body, her desires. He'd managed to push buttons that she didn't even know she had. How many women could say that they got the same service from their husbands? He'd been the ultimate professional, the perfect gentleman. It was hard to see this arrangement as a fairly sleazy business contract. Jazz had seemed to enjoy himself too; either that or the man was a damn fine actor. She closed her eyes and a stream of sexy images washed over her. His attaché case had contained a range of potions, lotions and toys to set the scene for a very naughty evening. He'd drizzled chilled champagne all over her body and had lapped it up with his hot tongue. The thought of it made her shiver with delight.

The beliefs in individual competition and reason we have been discussing are the ones which in actuality have guided modern western development, and are not necessarily the ideal values. To be sure, the values accepted as ideal by most people have been those of the Hebrew-Christian tradition allied with ethical humanism, consisting of such precepts as love thy neighbor, serve the community, and so on. On the whole, these ideal values have been taught in schools and churches hand in hand with the emphasis on competition and individual reason. (We can see the watered-down influence of the values of “service” and “love” coming out in roundabout fashion in the “service clubs” and the great emphasis on being “well liked.”) Indeed, the two sets of values—the one running back many centuries to the sources of our ethical and religious traditions in ancient Palestine and Greece and the other born in the Renaissance—were to a considerable extent wedded. For example, Protestantism, which was the religious side of the cultural revolution beginning in the Renaissance, expressed the new individualism by emphasizing each person’s right and ability to find religious truth for himself. The marriage had a good deal to be said for it, and for several centuries the squabbles between the marriage partners were ironed out fairly well. For the ideal of the brotherhood of man was to a considerable extent furthered by economic competition—the tremendous scientific gains, the new factories and the more rapid moving of the wheels of industry increased man’s material weal and physical health immensely, and for the first time in history our factories and our science can now produce so much that it is possible to wipe starvation and material want from the face of the earth. One could well have argued that science and competitive industry were bringing mankind ever closer to its ethical ideals of universal brotherhood. But in the last few decades it has become clear that this marriage is full of conflict, and is headed for drastic overhauling or for divorce. For now the great emphasis on one person getting ahead of the other, whether it be getting higher grades in school, or more stars after one’s name in Sunday school, or gaining proof of salvation by being economically successful, greatly blocks the possibilities of loving one’s neighbor. And, as we shall see later, it even blocks the love between brother and sister and husband and wife in the same family. Furthermore, since our world is now made literally “one world” by scientific and industrial advances, our inherited emphasis on individual competitiveness is as obsolete as though each man were to deliver his own letters by his own pony express. The final eruption which showed the underlying contradictions in our society was fascist totalitarianism, in which the humanist and Hebrew-Christian values, particularly the value of the person, were flouted in a mammoth upsurgence of barbarism.

You call Warby Parker, and we want somebody to answer within six seconds. So many e-commerce sites were trying to hide their 1-800 number, and they viewed customer service as a cost center that should be minimized,” explains Blumenthal. “We’ve always viewed it as profit center, as an investment in our brand. Our customers are our biggest driver of traffic and sales because of referrals. We make somebody happy, and it benefits the company.

In the end, Warby Parker, Dollar Shave Club, Hubble, and other direct-to-consumer start-ups are innovating not with a fundamentally different or better product but with better something else: a better price, better value, a better experience, better customer service.

building is the central club-house of a community of a thousand or more Negroes. Various organizations meet here—the church proper, the Sunday-school, two or three insurance societies, women’s societies, secret societies, and mass meetings of various kinds. Entertainments, suppers, and lectures are held beside the five or six regular weekly religious services. Considerable sums of money are collected and expended here, employment is found for the idle, strangers are introduced, news is disseminated and charity distributed. At the same time this social, intellectual, and economic centre is a religious centre of great power.

When he turned the key in the ignition, there was a blinding flash followed by total blackness. In that brief instant, Ryan knew his life was over. Two days later, William Holden attended a memorial service for Ray Ryan at the Ziemer Funeral Home East Chapel with its tall white colonnades and trimmed green lawn. The service was held in the presence of several uniformed police officers and undercover FBI agents, one of whom posed as a window washer across the street. Ryan’s ashes were taken to Africa, where his tearful widow Helen Kelley scattered them at the base of Mount Kenya. Afterwards, Holden called Adnan Khashoggi and told him he wanted to sell the Safari Club. “Why?” Khashoggi asked. “Because it’s no fun anymore.

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It seemed to me that the precision required to play good golf demanded much greater mental discipline than was necessary for good tennis. The reason for the low margin of error was not hard to discover: the speed of the club head that is necessary to hit the ball a long distance. The speed of the golfer’s arms on the downswing is not much greater than the speed of the tennis player’s arm on the serve, but because of the greater length and flexibility of the golf club, the club-head speed is much greater than that of a racket. If a club head traveling over 100 mph contacts the ball with a face open a mere degree or two, the ball can be sent off target many tens of yards. With those odds, it’s amazing that the ball ever does go exactly where we want it to. In tennis, the serve is the only shot in which the player initiates the action, whereas in golf he does so on every shot. It is interesting to note that if you miss your first serve in tennis, you get another try. Golf is not so forgiving! Further, in tennis a much larger surface hits a much larger ball a much shorter distance. Moving from tennis to golf was definitely going to require some fine-tuning of my concentration. The greater precision required in golf is also reflected in the manner in which the player addresses the ball. A tennis player can be pretty casual, or even a little flamboyant, as he sets up the service line, bounces the ball a few times, and serves. Most professional golfers display much more self-discipline. They seem to approach the ball in the same controlled, almost ritualistic way every time. Even their dress seems more meticulous. (I’ve often felt I could pick out the golfers from the tennis players at a cocktail party.) Meticulousness has never been my strong suit. There isn’t a family picture of me as a boy in which at least one shoe wasn’t untied. I could usually solve

For my vacation rental business, Escape Club, we had a session to brainstorm how we could make the business more successful. It yielded modest results. A few days later, I called the team back and asked a different question: “What is something Escape Club can provide that no one else on the island is doing?” The results were amazing. Within thirty minutes we had come up with really powerful ideas, including exclusive access to services like a miniature golf course and renting the company’s pontoon—something no one else had on the island. We also decided to offer luxury services like Westin Heavenly beds and to develop a consistent feel between properties. Lastly, we realized that we could link up the properties for weddings and other events. The results of all this? We were able to cross-promote our properties and get a higher return rate of customers.

Historically, many investment groups have in practice outsourced much of the hard but dull, unglamorous work around corporate governance to a small club of consultancies known as “proxy advisors.” The biggest by far are Glass Lewis and Institutional Shareholder Services. Between them, they utterly dominate this niche industry, and are a quietly influential duo at the heart of the crossroads between the corporate and financial worlds. Glass Lewis attends more than 25,000 annual meetings across over 100 markets around the world every year. ISS brags that it covers about 44,000 meetings in 115 countries. Together, they advise thousands of investment groups with cumulatively tens of trillions of dollars’ worth of assets, and make millions of votes every year on their behalf. Many corporate executives resent the often formulaic approach of the proxy advisors, and see relying on them as an abdication of an investor’s responsibility. This is partly self-serving, as they dislike the proxy advisors’ views on compensation, for example. Yet there is an element of truth to it. Most investment groups don’t want the hassle of having to deal with many mundane issues across hundreds or even thousands of companies they own shares in. ISS’s and Glass Lewis’s raison d’être is to relieve them of this headache.

Formed in 1950, Diners’ Club initiated the first universal restaurant charge card that prominent New York restaurants would accept. Cardholders charged for a meal, and the restaurant collected from the Club less a 5%–10% discount (which restaurants were willing to accept since cardholders typically spent more than those paying with cash on hand). Diners’ Club paid the restaurant and had to collect from cardholders. In the 1950s, credit cards took off in the United States. There were cards for specific companies as well as universal travel and entertainment charge cards.244 American Express debated the merits of creating a card. But by the 1950s, the company’s executives realized that people were using the cards for travel-related services, posing a risk for the travelers cheque. Furthermore, the money order business was becoming less important, with the rise of personal checking accounts stealing business away from money orders. The company finally decided it would be better for American Express to protect itself by making its own card rather than lose all that business.245 American Express debated entering the business by acquiring Diners’ Club. After that deal fell through, American Express decided to go forward by launching its own American Express Credit Card in 1958. The American Express Credit Card was, in reality, a charge card, not a credit card. The latter had a revolving line of credit whose balance could be carried over from month to month. While technically still an extension of credit, the charge card required all outstanding balances to be paid in full each month.246,247 Before launching, American Express reached a deal with the American Hotel Association, providing Amex with 150,000 cardholders and 4,500 participating hotels. American Express then bought 40,000 members from the Gourmet card.248 And when rumors spread that American Express was thinking of starting a card, people wanted in. In contrast to the banks, who literally had to mass-mail cards to people when they rolled out their offerings (a practice made illegal in 1970), people flocked to American Express.249 The brand, whose image had evolved from a guard dog to ‘the guardian of Rome,’ the centurion, had now become a status symbol.

CUBBY ORDERED an express food delivery in the morning.  It cost extra, but he wasn’t worried about money.  His parents had left him well-off.  How well-off he didn’t know, never having inquired into the matter.  Month by month, year by year, a firm of accountants took his money to clubs on Wall Street where investments of easy virtue lounged.  At least that was how Cubby understood it.  It was a kind of escort service for money, though how the escorts reproduced was a mystery to him.  The same accountants handled his insurance, his tax and now his senior security.  His parents had set up the system when he was in college because they wanted him to concentrate on his studies. And Cubby had concentrated.  He graduated summa cum laude at Harvard, achieving a Ph.D. with a dissertation on synchronized flashing in fireflies. (This little-known phenomenon occurs in the mountains of Tennessee.  It is the insect equivalent of a rock concert.  The male fireflies show up around 8:30 p.m., flashing on and off, watching one another to get the tempo right.  The females, hot little groupies that they are, observe from the ground.  By 9 p.m. the males are flashing in unison and the females go wild.)

They are looking for a shortcut. Information, more time, easy payments, or something else. PayPal, lawn mowing, TripAdvisor. They want to feel more connected to the group, to belong. Instagram, live events, Startup weekend, book clubs. It works. Think Dropbox, WordPress, Amazon, FedEx. It makes their lives easier. Fruit smoothies, online groceries, Thermomix. It gives them a story to tell. A Tiffany & Co. bracelet, dinner at Jamie’s Italian restaurant, Christian Louboutin red-soled shoes. They need a solution to a problem. Online dating, personal training, gluten-free bread. It helps them get from where they are to where they want to be. Gym membership, consulting services, design. They like what you stand for. Whole Foods Markets, Method cleaning products, Patagonia outdoor wear. Their friends are doing it, too. Facebook, dinner at a new restaurant, Jägerbomb cocktails. This is why great brands become a part of the customer’s story, and customers in turn help to shape the brand’s story.

Nearly half of all associational memberships are church-religious context. Religious worshipers and people who say religion is very important to them are much more likely than other persons to visit friends, to entertain at home, to attend club meetings, and to belong to sports groups; professional and academic societies; school service groups; youth groups; service clubs; hobby or garden clubs; literary, art, discussion, and study groups; school fraternities and sororities; farm organization; political clubs; nationality groups; and other miscellaneous groups.

Mid-June 2012 …Do you remember the arrogant male model who came to the Bahriji School to give a grooming course to us students when we were there? An evening after my return to London, while staying at Uncle James’ home, I visited one of the London sex clubs. Uncle James was in Hong Kong and I had his town house to myself before I moved to my own lodgings in Ladbroke Grove, recommended by the Nottinghill Methodist Church housing project. I was terribly lonely and needed company desperately. I ventured to “Heavens” located Under the Arches on Villiers Street, Charing Cross, a little before midnight. In 1972, this establishment was located in a large warehouse. For the uninitiated, the entrance was nondescript. It was dimly lit from the outside, and when a patron wished to gain entry, he pressed an obscure doorbell by the side of a huge aluminum sliding door. A pair of eyes would look through a peephole, checking to make sure that it was neither a police raid nor an underage client. If the patron was handsome and dressed like a macho gay man, he’d be asked for identification. Once approved, the green door would slide open to allow entry. Inside “Heavens” was a different world. Throngs of leather and denim-clad patrons checked their belongings in the tiny cloakroom next to the cashier’s booth. A small safety deposit box was then allocated upon request for each visitor to deposit his wallet or important documents for safekeeping. The safety deposit box key, attached to an elastic band together with the clothing claim tag, would then be handed to the patron to wear around his wrist or ankle. Most patrons were shirtless except for their jeans and leather pants. The uninhibited would strip down to their jock straps or sports undergarments. Their naked buttocks were ready to be in service for a night of unbridled debauchery.

One cannot examine the actions of the Secret Service on November 22, 1963, without concluding that the Service stood down on protecting President Kennedy. Indeed, the 120-degree turn into Dealey Plaza violates Secret Service procedures, because it required the presidential limousine to come to a virtual stop. The reduction of the president’s motorcycle escort from six police motorcycles to two and the order for those two officers to ride behind the presidential limousine also violates standard Secret Service procedure. The failure to empty and secure the tall buildings on either side of the motorcade route through Dealey Plaza likewise violates formal procedure, as does the lack of any agents dispersed through the crowd gathered in Dealey Plaza. Readers who are interested in a comprehensive analysis of the Secret Service’s multiple failures and the conspicuous violation of longstanding Secret Service policies regarding the movement and protection of the president on November 22, 1963, should read Vince Palamara’s Survivor’s Guilt: The Secret Service and the Failure to Protect. The difference in JFK Secret Service protection and its adherence to the services standard required procedures in Chicago and Miami would be starkly different from the arrangements for Dallas. Palamara established that Agent Emory Roberts worked overtime to help both orchestrate the assassination and cover up the unusual actions of the Secret Service in the aftermath. Roberts was commander of the follow-up car trailing the presidential limousine. Roberts covered up the escapades of his fellow secret servicemen at The Cellar, a club in downtown Ft. Worth, where agents, some directly responsible for the safety of President Kennedy during the motorcade, drank until dawn on November 22. He also ordered a perplexed agent Donald Lawton off the back of the presidential limousine while at Love Field, thus giving the assassins clearer, more direct shots and more time to get them off. Also, although Roberts recognized rifle fire being discharged in Dealey Plaza, he neglected to mobilize any of the agents under his watch to act. To mask the inactivity of his agents, Roberts, in sworn testimony, falsely increased the speed of the cars (from 9–11 mph to 20–25 mph) and the distance between them (from five feet to 20–25 feet).85 No analysis of the Secret Service’s actions on the day of the assassination can be complete without mentioning that Secret Service director James Rowley was a former FBI agent and close ally of FBI Director J. Edgar Hoover, as well as a crony of Lyndon Johnson. Hoover was one of Johnson’s closest associates. The FBI Director would take the unusual step of flying to Dallas for a victory celebration in 1948 when Johnson illegally stole his Senate seat through election fraud. Johnson and Hoover were neighbors in the Foxhall Road area of the District of Columbia. Hoover’s budget would virtually triple during the years LBJ dominated the appropriations process as Senate Majority Leader. Rowley was a protégé of the director and one of the few men who left the FBI on good terms with Hoover. Rowley’s first public service job in the Roosevelt administration was arranged for him by LBJ. The neglect of assigning even one Secret Service agent to secure Dealey Plaza, as well as cleaning blood and other relatable pieces of evidence from the presidential limousine immediately following the assassination, seizing Kennedy’s body from Parkland Hospital to prevent a proper, well-documented autopsy, failing to record Oswald’s interrogation—all were important pieces of the assassination deftly executed by Rowley.

The office building held an eclectic mix. Gynecologist. Electrolysis. Subpoena delivery service. Nutritionist. Women-only health club. Not surprisingly Win was standing near the entrance to the women-only health club. Myron approached.

Where do you fit into the picture? You’ve shown me the professor and the playboy. Where do you fit into all these neat little categories?” He grinned at her, flashing white teeth. “I am a Lancelot at heart, I’m afraid. I like nothing more than to be of service. You’re looking at the world’s largest Boy Scout. Show me an old lady who needs to cross the street, and I’ll show you a man who will trip over his own two feet to assist her.

Economists sometimes distinguish between three types of goods: private goods, which can be purchased by individuals through the market; club goods, which can only be purchased by a group through some organization like a corporation; and public goods, which can only be purchased by whole communities through the state. This is a very helpful terminological distinction, but it should not be allowed to obscure one very important point. As the example of security guards shows, in many cases the good that is purchased is identical; it’s just that the way it is purchased differs. Rich people pay their security guards personally. Condo owners pay fees to a condo association, which then pays security guards. Citizens pay taxes to the state, which then pays the police. Exactly the same economic transaction is taking place, but it is organized in a different way. So if you ask whether security should be a private good, a club good, or a public good, the answer will be—it depends. Sometimes it is more efficient to deliver security services through the market; sometimes it will be more efficient to deliver them through the state. From the standpoint of society, the goal should be to choose the delivery system that works best in each case.

In August 1947 on the cusp of Independence, my parents sat in the United Services Club in London with two friends, soldier comrades from the recent war. One of them – later to become a chief of the Indian army – raised his glass to the other – who became a general and diplomat in Pakistan. He said, “Let us drink to the aborted twins!” Attia records this with a sense of horror and disbelief.

There were other important reasons for the growth of American individualism at the expense of community in the second half of the twentieth century besides the nature of capitalism. The first arose as an unintended consequence of a number of liberal reforms of the 1960s and 1970s. Slum clearance uprooted and destroyed many of the social networks that existed in poor neighborhoods, replacing them with an anonymous and increasingly dangerous existence in high-rise public housing units. “Good government” drives eliminated the political machines that at one time governed most large American cities. The old, ethnically based machines were often highly corrupt, but they served as a source of local empowerment and community for their clients. In subsequent years, the most important political action would take place not in the local community but at higher and higher levels of state and federal government. A second factor had to do with the expansion of the welfare state from the New Deal on, which tended to make federal, state, and local governments responsible for many social welfare functions that had previously been under the purview of civil society. The original argument for the expansion of state responsibilities to include social security, welfare, unemployment insurance, training, and the like was that the organic communities of preindustrial society that had previously provided these services were no longer capable of doing so as a result of industrialization, urbanization, decline of extended families, and related phenomena. But it proved to be the case that the growth of the welfare state accelerated the decline of those very communal institutions that it was designed to supplement. Welfare dependency in the United States is only the most prominent example: Aid to Familles with Dependent Children, the depression-era legislation that was designed to help widows and single mothers over the transition as they reestablished their lives and families, became the mechanism that permitted entire inner-city populations to raise children without the benefit of fathers. The rise of the welfare state cannot be more than a partial explanation for the decline of community, however. Many European societies have much more extensive welfare states than the United States; while nuclear families have broken down there as well, there is a much lower level of extreme social pathology. A more serious threat to community has come, it would seem, from the vast expansion in the number and scope of rights to which Americans believe they are entitled, and the “rights culture” this produces. Rights-based individualism is deeply embedded in American political theory and constitutional law. One might argue, in fact, that the fundamental tendency of American institutions is to promote an ever-increasing degree of individualism. We have seen repeatedly that communities tend to be intolerant of outsiders in proportion to their internal cohesiveness, because the very strength of the principles that bind members together exclude those that do not share them. Many of the strong communal structures in the United States at midcentury discriminated in a variety of ways: country clubs that served as networking sites for business executives did not allow Jews, blacks, or women to join; church-run schools that taught strong moral values did not permit children of other denominations to enroll; charitable organizations provided services for only certain groups of people and tried to impose intrusive rules of behavior on their clients. The exclusiveness of these communities conflicted with the principle of equal rights, and the state increasingly took the side of those excluded against these communal organizations.

The following approaches are likely to fall flat, with less than 10 percent of the churchless reporting they might be attracted by such efforts: information about a church provided through the mail advertising for a church on TV, in a newspaper, or on the radio an unsolicited phone call from someone representing a church in the community to describe the church and offer an invitation to attend advertising for the church on a local billboard a website that describes the church and invites people to attend a sermon from the pastor on CD or podcast emphasizing that the church has multiple locations in the community providing entry to a “video church”—a ministry that has a real-time video feed of live teaching from the main location, with live music and leadership at the remote location a contemporary seeker service showing a Hollywood-quality movie at the church that deals with issues like marriage, faith, or parenting providing a book club that discusses books about faith and life offering an open-mic discussion group or online chat that focuses on questions related to faith and spirituality a celebrity guest speaker appearing at a church’s worship services

How Advocacy Boosts Retention One of the most critical challenges facing fitness clubs is retention. About 30 percent of club members do not renew their memberships, according to IHRSA. In some clubs, turnover rates are even higher. In larger fitness chains, like the fitness club, improving retention rates by even one percent can mean millions in revenues. So how can Brand Advocates help fitness clubs keep more members? Here are three ways: 1. Members are more likely not to renew if their usage levels are low. Brand Advocates can help educate other members about services they may not currently be using, like Group X classes, personal training, swimming lessons, spa services, and more. As the club's most enthusiastic and engaged members, Advocates are glad to tell others about these services. 2. Brand Advocates will happily create content about why they're loyal customers. Ask your Advocates why they stay with your club. Advocates will create compelling answers, which you can then share with other members and even prospects. 3. Sponsor fun events where Advocates encourage new members to participate in club events and take advantage of club services. 4. Lastly, engaging your Advocates increases the likelihood that these enthusiastic members themselves will continue renewing their memberships month after month, year after year. By building and nurturing relationships with your Advocates you deepen their commitment to your club.

Clark went on to tell us that we would provide a color guard every Friday for the recruit parade.  There would also be color guard details all over the San Diego area.   Any service club, school, ball team of any kind that wanted a color guard at their event could get one just by asking.   “You’re lucky it isn’t football season or we might as well live in our dress blues.

l’after-shave, le badge, le barbeque, le best-seller, le blue-jean, le blues, le bluff, le box-office, le break, le bridge, le bulldozer, le business, le cake, la call-girl, le cashflow, le check-in, le chewing-gum, le club, le cocktail, la cover-girl, le cover-story, le dancing, le design, le discount, le do-it-yourself, le doping, le fan, le fast-food, le feedback, le freezer, le gadget, le gangster, le gay, le hall, le handicap, le hold-up, le jogging, l’interview, le joker, le kidnapping, le kit, le knock-out, le label, le leader, le look, le manager, le marketing, le must, les news, le parking, le pickpocket, le pipeline, le planning, le playboy, le prime time, le pub, le puzzle, se relaxer, le self-service, le software, le snack, le slogan, le steak, le stress, le sweatshirt, le toaster and le week-end.

SpottieOttieDopaliscious [Hook] Damn damn damn James [Verse 1: Sleepy Brown] Dickie shorts and Lincoln's clean Leanin', checking out the scene Gangsta boys, blizzes lit Ridin' out, talkin' shit Nigga where you wanna go? You know the club don't close 'til four Let's party 'til we can't no more Watch out here come the folks (Damn - oh lord) [Verse 2: André 3000] As the plot thickens it gives me the dickens Reminiscent of Charles a lil' discotheque Nestled in the ghettos of Niggaville, USA Via Atlanta, Georgia a lil' spot where Young men and young women go to experience They first li'l taste of the night life Me? Well I've never been there; well perhaps once But I was so engulfed in the Olde E I never made it to the door you speak of, hardcore While the DJ sweatin' out all the problems And the troubles of the day While this fine bow-legged girl fine as all outdoors Lulls lukewarm lullabies in your left ear Competing with "Set it Off," in the right But it all blends perfectly let the liquor tell it "Hey hey look baby they playin' our song" And the crowd goes wild as if Holyfield has just won the fight But in actuality it's only about 3 A.M And three niggas just don' got hauled Off in the ambulance (sliced up) Two niggas don' start bustin' (wham wham) And one nigga don' took his shirt off talkin' 'bout "Now who else wanna fuck with Hollywood Courts?" It's just my interpretation of the situation [Hook] [Verse 3: Big Boi] Yes, when I first met my SpottieOttieDopalicious Angel I can remember that damn thing like yesterday The way she moved reminded me of a Brown Stallion Horse with skates on, ya know Smooth like a hot comb on nappy ass hair I walked up on her and was almost paralyzed Her neck was smelling sweeter Than a plate of yams with extra syrup Eyes beaming like four karats apiece just blindin' a nigga Felt like I chiefed a whole O of that Presidential My heart was beating so damn fast Never knowing this moment would bring another Life into this world Funny how shit come together sometimes (ya dig) One moment you frequent the booty clubs and The next four years you & somebody's daughter Raisin' y'all own young'n now that's a beautiful thang That's if you're on top of your game And man enough to handle real life situations (that is) Can't gamble feeding baby on that dope money Might not always be sufficient but the United Parcel Service & the people at the Post Office Didn't call you back because you had cloudy piss So now you back in the trap just that, trapped Go on and marinate on that for a minute

Avis Budget, recognising the emerging threat, spent $500m last year buying Zipcar, the world’s largest example of a “car club”, a form of sharing in which vehicles are parked on the streets and users can rent them, using a swipe-card, by the hour. In theory, the giant hire firms are well-placed to operate the car-club model: conventional rentals peak during the week, whereas club-car use peaks at weekends, so they can achieve high utilisation rates by shifting cars between the two services. Car clubs and other forms of sharing are proving especially attractive to young drivers. That is encouraging the carmakers to return to a business they have dabbled in before (Hertz has been owned by both Ford and GM; and GM once part-owned Avis).

An accurate budget must be built on a base of thorough research. You must do research on your community to find out what it will cost to get a church off the ground. You need to solidly answer questions such as:, What will the cost of living in this community be?, What will my salary be? How about salaries for additional staff?, How much will it cost to rent space for the church to meet in?, How much will it cost to operate a business in this city (office rent, phones, computer equipment, copy equipment, and so on)? Talk with other pastors in the community. Find out what their start-up costs were and what they are currently spending to maintain and operate the church. Other pastors can be a valuable resource for you on many levels. The worst mistake you can make is to start the budget process by viewing economic realities through a rose-colored lens. If you speculate too much or cut corners in this area, you’ll end up paying dearly down the road. Remember, God never intended for you to go it alone. There are people and resources out there to help you prepare. Ask others for help. God receives no glory when you are scraping the bottom to do His work. So don’t think too small. Church planting is an all or nothing venture. You can’t just partially commit. You have to fully commit, and often that means with your wallet. Don’t underestimate the importance of having a base of prayer partners. You need prayers as desperately as you need money. You need prayers as desperately as you need money. An unhealthy launch may occur when a new church begins as the result of a church split, when a planter is disobedient in following God, or when there is a lack of funding or solid strategy. Finding the right teammates to help you on this journey is serious business. The people you bring on to your staff will either propel you down the road toward fulfilling the vision for your church or serve as speed bumps along the way. You should never be afraid to ask potential staff members to join you—even if it means a salary cut, a drastic position change or a significant new challenge for them. When you ask someone to join your staff, you are not asking that person to make a sacrifice. (If you have that mentality, you need to work to change it.) Instead, you are offering that person the opportunity of a lifetime. There are three things that every new church must have before it can be a real church: (1) a lead pastor, (2) a start date, and (3) a worship leader. Hire a person at the part-time level before bringing him or her on full time. When hiring a new staff person, make sure he or she possesses the three C's: Character, Chemistry & Competency Hiring staff precedes growth, not vice versa. Hire slow, fire fast. Never hire staff when you can find a volunteer. Launch as publicly as possible, with as many people as possible. There are two things you are looking for in a start date: (1) a date on which you have the potential to reach as many people as possible, and (2) a date that precedes a period of time in which people, in general, are unlikely to be traveling out of town. You need steppingstones to get you from where you are to your launch date. Monthly services are real services that you begin holding three to six months prior to your launch date. They are the absolute best strategic precursor to your launch. Monthly services give you the invaluable opportunity to test-drive your systems, your staff and, to an extent, even your service style. At the same time, you are doing real ministry with the people in attendance. These services should mirror as closely as possible what your service will look like on the launch date. Let your target demographic group be the strongest deciding factor in settling on a location: Hotel ballrooms, Movie theaters, Comedy clubs, Public-school auditoriums, Performing-arts theaters, Available church meeting spaces, College auditoriums, Corporate conference space.

Video marketing services USA Working with labels and artists, HIP Video system specializes in online video marketing/distribution in a wide range of promotion services including, how to get on MTV, national, regional television, internet, and retail (stores, gyms and clubs) with over 950 videos by the most respected names in music.

Former and future nerdistocracy slowly, and to look at them you’d think reluctantly, filtering back out into the street, into the long September which has been with them in a virtual way since spring before last, continuing only to deepen. Putting their street faces back on for it. Faces already under silent assault, as if by something ahead, some Y2K of the workweek that no one is quite imagining, the crowds drifting slowly out into the little legendary streets, the highs beginning to dissipate, out into the casting-off of veils before the luminosities of dawn, a sea of T-shirts nobody’s reading, a clamor of messages nobody’s getting, as if it’s the true text history of nights in the Alley, outcries to be attended to and not be lost, the 3:00 am kozmo deliveries to code sessions and all-night shredding parties, the bedfellows who came and went, the bands in the clubs, the songs whose hooks still wait to ambush an idle hour, the day jobs with meetings about meetings and bosses without clue, the unreal strings of zeros, the business models changing one minute to the next, the start-up parties every night of the week and more on Thursdays than you could keep track of, which of these faces so claimed by the time, the epoch whose end they’ve been celebrating all night—which of them can see ahead, among the microclimates of binary, tracking earthwide everywhere through dark fiber and twisted pairs and nowadays wirelessly through spaces public and private, anywhere among cybersweatshop needles flashing and never still, in that unquiet vastly stitched and unstitched tapestry they have all at some time sat growing crippled in the service of—to the shape of the day imminent, a procedure waiting execution, about to be revealed, a search result with no instructions on how to look for it?

After only two short weeks, we’re asking you to give up the life you had before—your apartment, your friends, the right to come and go at will, the freedom to live your life purely on your terms. As a staff slave, while you can get permission to leave The Enclave for family visits and things of that sort, you are basically entering a consensual agreement of sexual and service enslavement. You will no longer have access to your own finances, though money will be set aside for you every month and will be available to you if and when you need it. You will no longer be permitted to make decisions about your body, your daily life or your submissive and masochistic choices. We, as your Masters and Mistresses, will decide for you. There are no hard limits here, no safewords. Once you sign on as a staff slave, you abdicate all rights. The only choice left to you will be the choice to leave, should you decide you are unhappy here.

Instant Access “When my twins were born, I moved abruptly from being a professional career woman to a full-time, stay-at-home mom. The role shift opened a new door of commonality which surprised and delighted me. I was instantly welcomed into a special “Motherhood Club,” where before I never would have related. It felt as if I was suddenly bonded with mothers worldwide. It's important to remember—nothing stays the same, nor do we.

You called it selfish and cruel that men should trade value for value—you have now established an unselfish society where they trade extortion for extortion. Your system is a legal civil war, where men gang up on one another and struggle for possession of the law, which they use as a club over rivals, till another gang wrests it from their clutch and clubs them with it in their turn, all of them clamoring protestations of service to an unnamed public’s unspecified good.

Even at the tender age of twelve, when I knelt in front of the bishop for my confirmation, I had the sneaking suspicion that the Episcopal Church was just a politically correct social club for wealthy white people in designer clothes. p29

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End of May 2012 The continuation of my email to Andy: …I was delighted to return to London after war-ravaged Belfast. The students in our college had to evacuate several times due to IRA bomb threats. I must have subconsciously selected to be in Northern Ireland because of my unsettling inner upheavals. Much like the riots that went on in the city in 1971, I was unconsciously fighting my inner demons within myself. I needed that year to overcome my sexual additions and to immerse myself in my fashion studies. By the following year, I had compiled an impressive fashion design portfolio for application with various London Art and Design colleges. Foundation students generally required two years to complete their studies. I graduated from the Belfast College of Art with flying colors within a year. By the autumn of 1972, I was accepted into the prestigious Harrow School of Art and Technology. Around that period, my father’s business was waning and my family had financial difficulty sponsoring my graduate studies. Unbeknownst to my family, I had earned sufficient money during my Harem services to comfortably put myself through college. I lied to my parents and told them I was working part-time in London to make ends meet so I could finance my fashion education. They believed my tall tale. For the next three years I put my heart and soul into my fashion projects. I would occasionally work as a waiter at the famous Rainbow Room in Biba, which is now defunct. Working at this dinner dance club was a convenient way of meeting beautiful and trendy patrons, who often visit this capricious establishment.

Funerals and memorial services are just part of life. And I do know that there is life everlasting.” Usually Mom said believe. Recently, I noted, she said know.

No one is born more special than another. Everyone is born for a special purpose, to be a sign and a wonder. The aim is to find that purpose and reveal its splendour, not against each other, but for service from one to another.

No one is born more special than another. Everyone is born for a special purpose, to be a sign and a wonder. The aim is to find that purpose and reveal its splendour, not against each other, but for service from one to another.

With Doug, she talked about the service she wanted. He also asked her if she had any regrets. She said she did have one: She’d always wanted a castle in Scotland. I don’t think this was delirium.

INVITATION How to Invite the Nonbeliever into Real Life, Not a Church Service You can make more friends in two months by becoming interested in other people than you can in two years by trying to get other people interested in you. DALE CARNEGIE, How to Win Friends and Influence People I have an enormous amount of trouble getting people to come to my place. . . . I can’t tell you how much leftover guacamole I’ve eaten.

It wasn’t just that Jeremy didn’t have a chance in the church; the church was unwilling to give Jeremy a chance. He had experienced church many times over again, and it seemed to be the same thing. The church would put their best foot forward through an invitation to their service and then refuse to use the other foot to walk with him.

At the moment when Mrs. Griffin had been notified of her husband’s death, she was in bed with her lover at the Hotel del Coronado in California, and took the news that she was a widow rather well. She untwined herself from the arms of Admiral Paul Henry Bastedo who served under Secretary of the Navy Franklin Roosevelt, and proposed they get married in the morning so he could be her date at her late husband’s funeral. To the tabloids’ delight, the newlyweds took Helen Prindeville Griffin Bastedo’s private railway car to Lake Forest, Illinois, to attend the service. The act so outraged the Griffin family that they used their juice with Union Pacific to divert the train and the unlucky passengers coupled to Helen’s private car. The train choo-chooed deep into Wisconsin, denying the newlyweds their grand entrance to the funeral.

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