Sister Similarity Quotes

You laugh very loud—as if you are the only one in the world,” Despina commented. Shahrzad wrinkled her nose. “That’s funny. My sister says something very similar.” “I assume it makes little difference to you.” “Why? You’d prefer I stop?” she teased. “No,” Khalid said, as he strode into the Grand Portico. “I would not.” “Sayyidi.” Despina bowed. He nodded at her. “I cannot speak for Despina. But you do laugh too loud. And I hope you never stop.

I had never thought I had much in common with anybody. I had no mother, no father, no roots, no biological similarities called sisters and brothers. And for a future I didn't want a split-level home with a station wagon, pastel refrigerator, and a houseful of blonde children evenly spaced through the years. I didn't want to walk into the pages of McCall's magazine and become the model housewife. I didn't even want a husband or any man for that matter. I wanted to go my own way. That's all I think I ever wanted, to go my own way and maybe find some love here and there. Love, but not the now and forever kind with chains around your vagina and a short circuit in your brain. I'd rather be alone.

I myself found a fascinating example of this in Nietzsche’s book Thus Spake Zarathustra, where the author reproduces almost word for word an incident reported in a ship’s log for the year 1686. By sheer chance I had read this seaman’s yarn in a book published about 1835 (half a century before Nietzsche wrote); and when I found the similar passage in Thus Spake Zarathustra, I was struck by its peculiar style, which was different from Nietzsche’s usual language. I was convinced that Nietzsche must also have seen the old book, though he made no reference to it. I wrote to his sister, who was still alive, and she confirmed that she and her brother had in fact read the book together when he was 11 years old. I think, from the context, it is inconceivable that Nietzsche had any idea that he was plagiarizing this story. I believe that fifty years later it has unexpectedly slipped into focus in his conscious mind.

The disobedience if Eve in the Genesis story has been used to justify women's inequality and suffering in many Christian traditions. Thus, what is understood as women's complicity in evil leads much traditional theological reflection on suffering to offer the "consequent admonition to 'grin and bear it' because such is the deserved place of women." Similarly, when Jesus is seen as a divine co-sufferer, the potentially liberating narratives of Jesus as a revolutionary leader who takes the side of the poor and dispossessed can be ignored in favor of religious beliefs more interested in Jesus as a stoic victim. Christ's suffering is inverted and used to justify women's continued suffering in systems of injustice by framing it as redemptive.

What is Time, O sister of similar features, that you speak of it so subserviently? Are we to be the slaves of the sun, that secondhand overrated knob of gilt, or of his sister, that fatuous circle of silver paper? A curse upon their ridiculous dictatorship!

Still,” I said, “I am sorry. But I was desperate to rescue my sister.” “I understand,” the sagging dragon assured me. He explained, “I, too, had a sister, once.” The past tense didn't escape me. “What happened to her?” I asked, feeling we were connected, two of a kind after all, sharing similar personal tragedies. “I had to eat her,” the dragon said, “to keep her from stealing my gold.

On hearing that, my colleague offers to lend me her blue identity card, since we’re all brothers and sisters in the end, and we look similar too, at least in the eyes of the soldiers at the checkpoint.

She is not the child that mirrors me, and yet when you put us side by side, there are definite similarities. It's not in the shape of the mouth but the set of it, the sheer determination that silvers our eyes.

The peoples of the Soviet Union, in many respects, impress me as people who can not yet afford to be honest. When they can be they will either blossom into a marvel or sink into decay. What gets me about the United States is that it pretends to be honest and therefore has so little room to move toward hope. I think that in America there are certain kinds of problems and in Russia there are certain kinds of problems, but basically, when you find people who start from a position where human beings are at the core, as opposed to a position where profit is at the core, the solutions can be very different. I wonder how similar human problems will be solved. But I am not always convinced that human beings are at the core here, either, although there is more lip service done to that idea than in the U.S.

He glared down at the tiny woman who looked startlingly, hauntingly similar to the little sister he’d tried to protect so many years

A narcissist can be your husband, wife, mother, father, sister, brother, boyfriend, girlfriend, neighbor, boss, church member or anyone you come in contact with. There is endless possibilities of “who” they can be. The important thing to remember is the actions, behaviors are all very similar.

Violence is central to patriarchy, and the forms of systemic violence are interconnected in Western societies. Recognizing similarities across forms of oppression (such as racism, child abuse, speciesism, and sexism, for example) is essential.

When we look away from the importance of the erotic in the development and sustenance of our power, or when we look away from ourselves as we satisfy our erotic needs in concert with others, we use each other as objects of satisfaction rather than share our joy in the satisfying, rather than make connection with our similarities and our differences.

And it feels very similar to rushing a sorority; the planned conversation with the more important sorority sisters, always pretty, usually white, who've already gone through a list of photos and have their favorites pegged and the answers to their questions preloaded. "Oh, no way! You were a cheerleader, too?! So was I! You'll fit in so well in our house!" Meanwhile, we, of source, knew she was a cheerleader because we spent days studying the rushee's photos and applications, and we already knew which ones we'd be attacking. And here I am, in my mid-thirties, re-creating the same behavior to sell a similar promise of a different sisterhood.

I liked walking better, but a sense of reluctance to obtrude my presence on anyone who did not desire it, always kept me passive on these and similar occasions; and I never inquired into the causes of their varying whims.

I say sister because we were never too alike, too competitive with one another, ever to bond as friends: like the projecting pieces of a jigsaw puzzle, our characters, by reason of their similar cuts, could never really lock.

It occurs to me that as different as we are in our behavior and decisions, our most basic, knee-jerk emotional reactions to really big things are often remarkably similar. And it is in these moments that I am most grateful for my sister.

Though the boys never admit it as much, it is crucial the Lisbon sisters are all thin and beautiful within reason. There are a handful of imperfect features among them but nothing that would make the sum of each one's parts less than desirable. In the safety of being attractive, their eccentricities are as precious as their bodies. Their bodies protect all eccentricity from becoming "strange" or "gross" in the way similar predilections are characterized when possessed by heavier or uglier girls.

Silence fell, and I remembered that I was supposed to be running this. It reminded me in an odd way of the time I’d had to take over my sister’s Girl Scout troop when my mother had been sick. Fourteen preteen girls, a tableful of werewolves—there were certain monstrous similarities.

raw.  She stepped forward carefully, her eyes gentling as she tried to reach her brother.  “Royston, it isn’t a game.  It’s me.  Wyndi.” He glared down at the tiny woman who looked startlingly, hauntingly similar to the little sister he’d tried to protect so many years ago.  But it was impossible.  “My sister died of pneumonia,” he growled, furious that anyone would try such a horrible trick.  “The case worker told me my sister died.  You’re going to have to leave.  Now!” he almost shouted.  Wyndi shook her head.  “They lied, Royston.  I didn’t die.”  She hesitated

Psychologists often approach personality by measuring basic traits such as the “big five”: neuroticism, extroversion, openness to new experiences, agreeableness (warmth/niceness), and conscientiousness.15 These traits are facts about the elephant, about a person’s automatic reactions to various situations. They are fairly similar between identical twins reared apart, indicating that they are influenced in part by genes, although they are also influenced by changes in the conditions of one’s life or the roles one plays, such as becoming a parent.16 But psychologist Dan McAdams has suggested that personality really has three levels... The third level of personality is that of the “life story.” Human beings in every culture are fascinated by stories; we create them wherever we can. (See those seven stars up there? They are seven sisters who once . . . ) It’s no different with our own lives. We can’t stop ourselves from creating what McAdams describes as an “evolving story that integrates a reconstructed past, perceived present, and anticipated future into a coherent and vitalizing life myth.”18 Although the lowest level of personality is mostly about the elephant, the life story is written primarily by the rider. You create your story in consciousness as you interpret your own behavior, and as you listen to other people’s thoughts about you. The life story is not the work of a historian—remember that the rider has no access to the real causes of your behavior; it is more like a work of historical fiction that makes plenty of references to real events and connects them by dramatizations and interpretations that might or might not be true to the spirit of what happened. Adversity may be necessary for growth because it forces you to stop speeding along the road of life, allowing you to notice the paths that were branching off all along, and to think about where you really want to end up.

If a boy fires off a gun, whether at a fox, a landlord or a reigning sovereign, he will be rebuked according to the relative value of these objects. But if he fires off a gun for the first time it is very likely that he will not expect the recoil, or know what a heavy knock it can give him. He may go blazing away through life at these and similar objects in the landscape; but he will be less and less surprised by the recoil; that is, by the reaction. He may even dissuade his little sister of six from firing off one of the heavy rifles designed for the destruction of elephants; and will thus have the appearance of being himself a reactionary. Very much the same principle applies to firing off the big guns of revolution. It is not a man's ideals that change; it is not his Utopia that is altered; the cynic who says, "You will forget all that moonshine of idealism when you are older," says the exact opposite of the truth. The doubts that come with age are not about the ideal, but about the real. And one of the things that are undoubtedly real is reaction: that is, the practical probability of some reversal of direction, and of our partially succeeding in doing the opposite of what we mean to do. What experience does teach us is this: that there is something in the make-up and mechanism of mankind, whereby the result of action upon it is often unexpected, and almost always more complicated than we expect.

Moving forward fourteen hundred years, to sixteenth-century Europe, we hear a similar lament from the sister of the Holy Roman Emperor: “It is hard enough to marry a man . . . whom you do not know or love, and worse still to be required to leave home and kindred, and follow a stranger to the ends of the earth, without even being able to speak his language.”4

She had never been staying there before, without being struck by it, or without wishing that other Elliots could have her advantage in seeing how unknown, or unconsidered there, were the affairs which at Kellynch Hall were treated as of such general publicity and pervading interest; yet, with all this experience, she believed she must now submit to feel that another lesson, in the art of knowing our own nothingness beyond our own circle, was become necessary for her; for certainly, coming as she did, with a heart full of the subject which had been completely occupying both houses in Kellynch for many weeks, she had expected rather more curiosity and sympathy than she found in the separate but very similar remark of Mr and Mrs Musgrove: “So, Miss Anne, Sir Walter and your sister are gone; and what part of Bath do you think they will settle in?” and this, without much waiting for an answer; or in the young ladies’ addition of, “I hope we shall be in Bath in the winter; but remember, papa, if we do go, we must be in a good situation: none of your Queen Squares for us!” or in the anxious supplement from Mary, of—“Upon my word, I shall be pretty well off, when you are all gone away to be happy at Bath!

As the German sociologist Wolfgang Schivelbusch argues in a book tellingly titled Three New Deals, progressivism, Communism and National Socialism (also called fascism) were all sister ideologies, variations on a single theme, motivated by the same impulses, seeking to move society in a similar direction—away from free market capitalism and toward a collectivist society with the state as the instrument of the common good.

In 2018, I publicly disclosed that I had experienced psychological abuse by my sisters. Prior to uploading my first YouTube video on this sensitive topic, I had no idea if anyone else would relate. Shortly after my video went live, I received hundreds of comments by strangers who shared similar stories of being bullied, manipulated, gaslit, and abused by their own siblings. Five years later, my videos now have over 163,234K views and thousands of comments.

And she didn’t take it well. I saw that for myself. I’m convinced that she’s Lissa’s half-sister, now, but she’s in the same position Lissa was in—under Gavin’s thumb." "You think I haven’t considered that?" Winkler’s words were a growl. "We have no claim on this one, Weldon. The vamps have full control, although Bill says they have no idea she can walk in daylight." "I heard her asking for fruit, so that’s not the only similarity," Weldon huffed. "Lissa got used by the vampires and killed by her father’s interference." "Let’s hope Griffin stays the hell away from this one, then.

Lady Merritt Sterling was a vibrantly attractive woman with large, dark eyes, a wealth of lustrous sable hair, and a flawless porcelain complexion. Unlike her two sisters, she had inherited the shorter, stockier frame of the Marsden side instead of the slender build of her mother. Similarly, she had her father's square-shaped face and determined jaw instead of her mother's delicate oval one. However, Merritt possessed a charm so compelling that she eclipsed every other woman in the vicinity, no matter how beautiful. Merritt focused on whomever she was talking to with a wealth of sincere interest, as if she or he were the only person in the world. She asked questions and listened without ever seeming to wait for her turn to talk. She was the guest everyone invited when they needed to blend a group of disparate personalities, just as a roux would bind soap or sauce into velvety smoothness. It was no exaggeration to say that every man who met Merritt fell at least a little in love with her. When she had entered society, countless suitors had pursued her before she'd finally consented to marry Joshua Sterling, an American-born shipping magnate who had taken up residence in London.

Writing Saving My Sister was by far the most difficult yet meaningful and rewarding experience of my life,” comments author Nicole Woodruff. “After losing my sister, Amanda, to a fentanyl overdose in June 2019, I was determined to make her story matter and bring meaning to this horrible tragedy. So many families lose loved ones to this disease but often suffer in silence or feel ashamed to speak up due to addiction’s stigma. My goal with this book is to reduce this stigma, bring greater awareness to these stories, and ultimately help people in similar situations to mine know they are not alone,” continues Woodruff.

We do not converse. She visits me to talk. My task to murmur. She talks about her grandsons, her daughter who lives in Delphi, her sister or her husband - both gone - obscure friends - dead - obscurer aunts and uncles - lost - ancient neighbors, members of her church or of her clubs - passed or passing on; and in this way she brings the ends of her life together with a terrifying rush: she is a girl, a wife, a mother, widow, all at once. All at once - appalling - but I believe it; I wince in expectation of the clap. Her talk's a fence - shade drawn, window fastened, door that's locked - for no one dies taking tea in a kitchen; and as her years compress and begin to jumble, I really believe in the brevity of life; I sweat in my wonder; death is the dog down the street, the angry gander, bedroom spider, goblin who's come to get her; and it occurs to me that in my listening posture I'm the boy who suffered the winds of my grandfather with an exactly similar politeness, that I am, right now, all my ages, out in elbows, as angular as badly stacekd cards. Thus was I, when I loved you, every man I could be, youth and child - far from enough - and you, so strangely ambiguous a being, met me, h eart for spade, play after play, the whole run of our suits.

If all art is conceptual, the issue is rather simple. For concepts, like pictures, cannot be true or false. They can only be more or less useful for the formation of descriptions. The words of a language, like pictorial formulas, pick out from the flux of events a few signposts which allow us to give direction to our fellow speakers in that game of "Twenty Questions" in which we are engaged. Where the needs of users are similar, the signposts will tend to correspond. We can mostly find equivalent terms in English, French, German, and Latin, and hence the idea has taken root that concepts exist independently of language as the constituents of "reality." But the English language erects a signpost on the roadfork between "clock" and "watch" where the German has only "Uhr." The sentence from the German primer, "Meine Tante hat eine Uhr," leaves us in doubt whether the aunt has a clock or watch. Either of the two translations may be wrong as a description of a fact. In Swedish, by the way, there is an additional roadfork to distinguish between aunts who are "father's sisters," those who are "mother's sisters," and those who are just ordinary aunts. If we were to play our game in Swedish we would need additional questions to get at the truth about the timepiece.

It was a Game called Yes and No, where Scrooge’s nephew had to think of something, and the rest must find out what; he only answering to their questions yes or no, as the case was. The brisk fire of questioning to which he was exposed, elicited from him that he was thinking of an animal, a live animal, rather a disagreeable animal, a savage animal, an animal that growled and grunted sometimes, and talked sometimes, and lived in London, and walked about the streets, and wasn’t made a show of, and wasn’t led by anybody, and didn’t live in a menagerie, and was never killed in a market, and was not a horse, or an ass, or a cow, or a bull, or a tiger, or a dog, or a pig, or a cat, or a bear. At every fresh question that was put to him, this nephew burst into a fresh roar of laughter; and was so inexpressibly tickled, that he was obliged to get up off the sofa and stamp. At last the plump sister, falling into a similar state, cried out: “I have found it out! I know what it is, Fred! I know what it is!” “What is it?” cried Fred. “It’s your Uncle Scro-o-o-o-oge!” Which it certainly was. Admiration was the universal sentiment, though some objected that the reply to “Is it a bear?” ought to have been “Yes;” inasmuch as an answer in the negative was sufficient to have diverted their thoughts from Mr. Scrooge, supposing they had ever had any tendency that way.

TIA OR TARA has stopped applying makeup to my wife’s face and is looking at Scottie with disapproval. The light is hitting this woman’s face, giving me an opportunity to see that she should perhaps be working on her own makeup. Her coloring is similar to a manila envelope. There are specks of white in her eyebrows, and her concealer is not concealing. I can tell my daughter doesn’t know what to do with this woman’s critical look. “What?” Scottie asks. “I don’t want any makeup.” She looks at me for protection, and it’s heartbreaking. All the women who model with Joanie have this inane urge to make over my daughter with the notion that they’re helping her somehow. She’s not as pretty as her older sister or her mother, and these other models think that slapping on some rouge will somehow make her feel better about her facial fate. They’re like missionaries. Mascara thumpers. “I was just going to say that I think your mother was enjoying the view,” Tia or Tara says. “It’s so pretty outside. You should let the light in.” My daughter looks at the curtain. Her little mouth is open. Her hand reaches for a tumbleweed of hair. “Listen here, T. Her mother was not enjoying the view. Her mother is in a coma. And she’s not supposed to be in bright light.” “My name is not T,” she says. “My name is Allison.” “Okay, then, Ali. Don’t confuse my daughter, please.” “I’m turning into a remarkable young lady,” Scottie says. “Damn straight.” My heart feels like one of Scottie’s clogs clomping down the hall. I don’t know why I became so angry.

By looking after his relatives' interests as he did, Napoleon furthermore displayed incredible weakness on the purely human level. When a man occupies such a position, he should eliminate all his family feeling. Napoleon, on the contrary, placed his brothers and sisters in posts of command, and retained them in these posts even after they'd given proofs of their incapability. All that was necessary was to throw out all these patently incompetent relatives. Instead of that, he wore himself out with sending his brothers and sisters, regularly every month, letters containing reprimands and warnings, urging them to do this and not to do that, thinking he could remedy their incompetence by promising them money, or by threatening not to give them any more. Such illogical behaviour can be explained only by the feeling Corsicans have for their families, a feeling in which they resemble the Scots. By thus giving expression to his family feeling, Napoleon introduced a disruptive principle into his life. Nepotism, in fact, is the most formidable protection imaginable : the protection of the ego. But wherever it has appeared in the life of a State—the monarchies are the best proof—it has resulted in weakening and decay. Reason : it puts an end to the principle of effort. In this respect, Frederick the Great showed himself superior to Napoleon—Frederick who, at the most difficult moments of his life, and when he had to take the hardest decisions, never forgot that things are called upon to endure. In similar cases, Napoleon capitulated. It's therefore obvious that, to bring his life's work to a successful conclusion, Frederick the Great could always rely on sturdier collaborators than Napoleon could. When Napoleon set the interests of his family clique above all, Frederick the Great looked around him for men, and, at need, trained them himself. Despite all Napoleon's genius, Frederick the Great was the most outstanding man of the eighteenth century. When seeking to find a solution for essential problems concerning the conduct of affairs of State, he refrained from all illogicality. It must be recognised that in this field his father, Frederick-William, that buffalo of a man, had given him a solid and complete training. Peter the Great, too, clearly saw the necessity for eliminating the family spirit from public life. In a letter to his son—a letter I was re-reading recently—he informs him very clearly of his intention to disinherit him and exclude him from the succession to the throne. It would be too lamentable, he writes, to set one day at the head of Russia a son who does not prepare himself for State affairs with the utmost energy, who does not harden his will and strengthen himself physically. Setting the best man at the head of the State—that's the most difficult problem in the world to solve.

I look back at Silas, who is adding more sugar to his coffee. “Okay. Fine. One class, but only because I might not get another chance once we’re back in Ellison. And you have to promise not to tell Scarlett.” “Only if you let me pay for it,” he counters. “Silas,” I say threateningly. He shrugs. “You and Lett are broke. And besides, if you pay for it, Scarlett will know the money is missing.” “Fine,” I say dismissively. “Great. Let’s go get you signed up, then,” he says, rising and dropping a few crumbled dollars onto the tabletop. I remain seated, mouth open. “Now?” “No time like the present. I suppose I’ve taken Operation Rosie-Gets-a-Life as a personal mission. It’s too similar to Operation Silas-Gets-a-Life for me to ignore.” He extends a hand to me, and, without thinking, I take it. My heart rate quickens and I want to pull him toward me. Oh god. What am I thinking? I pull my hand away again and smile nervously. Silas smiles almost sheepishly. Did he feel the same stirring sensation?

It’s especially important to have boys lend a hand around the house. As mentioned, from an early age, boys in particular tend to assert their independence by refusing to do something they’ve been asked to do. A study by the educational children’s magazine Highlights found that 73 percent of girls reported that they had chores to do, while only 65 percent of boys did. Not only are girls more likely to be asked to help out at home, they are less likely to get paid: the national nonprofit Junior Achievement found that the pay gap between males and females starts squarely at home, with allowance: 67 percent of boys said that they received allowances, while just 59 percent of girls did. Similarly, a British study discovered that boys get paid 15 percent more for the same chores done by girls. Think about the message being given here: that when boys feed the dog or straighten their rooms, they deserve a reward, but girls are just “doing what comes naturally.” And when boys with female siblings see the grunt work being off-loaded onto their sisters, the effects can carry into midlife, according to a paper published in the Journal of Politics.

crazy touches. She loves art and sometimes makes herself jewelry, especially big earrings. (Claudia, of course, has pierced ears, which Mal and I want desperately but are not allowed to have yet. All we’re going to get is braces on our teeth.) Anyway, Claudia doesn’t just love art, she’s a really good artist. Unfortunately, she’s a terrible student. Being a poor student is bad enough, but when you have an older sister who is a genius, like Claudia’s sister, Janine, it’s really tough. Claudia manages, though. She does as well as she can in school, and otherwise concentrates on her art and babysitting. She lives with her parents, her sister, and her grandmother, Mimi. Mary Anne Spier is the club secretary. She’s in charge of keeping the record book in order, except for the money stuff. (That’s Dawn Schafer’s job, since she’s the treasurer.) It’s hard to believe that Mary Anne and Kristy are best friends. This is because in a lot of ways they’re opposites. Oh, they look alike, all right. They’re the two shortest kids in their grade and they both have brown hair and brown eyes, but that’s where the similarities end. Kristy is loud and outgoing, Mary

She hadn't gone back in time. The idea was silly. Or had she? Had she knocked on the door of her home to see a younger version of herself answer; had there been a mutual shock of recognition (as the younger Rebecca realized that, yes, her husband's work was due to be a success, that he was not wasting his time chasing rainbows and tilting at windmills); had she slipped her arm into that of her past self (feeling a slight electric tingle as skin touched skin and a taste in her mouth as if she'd touched a nine-volt battery to her tongue) and said, We need to to talk? Had she sat in a coffee shop, conversing with a woman who everyone assumed was related to her in some way—Oh my god you two are so cute, you're mother and daughter but you look like sisters? Had she made some kind of idle remark overheard by a man on his way to spend two weeks' vacation in North Dakota; had that comment convinced that man to settle there permanently instead, and to contact those who had political sympathies similar to his own? Had that unknown man begun the slow process of taking over the state by placing his allies in the local governments if he could? Had that strategy failed, leaving brute force as a regrettable last resort?

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

Because,' he said, 'I sometimes have a queer feeling with regard to you, especially when you are near me, as now; it is as if I had a string somewhere under my left ribs, tightly and inextricably knotted to a similar string situation in the corresponding quarter of your little frame. And if that boisterous channel, and two hundred miles or so of land, come broad between us, I am afraid that cord of communion will be snapped; and the nI've a nervous notion I should take to bleeding inwardly. As for you, you'd forget me.' 'That I never would, sir; you know -,' impossible to proceed. [...] The vehemence of emotion, stirred by grief and love within me, was claiming mastery, and struggling for full sway and asserting a right to predominate - to overcome, to live, rise, and reign at last; yes, and to speak. 'I grieve to leave Thornfield; I love Thornfield; I love it, because I have lived in it a full and delightful life, momentarily at least. I have not been trampled on. I have not been petrified. I have not been buried with inferior minds, and excluded from every glimpse of communion with what is bright, and energetic, and high. I have talked, face to face, with what I reverence; with what I delight in, with an origin, a vigorous, and expanded mind. I have known you, Mr. Rochester; and it strikes me with terror and anguish to feel I absolutely must be torn from you forever. I see the necessity of departure; and it is like looking on the necessity of death.' 'Where do you see the necessity?' he asked, suddenly. 'Where? You, sir, have placed it before me.' 'In what shape?' 'In the shape of Miss Ingram; a noble and beautiful woman, your bride.' 'My bride! What bride? I have no bride!' 'But you will have.' 'Yes; I will! I will!' He set his teeth. 'Then I must go; you have said it yourself.' 'No; you must stay! I swear it, and the oath shall be kept.' 'I tell you I must go!' I retorted, roused to something like passion. 'Do you think I can stay to become nothing to you? Do you think I am an automation? a machine without feelings? and can bear to have my morsel of bread snatched from my lips, and my drop of living water dashed from my cup? Do you think, because I am poor, obscure, plain, and little, I am soulless and heartless? You think wrong! I have as much soul as you, and full as much heart! And if God had gifted me with some beauty, and much wealth, I should have made it hard for you to leave me, as it is now for me to leave you. I am not talking to you now through the medium of custom, conventionalities, nor even of mortal flesh; it is my spirit that addresses your spirits; just as if both had passed through the grace, and we stood at God's feel, equal - as we are!' 'As we are!' repeated Mr. Rochester - 'so,' he added, including me in his arms, gathering me to his breast, pressing his lips on my lips; 'so, Jane!' 'Yes, so, sir,' I rejoined; 'and yet not so; for you are a married man, or as good as a married man, and we'd to one inferior to you - to one with whom you have no sympathy - whom I do not believe you truly love; for I have seen and heard you sneer at her. I would scorn such a union; therefore I am better than you - let me go!' 'Where, Jane? to Ireland?' 'Yes - to Ireland. I have spoke my mind, and can go anywhere now.' 'Jane, be still; don't struggle so, like a wild, frantic bird that is tending its own plumage in its desperation.' 'I am no bird; and no net ensnares me; I am a free human being, with an independent will; which I now exert to leave you.' Another effort set me at liberty, and I stood erect before him. 'And your will shall decide your destiny,' he said; 'I offer you my hand, my heart, and a share of all my possessions.' 'You play a farce, which I merely taught at.' 'I ask you to pass through life at my side - to be my second self, and best earthly companion.' [...] 'Do you doubt me, Jane?' 'Entirely.' 'You have no faith in me?' 'Not a whit.

Many kinds of animal behavior can be explained by genetic similarity theory. Animals have a preference for close kin, and study after study has shown that they have a remarkable ability to tell kin from strangers. Frogs lay eggs in bunches, but they can be separated and left to hatch individually. When tadpoles are then put into a tank, brothers and sisters somehow recognize each other and cluster together rather than mix with tadpoles from different mothers. Female Belding’s ground squirrels may mate with more than one male before they give birth, so a litter can be a mix of full siblings and half siblings. Like tadpoles, they can tell each other apart. Full siblings cooperate more with each other than with half-siblings, fight less, and are less likely to run each other out of the territory when they grow up. Even bees know who their relatives are. In one experiment, bees were bred for 14 different degrees of relatedness—sisters, cousins, second cousins, etc.—to bees in a particular hive. When the bees were then released near the hive, guard bees had to decide which ones to let in. They distinguished between degrees of kinship with almost perfect accuracy, letting in the closest relatives and chasing away more distant kin. The correlation between relatedness and likelihood of being admitted was a remarkable 0.93. Ants are famous for cooperation and willingness to sacrifice for the colony. This is due to a quirk in ant reproduction that means worker ants are 70 percent genetically identical to each other. But even among ants, there can be greater or less genetic diversity, and the most closely related groups of ants appear to cooperate best. Linepithema humile is a tiny ant that originated in Argentina but migrated to the United States. Many ants died during the trip, and the species lost much of its genetic diversity. This made the northern branch of Linepithema humile more cooperative than the one left in Argentina, where different colonies quarrel and compete with each other. This new level of cooperation has helped the invaders link nests into supercolonies and overwhelm local species of ants. American entomologists want to protect American ants by introducing genetic diversity so as to make the newcomers more quarrelsome. Even plants cooperate with close kin and compete with strangers. Normally, when two plants are put in the same pot, they grow bigger root systems, trying to crowd each other out and get the most nutrients. A wild flower called the Sea Rocket, which grows on beaches, does not do that if the two plants come from the same “mother” plant. They recognize each others’ root secretions and avoid wasteful competition.

Three years later he had another opportunity to see the little girl. Helmert had been tearing through the keep, bellowing like a mad bull as he searched for his sister. “Josephine , I swear I’ll rip yer head off when I find ye!” ’Twas eerily similar to Graeme’s first visit. Remembering his first encounter with the tree sprite, Graeme went in search of Josephine. The first place he looked was the auld oak tree, but she was not there. After a careful search out of doors, he went inside. She was not in the larder or the kitchen. It took more than half an hour before he finally located her in her father’s study, hiding under the large desk. Graeme crouched low so he could see her better. It didn’t appear she had grown much in three years, though she had lost the cherubic face. This time she wore a dark green dress and matching slippers. The last time he’d seen her, she’d been quite terrified of her brother. Now, she looked quite angry. “I’ll nae tell, Josephine,” he whispered, offering her a kind smile. A scrunched brow said she didn’t believe him. “Pray tell, what did ye hide this time?” he asked, hoping his amused tone would help lighten the mood. Reluctantly, she finally confessed. “His strop.” Graeme raised a confused brow. “Why would ye hide his strop?” The little girl looked at him as though he were quite daft. “So he will not beat me with it.

Her voice sounded more normal. Much of the coldness he'd heard before was gone. “You could wait till the baby is born.” He swallowed the food and shrugged. “I don't know yet. My lawyer is looking into my options.” Jake didn't want to discuss how he was going to handle this problem with Blair. Instead he wanted to know where he stood with her. Eventually everything with Blair would be settled even if it did take several months. But he needed to know if she believed him enough to stick around and learn the truth. “I'm meeting with him again next week.” Charlie fell silent again and Jake could almost see her brain processing everything as she studied him. “Charlie I know you have no reason to believe me.” He reached out, lacing her fingers with his. “But if I thought the baby could be mine, I'd try to smooth things over with Blair. I would want to be a part of my child's life. But I don't believe her. The timing is all wrong, and she's too uncooperative.”   She wanted to believe him. Everything she'd learned about him so far told her that he wasn't the type of man who would abandon a child. Then again her mother had probably thought the same thing about her father. At the same time she couldn't help but think of the scandal from the previous year with Jake's half-sister Callie. Sure Warren Sherbrooke claimed Callie's mother never told him about the pregnancy. Who really knew the truth though? Callie's mom was dead. Had it been a similar situation? Was Jake merely following in his father's footsteps? On

I hope Lily told you how happy I was by the offer to marry your commander." "She mentioned it," Ranulf grimaced. "Who knows? Maybe Rolande and I will meet and decide to stay together, forgoing the annulment." Ranulf rocked back on his feet, picking up the basin, and stood up, causing water to slosh on to the floor from the abrupt movement. She sounded so damn happy. He plopped the water bowl back on its table. And why shouldn't she be? "You will like my commander. He is as handsome as Lillabet is beautiful." Pain flashed in Bronwyn's eyes, turning them dark, almost black. If Ranulf's aim had been to hurt,he had struck true, resulting in a desire to inflict similar anguish. "As long as he doesn't lie to me and make me out the fool, I will be content." "I suspect he won't if you don't lie to him first." Bronwyn pushed herself out of the chair as a frisson of anger shot up her spine. "Maybe I won't if he doesn't order me away from my home without the courage to look me in the eye when he does so." "I never pretended to be someone else." "In that you are correct, my lord.You made it very clear from the beginning that you were a hateful man," she seethed. "Didn't seem to bother you when you used your female wiles to entice me to your bed," Ranulf hissed back. Bronwyn marched over to the door and swung it wide open. "I wonder just how my sister will deal with your barbarism. She is sweet,beautiful, and innocent,but she also knows nothing about running a castle.So preprare yourself,my lord.In a few months you will have a rundown estate and no commander either,for after I use my feminine wiles on him, I doubt we will be staying here at Hunswick.

So what will you do?” Joseph, Lord Kesmore, asked his brothers-by-marriage. Westhaven glanced around and noted Their Graces were absent, and the ladies were gathered near the hearth on the opposite side of the large, comfortable family parlor. “Do? I wasn’t aware we were required to do anything besides eat and drink in quantities sufficient to tide us over until summer of next year,” Westhaven said. The Marquess of Deene patted his flat tummy. “Hear, hear. And make toasts. One must make holiday toasts.” St. Just shifted where he lounged against the mantel. “Make babies, you mean. My sister looks like she’s expecting a foal, not a Windham grandchild, Deene.” Gentle ribbing ensued, which Westhaven knew was meant to alleviate the worry in Deene’s eyes. “The first baby is the worst,” Westhaven said. “His Grace confirms this. Thereafter, one has a sense of what to expect, and one’s lady is less anxious over the whole business.” “One’s lady?” Lord Valentine scoffed. “You fool nobody, Westhaven, but Kesmore raises an excellent point. Every time I peek into the studio in search of my baroness, all I see is that Harrison and Jenny are painting or arguing.” “Arguing is good,” Kesmore informed a glass that did not contain tea. “Louisa and I argue a great deal.” Respectful silence ensued before the Earl of Hazelton spoke up. “Maggie and I argue quite a bit as well. I daresay the consequences of one of our rousing donnybrooks will show up in midsummer.” Toasting followed, during which Lord Valentine admitted congratulations were also in order regarding his baroness, and St. Just allowed he suspected his countess was similarly blessed, but waiting until after Christmas to make her announcement. When

NO MATTER WHAT PART OF THE WORLD we come from, fundamentally we are all the same human beings. We all seek happiness and want to avoid suffering. We all have essentially the same needs and similar concerns. As human beings, we all want to be free, to have the right to decide our own destiny as individuals as well as the destiny of our people. That is human nature. The problems that confront us today are created by man, whether they are violent conflicts, destruction of the environment, poverty, or hunger. These problems can be resolved thanks to human efforts, by understanding that we are brothers and sisters and by developing this sense of fraternity. We must cultivate a universal responsibility toward each other and extend it to the planet that we have to share. I feel optimistic that the ancient values that have sustained mankind are reaffirming themselves today, preparing the way for a better, happier twenty-first century. I pray for all of us, oppressor and friend, so that together we can succeed in building a better world through mutual understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.3 On December 10, 1989, the Dalai Lama’s Nobel Peace Prize acceptance speech, quoted in part above, was broadcast throughout the world. The cause of Tibet had become international. But it was not as the leader of a government in exile, or as a Tibetan, that the Dalai Lama accepted the Nobel Prize. He shared this distinction as a human being with all those who recognize each other’s basic human values. By claiming his humanity in the universal language of the heart, which goes beyond ideological rifts and notions of cultural identity, the Dalai Lama gave us back our humanity. In Oslo on December 10, 1989, we all received the Nobel Peace Prize.

Quoting from page 308: The Competitive Exclusion Principle. No two organisms that compete in every activity can coexist indefinitely in the same environment. To coexist in time, organisms that are potentially completely competitive must be geographically isolated from each other. Otherwise, the one that is the less efficient yields to the more efficient, no matter how slight the difference. When two competing organisms coexist in the same geographical region, close examination always shows that they are not complete competitors, that one of them draws on a resource of the environment that is not available to the other. The corollary of the principle is that where there is no geographical isolation of genetically and reproductively isolated populations, there must be as many ecological niches as there are populations. The necessary condition for geographical coexistence is ecological specialization. Quoting page 86: The Exclusion Principle in biology plays a role similar to that of the Newtonian laws of motion in physics. It is a prime guide to the discovery of facts. We use the principle coupled with an axiom that is equally fundamental but which is almost never explicitly stated. We may call this the Inequality Axiom, and it states: If two populations are distinguishable, they are competitively unequal. Quoting page 87: Because of the compound-interest effect, no difference between competing populations is trivial. The slightest difference--and our acceptance of the Inequality Axiom asserts that a difference always exists--will result in the eventual extinction of one population by another. Put in another way, the Exclusion Principle tells us that two distinguishable populations can coexist in the same geographical region only if they live in different ecological worlds (thus avoiding complete competition and strict coexistence). Quoting page 88-89: Recall now the sequence of development in the process of speciation. Initially, the freshly isolated populations are nearly the same genetically; as time goes on, they diverge more and more. When they are distinguishably different, but still capable of interbreeding (if put together), we may speak of them as races. Ultimately, if the physical isolation endures long enough, they become so different from each other that interbreeding is impossible; we then say that the two populations are reproductively isolated from each other, and we speak of them as distinct species. ... What are the various possible outcomes of the speciation process, and what their relative frequencies? In the light of our assumption, it is clear that, most often, the speciation process will go no further than the formation of races before the physical isolation comes to an end and the germ plasm of the two races is melded into one by interbreeding. If, however, the speciation process continues until separate species are formed before the physical barrier breaks down, then what happens? The outcome is plainly dependent on the extent to which ecological differentiation has occurred: Do the two species occupy the same ecological niche, or not--that is, are they completely competitive? It seems probable that the degree of ecological differentiation will also increase with time spent in physical isolation. On this assumption, we would predict that, more often than not, "sister species" will be incapable of coexistence: when the physical isolation is at an end, one sister species will extinguish the other. Quoting page 253: The example illustrates the general rule that as a species becomes increasingly "successful," its struggle for existence ceases to be one of struggle with the physical environment or with other species and come to be almost exclusively competition with its own kind. We call that species most successful that has made its own kind its worst enemy. Man enjoys this kind of success.

Ever more scholars see cultures as a kind of mental infection or parasite, with humans as its unwitting host. Organic parasites, such as viruses, live inside the body of their hosts. They multiply and spread from one host to the other, feeding off their hosts, weakening them, and sometimes even killing them. As long as the hosts live long enough to pass along the parasite, it cares little about the condition of its host. In just this fashion, cultural ideas live inside the minds of humans. They multiply and spread from one host to another, occasionally weakening the hosts and sometimes even killing them. A cultural idea – such as belief in Christian heaven above the clouds or Communist paradise here on earth – can compel a human to dedicate his or her life to spreading that idea, even at the price of death. The human dies, but the idea spreads. According to this approach, cultures are not conspiracies concocted by some people in order to take advantage of others (as Marxists tend to think). Rather, cultures are mental parasites that emerge accidentally, and thereafter take advantage of all people infected by them. This approach is sometimes called memetics. It assumes that, just as organic evolution is based on the replication of organic information units called ‘genes’, so cultural evolution is based on the replication of cultural information units called ‘memes’.1 Successful cultures are those that excel in reproducing their memes, irrespective of the costs and benefits to their human hosts. Most scholars in the humanities disdain memetics, seeing it as an amateurish attempt to explain cultural processes with crude biological analogies. But many of these same scholars adhere to memetics’ twin sister – postmodernism. Postmodernist thinkers speak about discourses rather than memes as the building blocks of culture. Yet they too see cultures as propagating themselves with little regard for the benefit of humankind. For example, postmodernist thinkers describe nationalism as a deadly plague that spread throughout the world in the nineteenth and twentieth centuries, causing wars, oppression, hate and genocide. The moment people in one country were infected with it, those in neighbouring countries were also likely to catch the virus. The nationalist virus presented itself as being beneficial for humans, yet it has been beneficial mainly to itself. Similar

Revolt of solitary instincts against social bonds is the key to the philosophy, the politics, and the sentiments, not only of what is commonly called the romantic movement, but of its progeny down to the present day. Philosophy, under the influence of German idealism, became solipsistic, and self-development was proclaimed as the fundamental principle of ethics. As regards sentiment, there has to be a distasteful compromise between the search for isolation and the necessities of passion and economics. D. H. Lawrence's story, 'The Man Who Loved Islands', has a hero who disdained such compromise to a gradually increasing extent and at last died of hunger and cold, but in the enjoyment of complete isolation; but this degree of consistency has not been achieved by the writers who praise solitude. The comforts of civilized life are not obtainable by a hermit, and a man who wishes to write books or produce works of art must submit to the ministrations of others if he is to survive while he does his work. In order to continue to feel solitary, he must be able to prevent those who serve him from impinging upon his ego, which is best accomplished if they are slaves. Passionate love, however, is a more difficult matter. So long as passionate lovers are regarded as in revolt against social trammels, they are admired; but in real life the love-relation itself quickly becomes a social trammel, and the partner in love comes to be hated, all the more vehemently if the love is strong enough to make the bond difficult to break. Hence love comes to be conceived as a battle, in which each is attempting to destroy the other by breaking through the protecting walls of his or her ego. This point of view has become familiar through the writings of Strindberg, and, still more, of D. H. Lawrence. Not only passionate love, but every friendly relation to others, is only possible, to this way of feeling, in so far as the others can be regarded as a projection of one's own Self. This is feasible if the others are blood-relations, and the more nearly they are related the more easily it is possible. Hence an emphasis on race, leading, as in the case of the Ptolemys, to endogamy. How this affected Byron, we know; Wagner suggests a similar sentiment in the love of Siegmund and Sieglinde. Nietzsche, though not scandalously, preferred his sister to all other women: 'How strongly I feel,' he writes to her, 'in all that you say and do, that we belong to the same stock. You understand more of me than others do, because we come of the same parentage. This fits in very well with my "philosophy".

Ah! you cliques of the city!—don’t you know you had forebears with handlebar mustaches, who came down to the river in the morning bearing masts and booms on their shoulders? who killed their own bulls with a mighty club? who made their own clothes and tilled their own earth? For a million of your clever fashionable phrases, would you exchange one single such accomplishment? I know I would—and Oh God but I’m just as futile as you are, you city vermin; I too am vermin, vermin trying to struggle back to manhood, with small success. Here is our second illuminative nugget, with no emotions this time: that the fear of the family album is pursuant to the city’s general fear of time and particularly of the past (“Oh the stupid Victorian 19th Century!” they keep crying, as though Victorianism were the whole sum of that great century). Fear of the past is in the city, thus a love, a frantic need of the present—with all the hedonistic overtones involved, the psychological doctrines of “alertness” and the so-called liberation of sexuality: in other words, giving the moment over to the dictates of sexuality (divorce is such a dictate) and leaving time, the future—which is to them equivalent to the past, as a moral factor rather than a hedonistic factor of the “pulsing present”—leaving the future to the dogs, childless marriages, or one-child “families,” broken-up families, and thus leaving the future of mankind and the race to the dogs: to the destruction at the hands of a society’s inward atom bomb of organic-familial-societal disintegration: in short, the end of a race, as in Rome. This fear of reaching back into the past, into lineality and tradition, and of extending similarly forward into the future, is like a plant drying up, dying. Where I say this, they speak of the “reality of the moment” and the danger of suppressing the urges of the moment for any reason—but I find good reason if it is to spell the continuation of our own cultural mankind. Perhaps that’s what they don’t want, like children who resent all brothers and sisters burgeoning in their mother’s womb, resenting the future after them, feeling they should be the last, final men, that none must follow—a childish emotion. But to give oneself over to childish emotions is the aim of these city intellectuals, they abstrusely find much to “scientifically” substantiate this desire in the cult of psychoanalysis and its sub-cults, the Orgone “Institute” for one splendid example, and so they go ahead blithely, and I am not the one to oppose their concepts, their march off the ship’s plank—since I am marching to a plank of my own, since I do not wish to be reviled as a neurotic and an atavistic neo-fascist, since the other night, when mentioning these objections of mine, a city intellectual had apoplexy right before me. Oh

First came the flower girls, pretty little lasses in summery frocks, skipping down the aisle, tossing handfuls of petals and, in one case, the basket when it was empty. Next came the bridesmaids, Luna, strutting in her gown and heels, a challenging dare in her eyes that begged someone to make a remark about the girly getup she was forced to wear. Next came Reba and Zena, giggling and prancing, loving the attention. This time, Leo wasn’t thrown by Teena’s appearance, nor was he fooled. How could he have mistaken her for his Vex? While similar outwardly, Meena’s twin lacked the same confident grin, and the way she moved, with a delicate grace, did not resemble his bold woman at all. How unlike they seemed. Until Teena tripped, flailed her arms, and took out part of a row before she could recover! Yup, they were sisters all right. With a heavy sigh, and pink cheeks, Teena managed to walk the rest of the red carpet, high heels in hand— one of which seemed short a heel. With all the wedding party more or less safely arrived, there was only one person of import left. However, she didn’t walk alone. Despite his qualms, which Leo heard over the keg they’d shared the previous night, Peter appeared ready to give his daughter away. Ready, though, didn’t mean he looked happy about it. The seams of the suit his soon-to-be father-in-law wore strained, the rented tux not the best fit, but Leo doubted that was why he looked less than pleased. Leo figured there were two reasons for Peter’s grumpy countenance. The first was the fact that he had to give his little girl away. The second probably had to do with the snickers and the repetition of a certain rumor, “I hear he lost an arm-wrestling bet and had to wear a tie.” For those curious, Leo had won that wager, and thus did his new father-in-law wear the, “gods-damned-noose” around his neck. However, who cared about that sore loser when upon his arm rested a vision of beauty. Meena’s long hair tumbled in golden waves over her shoulders, the ends curled into fat ringlets that tickled her cleavage. At her temples, ivory combs swept the sides up and away, revealing the creamy line of her neck. The strapless gown made her appear as a goddess. The bust, tight and low cut, displayed her fantastic breasts so well that Leo found himself growling. He didn’t like the appreciative eyes in the crowd. Yet, at the same time, he felt a certain pride. His bride was beautiful, and it was only right she be admired. From her impressive breasts, the gown cinched in before flaring out. The filmy white fabric of the skirt billowed as she walked. He noted she wore flats. Reba’s suggestion so she wouldn’t get a heel stuck. Her gown didn’t quite touch the ground. Zena’s idea to ensure she wouldn’t trip on the hem. They’d taken all kinds of precautions to ensure her the smoothest chance of success. She might lack the feline grace of other ladies. She might have stumbled a time or two and been kept upright only by the smooth actions of her father, but dammit, in his eyes, she was the daintiest, most beautiful sight he’d ever seen. And she is mine.

Sometimes we think we are not capable of doing certain things. I hear comments from my students such as, “My brain isn’t wired to do math,” or “I am not good at math.” It is true that there are people who are better at math than you, but that does not mean you can’t do it. This just means you need to put in more effort than others do. Focusing on our weaknesses may hinder our progress. We may think that we must be born with certain skills and abilities; they must be in our genes. This is not the case. Do you think Nephi could build a ship? Could the brother of Jared have caused light to come into dark barges? Do you think Noah could have built an ark that would hold two of every animal species on the earth? Do you think Moses had the power to part a sea? Actually, no. None of these men had the power to do any of these things. However, they all had something in common. They all knew how to tap into the power of someone who could—the Savior’s power. It is so important that we learn how to tap into that power. The Atonement literally means “at-one-ment,” or becoming one with God. The Savior gave us the power to become gods. He enabled us so we would be able to perform miracles through Him. But we must understand that this kind of power is not free. There is only one thing that the Savior, through His Atonement, gave us for free and that is the power to overcome death. Everything else that He offers must come “after all we can do.” [2] For example, Jesus Christ promises us eternal life, but only after we have faith in Him, obey His commandments, and endure to the end. Similarly, He gives us power to move mountains, but only after doing all we can and having trust in Him. The power to change our lives, change the world, and perform miracles is within each of us. However, we need to have enough humility to realize that, in the end, we are not the ones performing the miracles—He is. Occasionally, I have a student who does not do their homework, rarely comes to class, and then comes at the end of the semester and asks, “Sister Qumsiyeh, is there anything I can do to pass? Do you offer any extra credit?” I know some of you are smiling right now because you know you have done this to your teachers. This is what I wish I could say to the student who asks that question: “You need to invent a time machine and go back and do what you should have done this semester. You failed because you did not try your best. It is too late.” Do we all really hope to stand before the Savior at the Judgement Day and expect Him to save us without us doing our part? Do we really expect Him to allow us into the celestial kingdom and to just save us? No, that is not how the Atonement works. It does not work without us having tried our best. Of course, our best may not be enough. In fact, it hardly ever is. But if we do our best and have faith in Him, He magnifies our efforts. The brother of Jared could not make the 16 stones shine, but he spent hours preparing them and then humbly took them to the Lord and basically said, “Here is my small effort; magnify it.” This the Lord did. [3] Elder David A. Bednar said, “The power of the Atonement makes repentance possible and quells the despair caused by sin; it also strengthens us to see, do, and become good in ways that we could never recognize or accomplish with our limited mortal capacity.

Aa – pronounced as ah, as in father Bb – pronounced as bay Cc – Generally, its French pronunciation is say. However, its pronunciation will change depending on the situation. If this letter comes before I and E, it must be pronounced as the English S (similar to how C in the word center is pronounced). If it comes before A, O, and U, its pronunciation must be the same as c in cat. Dd – pronounced as day, or similar to D in the word dog Ee – must sound like euh, similar to the emphasis of U in the word burp Ff – sounds like eff, similar to how F is pronounced in the word fog Gg – As a general rule, this letter is pronounced as jhay. However, its pronunciation will change depending on the word. If this letter is found before the vowels A, O, and U, it must sound like the g in the word get. On the other hand, if it’s placed before I and E, the pronunciation must be similar to the S in the word measure. Hh – While this letter generally sounds as ash and is found in French written words, it is ALWAYS silent, even if the word begins with this letter. However, H has two kinds in the French language that are useful in writing. In non-aspirated H (or H muet), the letter H is treated as a vowel and the word requires either liaisons or contractions (other rules will be discussed in a later section). On the other hand, in an aspirated H (or H aspiré), the word is treated is a consonant and will not require liaisons or contractions. To determine which words are aspirated or not so that words can be spelled and pronounced correctly, French dictionaries place an asterisk (or any other symbol) on words starting with an H to indicate that they are aspirated. Ii – sounds like ee, or similar to how the letters ea in the word team is pronounced Jj – pronounced as ghee, and sounds like the S in the word measure Kk – sounds like kah, and is pronounced like the K in the word kite Ll – a straightforward el pronunciation, similar to L in the word lemon Mm – simply pronounced as emm, from M in the word minute Nn – similar to N in the word note, as it sounds like enn Oo – This letter can be pronounced as the O in the word nose, or can also sound similar to the U in nut. Pp – pronounced as pay, or similar to the letter P in the word pen Qq – sounds like ku, or how the K in kite is pronounced Rr – must sound like you’re saying air. To do this correctly in French, you must try to force air as if it’s going to the back of your throat. Your tongue must be near the position where you gargle, but the letter must sound softly. Ss – Generally, it must sound like ess. However, the pronunciation might change depending on the word. If the word begins with an S or has 2 S’s, it must sound like the S in sister. However, if the word only has one S, it must sound like the Z in the word amazing. Tt – pronounced as tay, just like t in the word top Uu – To pronounce this properly, you must say the letter E as how it is said in English while making sure that your lips follow the position like you’re saying “oo”. Vv – pronounced as vay, and sounds like the V in violin. Ww – pronounced as dubla-vay as the general rule. However, this may be changed depending on the word. It can sound like V in the word violin, or as W in the word water. Xx – sounds like eeks, and can be pronounced either like gz (as how the word exit is said) or as ks (when the word socks is said). Yy – pronounced as ee-grehk, or similar to ea in leak. Zz – sounds as zed, or like the letter Z in zebra

Ann and Abby, for the most part, remained aloof and practical. The position of the advice columnist, as they both defined it, was an inherently centrist one. It was their job to be dispassionate, to base their advice on social averages. 'Do not agree to engage in any practice you consider frightening, abnormal, or weird,' Abby once advised a reader. The Friedman sisters were not moral heroes. They lacked Dorothy Dix's empathy. 'I'm sorry' was not in their vocabulary. They could be intolerant and cruel and mocked people in distress-- Abby especially. But they never cast themselves as ethicists. They weren't interested in what was right; they were interested in what was normal. They saw themselves as keepers of the social curve. Their advice was a reminder of what was expected of their readers: to buck up, respect their commitments, not be weird. Abby preached acceptance... partly because forgiveness was more efficient than the alternative. She seemed to think that emotions were a waste of time. Eppie was similar. Her response to conflict was either to "dismiss it or rationalize it," as one friend told Carol Felsenthal.

Miss Owens, why do we dissect fetal pigs?” Up close his comb over seemed to defy gravity. How much hairspray did he use? He cleared his throat, I quickly replied, “Because of the similarities to humans.” “Yes. Now, before we cut we study the specimen. What can you tell me about this pig, Miss Owens?” What could I tell him about the pig? Seriously? He was little, pink and soon to be removed of all his organs. It was a dismal fate, so I created a better one. “He was the smallest in his litter. His brothers and sisters climbed over him to

Love and the Eyes A believer may come to know the reality of another person either through his or her face, or through his or her words. God says: And if We wish, We could show them to you, then you would recognise them by their mark. And you will certainly recognise them by [their] tone of speech, and God knows your deeds. (Muhammad, 47:30) And the Messenger of God (s.a.w.) said: ‘Beware the insight of the believer, for he [or she] sees by the light of God.’ [148] This is generally the case with the believers, but there is something special—a great mystery—about a person’s eyes which may: (1) express love; or (2) engender love in the beholder himself or herself [149] , or (3) engender love in the one who looks into their eyes. In other words, love may: (1) be seen by others in a person’s eyes; (2) ‘enter’ a person through his or her eyes into his or her soul and heart as they look at someone else, or (3) cause another person to love them as a result of a meeting of the eyes—of ‘eye-contact’. God alludes to all of this with His words: He knows the treachery of the eyes and what the breasts hide. (Ghafir, 40:19) Thus the eyes betray love in the soul and heart, and make it plain to see; and the eyes can also cause love to grow, when there is prolonged eye-contact. This allows us to understand the two Hadiths: Ibn Mas’ud and Hudhayfah both reported that the Messenger of God (s.a.w.) said: ‘The glance of the eye is a poison dart fired by Iblis [the Devil]; whosoever leaves it through fear of Me, I shall replace it for him with a faith whose sweetness he shall experience in his heart.’ [150] And ‘Ali bin Abi Talib (a.s.) reported that the Messenger of God (s.a.w.) said: ‘O ‘Ali, do not follow one glance with another, for you are permitted the first one but not the second.’ [151] Conversely, when Mughirah ibn Shu’bah wanted to ask for a woman’s hand in marriage, the Messenger of God (s.a.w.) said to him: ‘Look upon her, for it is more likely that you will bond with each other.’ [152] This explains the importance of lowering one’s gaze [153] , which God commands the believers to do, with His words: Tell believing men to lower their gaze and to guard their private parts. That is purer for them. Truly God is Aware of what they do. / And tell believing women to lower their gaze and to guard their private parts, and not to display their adornment except for what is apparent, and let them draw their veils over their bosoms and not reveal their adornment, except to their husbands or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or what their right hands own, or such men who are dependant, not possessing any sexual desire, or children who are not yet aware of women’s private parts. And do not let them thump with their feet to make known their hidden ornaments. And rally to God in repentance, O believers, so that you might be successful. (Al-Nur, 24:30-31) Similarly, God warns His Messenger (s.a.w.) as follows: And do not extend your glance toward what We have given to some pairs among them to enjoy, [as] the flower of the life of this world that We may try them thereby.

Paul charged the believers in Rome to go and greet other believers. Greeting in this sense is proactive. Paul commanded the believers to go and greet the people he listed. The word 'greet' is not just saying 'hi' when walking past someone. The word for 'greet' in the Greek means: to embrace, to be joined, a union, to visit or joyfully welcome a person . . . Greetings include intimate dialogues with another person . . . Paul was commanding whoever received his letter to take continual action to go and greet those he listed. Because believers today are to obey the Scriptures just as the first century, they should take similar action and go and greet brothers and sisters in other groups.

housekeeper. She’s like the absentminded professor in that old movie. Then there are Jessi Ramsey and Mallory Pike, junior officers in the club. Jessi and Mal are best friends. They’re also sixth-graders, while the rest of us are eighth-graders. We all go to Stoneybrook Middle School. Mal and Jessi are both the oldest kids in their families, both love horses, both love to read, both think their parents treat them like infants — even though recently they were allowed to get their ears pierced (just one hole in each ear, of course) — and neither one of them has ever had a boyfriend. But the similarities end there. Mal comes from a huge family (she has seven younger brothers and sisters), while Jessi comes from an average-sized family — one younger sister and a baby brother. Mal wants to be an author

I can tell right away by looking at you what you want to eat," he says. "I can tell how many brothers and sisters you have." After divining my favorite color (blue) and my astrological sign (Aquarius), Nakamura pulls out an ivory stalk of takenoko, fresh young bamboo ubiquitous in Japan during the spring. "This came in this morning from Kagumi. It's so sweet that you can eat it raw." He peels off the outer layer, cuts a thin slice, and passes it across the counter. First, he scores an inch-thick bamboo steak with a ferocious santoku blade. Then he sears it in a dry sauté pan until the flesh softens and the natural sugars form a dark crust on the surface. While the bamboo cooks, he places two sacks of shirako, cod milt, under the broiler. ("Milt," by the way, is a euphemism for sperm. Cod sperm is everywhere in Japan in the winter and early spring, and despite the challenges its name might create for some, it's one of the most delicious things you can eat.) Nakamura brings it all together on a Meiji-era ceramic plate: caramelized bamboo brushed with soy, broiled cod milt topped with miso made from foraged mountain vegetables, and, for good measure, two lightly boiled fava beans. An edible postcard of spring. I take a bite, drop my chopsticks, and look up to find Nakamura staring right at me. "See, I told you I know what you want to eat." The rest of the dinner unfolds in a similar fashion: a little counter banter, a little product display, then back to transform my tastes and his ingredients into a cohesive unit. The hits keep coming: a staggering plate of sashimi filled with charbroiled tuna, surgically scored squid, thick circles of scallop, and tiny white shrimp blanketed in sea urchin: a lesson in the power of perfect product. A sparkling crab dashi topped with yuzu flowers: a meditation on the power of restraint. Warm mochi infused with cherry blossoms and topped with a crispy plank of broiled eel: a seasonal invention so delicious it defies explanation.

Writing Saving My Sister was by far the most difficult yet meaningful and rewarding experience of my life. After losing my sister, Amanda, to a fentanyl overdose in June 2019, I was determined to make her story matter and bring meaning to this horrible tragedy. So many families lose loved ones to this disease, but often suffer in silence or feel ashamed to speak up due to the stigma that surrounds addiction. My goal with this book is to reduce this stigma, bring greater awareness to these types of stories, and ultimately help people in similar situations to mine know they are not alone.

Her eyes snapped to his, green and gold flecks alive with fire. ‘In my experience, if a man makes a mistake, it’s dismissed as youthful exuberance. If a woman makes a similar mistake, it only proves she’s not good enough!’ ‘Not on my ship.’ He bristled, knowing she spoke the truth and wanting to beat the senses out of any man who’d dared to question her worth. ‘Really? How nice.’ Her mouth twisted into a mocking smile and his mood soured further.

Topics & Questions for Discussion In Chapter One, “Cyrus Jones and the Magic Funeral,” Asha describes Cyrus as “mostly human, a little bit cartoon, a tiny bit ghost.” Having read the book, what do you think of Cyrus as a character? Have you met anyone like him in real life? Think back to your high school crush(es). Do you recall that first feeling of attraction? How would you react if you happened upon that person now? What does Asha’s relationship with her older sister Mira bring to story? How does she add to your understanding of Asha as a person? Jules is a source of support, emotional and financial, for Cyrus and Asha. What other roles does he play in the novel? Recall the manifesto Cyrus writes in Chapter Three: “We don’t try to convince people to buy things We don’t spy on anyone We don’t sell our souls (we don’t sell anything) and We are equal partners and make all decisions together.” Did you predict any of these points might falter? Were you correct? Consider what kind of workplace Utopia is. Would you like to work there? What elements would you like to see in your current work situation? At the end of Chapter Five, Asha thinks about the cultural differences between her and Cyrus, contemplating his “whiteness.” To what extent do you think their differences affect their understanding of each other? Have you had to think about cultural differences in a similar way? Besides WAI, several other app ideas are mentioned in the novel: Consentify, LoneStar, Buttery, Flitter, and so on. Discuss your favorite, or if you have any other start up ideas. Asha, Cyrus, and Jules must delve into all the logistical aspects of starting and growing a business, from assembling the right team to sourcing funding. What seem to be the biggest challenges to starting a business? The novel deals with themes of gender dynamics and white male privilege throughout. At what points can you see these dynamics at play, and how do the characters respond? If you were Asha’s friend, or family member, how would you react to her relationship with Cyrus? Would you have warned her or supported her? What does or doesn’t seem to work about their marriage?

My grandmother brought me here with my twin sister, Alliw, when we were five years old,” Willa said. “She asked us to dip our hands into a bowl of paint she had made from berries. And then we pressed our palms right here, one beside the other, the left and the right, the Willa and Alliw, just like a thousand twins had done before us.” Trying to keep her breathing steady and strong, Willa put her left hand over the print she had made on the wall eight years before. To her surprise, Adelaide slowly leaned forward and put her right hand on the print next to hers. Willa thought Adelaide was trying to show that she was on her side, that she was her friend, and that although they were human and Faeran, they were sisters in a way. Their hands were positioned opposite to one another, their thumbs almost touching, as if a single girl was pressing her two hands to the wall. Because of the way the light was falling through the holes in the ceiling, Willa’s hand was cast in shadow, but Adelaide’s hand was bright. Left and right, dark and light, Faeran and human, green skin and white…Everything should have been different about their hands. But the more Willa looked, the more she marveled at what she was seeing. Other than the color, their hands were identical in size and shape, down to the wrinkles on their fingers. Willa’s heart began to pound in her chest. How could this be? How could their hands be so similar? She slowly turned her head and looked at Adelaide. Adelaide stared back at her, her eyes wide, as amazed as she was. And then Adelaide gazed all around at the walls of the cave and the long flow of the River of Souls. Willa watched as a trace of fear crept into Adelaide’s face. “Willa…” Adelaide whispered, her voice trembling with astonishment. “I think I’ve been here before.

Human society is a graded organization. We all know about morality, and we all know about duty, but at the same time we find that in different countries the significance of morality varies greatly. What is regarded as moral in one country may in another be considered perfectly immoral. For instance, in one country cousins may marry; in another, it is thought to be very immoral; in one, men may marry their sisters-in-law; in another, it is regarded as immoral; in one country people may marry only once; in another, many times; and so forth. Similarly, in all other departments of morality, we find the standard varies greatly — yet we have the idea that there must be a universal standard of morality.

Do either of you know anything about the prince?” “Yes!” both sisters answered enthusiastically. “He’s—” Princess Donatella’s eyes went foggy. “Actually, I can’t remember what I’ve heard.” “I’ve—” The empress broke off in a similar manner as she tried to recall what she had heard as well. Evangeline wondered if information about the prince was cursed in the same way that many Northern tales were. Neither sister could remember a thing about Prince Apollo Acadian or his family.

Woolworth’s and similar chains such as S. S. Kresge Company and W. T. Grant focused on offering the absolutely lowest price even if it meant things would need replacing a lot sooner than they once did. This pushed hard against the American tradition of frugality, where price was only one consideration. Historically, Americans sought durable long-lasting goods that they could pass among themselves and down to their children. Shoes were reheeled, socks darned, and hems let out to fit generations of brothers and sisters. Discounters gave the common man and woman the opportunity to eschew the cobbler and the darning needle, to break in a brand-new pair of shoes or socks when their toes poked through the old ones. Discounters made ordinary folks feel rich by putting a wide selection of goods within easy reach of all but the most meager budgets. Someone had to pay, of course, but that someone need not be the customer.

Like Jane, Elizabeth was remarkably intelligent, and revelled in her educational pursuits and the praise in which she received as a result. A contemporary remarked that 'her intellect and understanding are wonderful', and that she excelled as a linguist. Elizabeth also shared similar religious views to Jane, and Jane would later praise her cousin for her devotion to God. But that was probably where the similarities between the two girls ended. No correspondence between the cousins survives, but Elizabeth's later treatment of Jane's sisters suggests that the relationship between them was never a close one. There may even have been some jealousy on the part of both girls over the other's academic abilities and relationship with the Queen Dowager [Katherine Parr]. However, if this was the case then for the most part it almost certainly stemmed primarily from the 'proud and haughty' Elizabeth's side. Jane's later comments about her cousin indicate not only an element of praise and respect, but perhaps also admiration and awe for a cousin who was slightly older than her. Roger Ascham, who may have met Jane before, but certainly became more familiarly acquainted with Jane while at Chelsea, later claimed that Jane's abilities were superior to those of his own pupil. If Elizabeth became aware of this then it understandably probably led to some resentment.

Braddock shrugged. “I’ve been asking a similar question in a different way, which is why Genevieve Lash? What made her so special? She was selected. What made her worthy of all of this preparation and calculation?” He sighed. “Please don’t take offense to what I’m about to say, but your sister’s case always had an air of randomness to it. Some deranged guy on the Fourth of July slipped by unnoticed,

I walked into the bathroom then washed my face. When I stared at the mirror, I couldn’t deny the similarities between my father and me. I had blond hair just like him, crystal blue eyes, and a fair face. I didn’t understand how I didn’t inherit any of my mother’s exotic looks. My sister did. Sometimes people didn’t believe we were siblings.

rocked with the train as it trundled slowly out of the station. The journey was slow, but uneventful. There were no spot checks, for which Mother Marie-Pierre gave thanks, as at such close quarters it was likely that even the most short-sighted inspector would notice that there was little similarity between the picture on the second nun’s papers and the person it purported to represent. It was with great relief that they climbed down from the train when it finally reached Amiens.

But Florence Nightingale was not born into such a family. She was, instead, born to a wealthy English couple who could afford a honeymoon that took several years and spanned the European continent. The honeymoon of William Edward and Frances Nightingale went on for so long that their two daughters were both born before the couple returned to their home in England. Florence was named after the Italian city where she was born. Her sister, Frances Parthenope,was similarly named in honor of her parents’ travels: Parthenopolis is an ancient Greek settlement in Naples.

Saints, People Like Us Through baptism we become part of a family much larger than our biological family. It is a family of people “set apart” by God to be light in the darkness. These set-apart people are called saints. Although we tend to think about saints as holy and pious, and picture them with halos above their heads and ecstatic gazes, true saints are much more accessible. They are men and women like us, who live ordinary lives and struggle with ordinary problems. What makes them saints is their clear and unwavering focus on God and God’s people. Some of their lives may look quite different, but most of their lives are remarkably similar to our own. The saints are our brothers and sisters, calling us to become like them.

Soldier R&R She said, "Shame I brought my family when I was raped at sixteen. This is my baby, she is now eleven. She's being raised by my auntie but I can never go home again -- not even to my parents' funerals. My home is now this house. My sisters all have similar stories -- they've all shamed their families. We sleep in the day to be fresh at night for the soldiers, sir. Lately, less and less men choose me, always asking for the younger ones -- you know, the new ones walking in every week like I did eleven years ago. Do you think I'm pretty, sir? In two years I'll be too old to work here. I cannot live off my savings because from the $10 you give me, $7 goes to my boss, $2 to my auntie for my son's schooling and $1 for my food. In two years I must beg on the streets. In five years I'll be sick and in ten years I'll be dead..." He said, "Enough of your fucking stories, you fucking whore. Just suck harder.

I’ve felt how you feel,” he said simply. “As if another had all I needed and lacked, and he didn’t even appreciate what he had.” “You?” She expostulated in disbelief but walked more slowly and made no objection to his hand lightly touching her back. “What could you possibly want for? You’re the firstborn of a duke, titled, wealthy; you’ve survived battles, and you can charm little girls. How could you long for more than that?” “My brother will succeed Moreland, if the duke ever condescends to expire. This harum-scarum earldom is a sop thrown to my younger brother’s conscience, and his wife’s, I suppose. He and my father had considerable influence with the Regent, and Westhaven’s wife may well be carrying the Moreland heir. Anna made the suggestion to see Rosecroft passed along to me, and Westhaven would not rest until that plan had been fulfilled.” “How can that be?” Emmie watched their moon shadows float along the ground as they walked. “A duke cannot choose which of his offspring inherits his title.” “He cannot. According to the Moreland letters patent, it goes to the oldest legitimate son surviving at the time of the duke’s death.” “Well, you aren’t going to die soon, are you?” She glanced over at his obviously robust frame, puzzled and concerned for some reason to think of him expiring of a pernicious illness. “No, Miss Farnum, the impediment is not death, but rather the circumstances of my birth.” There was a slight, half-beat pause in the darkness, a hitch in her gait he would not have seen. “Oh.” “Oh, indeed. I have a sister similarly situated, though Maggie and I do not share even the same mother. The duke was a busy fellow in his youth.” “Busy and selfish. What is it with men that they must strut and carry on, heedless of the consequences to any save themselves?” “What is it with women,” he replied, humor lacing his tone, “that they must indulge our selfish impulses without regard to the consequences even to themselves?” “Point taken.

ADA, he said, “Many of us have been touched by others with disabilities. My sister Rosemary is retarded; my son lost his leg to cancer. And others who support the legislation believe in it for similar special reasons. I cannot be unmindful of the extraordinary contributions of those who have been lucky enough to have members of their families or children who are facing the same challenges and know what this legislation means.

All cooperative groups must protect themselves from exploitation. This requires the ability to distinguish Us from Them, and the tendency to favor Us over Them. While there are some rare individuals who treat strangers like family, there are no human societies in which this is the norm, and for good reason. Such a society would be an open-access resource pump, waiting to shower its treasures upon any strangers who arrive at its doorstep, as if those strangers were long-lost brothers and sisters. Consistent with this, anthropologist Donald Brown, in his survey of human cultural differences and similarities, identifies in-group bias and ethnocentrism as universal. Each

Beatrix knew that she would get precious little rest that night, her mind too engaged with worries and questions to allow for sleep. Christopher had not stayed for dinner, but had left soon after his talk with Cam and Leo. Amelia, who had come downstairs after having put Alex to bed, made no attempt to hide her pleasure in the news. “I like him,” she said, hugging Beatrix and drawing back to view her with a smile. “He seems to be a good and honorable man.” “And brave,” Cam added. “Yes,” Amelia replied soberly, “one can’t forget what he did in the war.” “Oh, I didn’t mean that,” Cam told her. “I was referring to the fact that he’s willing to marry a Hathaway sister.” Amelia stuck her tongue out at him, and he grinned. The relationship between the pair was so comfortable, and yet spiced with playfulness and flirtation. Beatrix wondered if she and Christopher could ever achieve anything similar, if he would relinquish enough of his defenses to allow her to be close to him. Frowning, Beatrix sat next to Amelia. “I keep asking about the conversation Cam and Leo had with Christopher, and it seems nothing was decided or resolved. All they did was drink brandy.” “We assured Phelan that we were more than happy to let him have you and your menagerie,” Leo retorted. “After that, he said he needed to think.” “About what?” Beatrix demanded. “What is there to think about? Why is it taking him so long to make a decision?” “He’s a man, dear,” Amelia explained kindly. “Sustained thinking is very difficult for them.” “As opposed to women,” Leo retorted, “who have the remarkable ability to make decisions without doing any thinking at all.

You shouldn’t have come out on this, Duncan. We could have waited to see you when the roads cleared.” “It wasn’t that bad, Mom. The plows have been through.” “Yes, but your father cleared the driveway and he didn’t do that great of a job.” “He did fine, Mom. Hey, I’d like to introduce you to Dr. Alex Hartfield. Alex, this is Meredith Wilde.” Meredith’s wide gaze switched to Alex immediately, excitement washing over her features so similar to Duncan’s. “You brought a woman to Christmas? Oh, you should have told me! Come in, come in!” Before she knew it Alex was drawn into a cushy hug and set back so Meredith could look her over. “Oh, my, aren’t you gorgeous? Duncan. She’s a pretty one.” Alex winced and when she glanced at Duncan he was shaking his head and mouthing ‘sorry’ to her behind Meredith’s back. Alex snickered. “We’ve long lost hope that Duncan would ever bring home a real girl. His aunt Helen, my sister, always said he was gay because he was so pretty, but I knew in my heart that it would just take the right woman to catch his attention.” Alex laughed out loud, loving the woman’s irrepressible nature. If Duncan was mid-forties, Meredith had to be mid-sixties to seventies, but she certainly didn’t look it, or act it. Alex looked at Duncan. His cheeks were a little pink and he had a strange expression on his face. “Aunt Helen thinks I’m gay? Seriously?” Meredith waved a hand at him. “Not really, dear. She was just talking out her ass trying to convince herself your cousin Martin isn’t gay.” Meredith turned back to Alex and stage whispered, “but he is.” Alex laughed, thoroughly enjoying herself. Then the other people started moving in. She lost track of names and faces but did single out Duncan’s brothers, Sam and Robert. Both were good looking men, and even Duncan’s father Joe still kept his good looks, though he was years older. He welcomed her with a light hug and a calm look. “Don’t let them overwhelm you.” Nodding,

...He called her, at random, Big Sister (Chị), Aunt (Cô) and Great-Aunt (Bác). No one held it against him that he came from elsewhere, from a place where personal pronouns exist so that they can remain impersonal. In the absence of those pronouns, the Vietnamese language imposes a relationship from the very first contact: the younger of the two interlocutors must respect and obey the elder, and conversely, the elder must give advice and protection to the younger. If someone were to listen to a conversation between them, he would be able to guess that, for example, the younger one is the nephew of one of his mother's older brothers. Similarly, if the conversation were taking place between two people with no family ties, it would be possible as well to determine whether the elder is younger than the parents of the other.

When Omari told me that his sister was having a c-section, that’s when it dawned on me. I could take Erica’s baby. They were siblings, so, hopefully, the baby would look similar to Omari; hopefully even having those genetically strong gray eyes.

But first, please tell me your name. I really would like to know it.” “Sophia.” She looked up at him at last. “But my friends call me Sophie.” Sylvan smiled, being careful not to show his fangs this time. “I hope to someday call you that but I think I’d better stick to Sophia for now.” She sighed. “Look, I’m sorry I was nasty to you earlier. I know you’re not exactly to blame for what’s happened and you’re just doing what you do, making a genetic trade or whatever. It’s just that…my sister is my best friend and I can’t stand the thought of never seeing her again.” “You’ll still see her,” Sylvan objected. “Kindred brides are allowed to return to their home planet on most of the major holidays.” “Great, so I get to see her for Christmas and Thanksgiving? Two or three days out of the year? Thanks a lot!” Sophia leaned forward and looked at him. “Let me tell you something—Liv and I have never gone a whole day without speaking to each other in our lives. Even when we were babies my mom said we would cry and cry if you took one of us out of the room, away from the other one. And after our parents died, we got even closer. So please try to understand. I love her—she’s all I have left and I just can’t lose her like this.” Sylvan nodded gravely. “I can see your point. There is a similar bond between Baird and myself. We have the same father and we’ve saved each other’s lives many times in battle. I would be sad to only see him a few days of the year.” “So you get it.” She touched his knee lightly for emphasis and Sylvan felt his shaft harden in response. “How would you feel if I was threatening to take your brother and best friend away from you for basically the rest of his life?” she asked earnestly. “I wouldn’t like it.” Sylvan shifted uncomfortably, hoping she couldn’t see the evidence of her effect on him in his tight black uniform pants. “I guess the only way around your dilemma is for you to be claimed by a warrior yourself. Then you could see your sister every day on our ship.” “Oh…oh, no!

Oh, sister - good news - I'm getting married!" I hugged her but felt the familiar smile fasten itself on my face, the same one I wore in London and New York in the face of similar news, and I experienced the same acute sense of betrayal. I was ashamed to feel that way but couldn't help it, a piece of my heart closed against her.

She met the rest of Jack's siblings- brainy mathematician and inventor Drake; war hero Cade; irrepressible twins Leo and Lawrence; and precociously artistic ten-year-old Esme, for whom she had once suggested the purchase of watercolor paper and paints. Lord Cade's new bride, Meg, was a welcoming presence, her face aglow with happiness from what she reported to have been a most satisfactory honeymoon sojourn. Grace took an immediate liking to her soon-to-be sister-in-law- bonding with her not only because of their similar ages but even more so because of their shared backgrounds. As commoners, they both knew what it was like being drawn into the glittering, whirlwind existence of the Byrons' aristocratic fold.

Soon after, Ling Ling began introducing Mei to family: cousins, sisters, aunts, all of whom kept similarly erratic schedules, till Mei finally understood that this was not a biological family but a family of sex workers.

I am not enough on my own, Elanee. But Dmitri is. All I can do is swap with you. Maybe that’s why we were born to look similar. If this was fate’s hand at play and if this is the only role I can play, I’ll take it, even if it kills me. You would do the same for me. Don’t take away my right to try and protect my younger sister.

As we continued to watch, the scenes accelerated forward, and we could see individuals remembering their spiritual missions at increasingly younger ages. Here we could see the precise understanding that would soon embody the new spiritual world-view. Individuals would come of age and remember themselves as souls born from one dimension of existence into another. Although memory loss during the transition would be expected, recapturing pre-life memory would become an important early goal of education. As youths, our teachers would first guide us through the early experience of synchronicity; urge us to identify our intuitions to study certain subjects, to visit particular places, always looking for higher answers as to why we were pursuing these particular paths. As the full memory of the Insights emerged, we would find ourselves involved with certain groups, working on particular projects, bringing in our full vision of what we had wanted to do. And finally we would recover the underlying intention behind our lives. We would know that we came here to raise the vibratory level of this planet, to discover and protect the beauty and energy of its natural sites, and to ensure that all humans had access to these special locations, so that we could continue to increase our energy, ultimately instituting the Afterlife culture here in the physical. Such a worldview would especially shift the way we looked at other people. No longer would we see human beings merely in the racial dress or national origin of one particular lifetime. Instead, we would see others as brother or sister souls, engaged, like us, in a process of coming awake and of spiritualizing the planet. It would become known that the settling of certain souls into various geographical locations on the planet had occurred with great meaning. Each nation was, in fact, an enclave of specific spiritual information, shared and modeled by its citizens, information waiting to be learned and integrated. As I watched the future unfold, I could see that a world political unity, envisioned by so many, was finally being achieved— not by forcing all nations into subservience to one political body, but rather through a grassroots acknowledgment of our spiritual similarities while treasuring our local autonomy and cultural differences. As with individuals interacting in a group, each member of the family of nations was being recognized for this culture truth represented to the world at large. Before us, we saw Earth’s political struggles, so often violent, shifting into a war of words. As the tide of remembrance continued to sweep the planet, all humans began to understand that our destiny was to discuss and compare the perspectives of our relative religions and, while honoring the best of their individual doctrines at the personal level, ultimately to see that each religion supplemented the others and to integrate them into a synthesized global spirituality.

Watching the old lady’s fingers, and hoping it wasn’t going to taste vile, May nodded. ‘Thank you.’ Having removed the stopper from the first jar, Primrose picked up a set of measuring spoons threaded onto a leather thong and searched for the one she wanted. Into a stone bowl, she then measured four quantities of what looked like dried leaves. From the second jar, she added a similar amount. To May’s eyes, the contents of both looked identical. Once stirred together, Granny Beer tipped them out on to a square of paper, folded the corners together and then twisted the top tightly closed. ‘Equal parts nettle and dandelion. Enough for a week. Nettles are rich in iron. Better than that, they contain all the vitamins needed to get it into your blood.’ May conveyed her understanding with a nod. ‘All right.’ ‘Nettle by itself is prone to being somewhat potent, which is why I’ve made it up with dandelion leaf, which will also help with getting it into your body.’ ‘I see.’ ‘Two teaspoons into a pot. You got a little teapot over yonder?’ ‘Um, actually…’ May pictured the contents of the dresser. There was really only the Brown Betty. ‘Here,’ Primrose went on, opening the door to another of her cupboards and bending to look inside. ‘Take this ’n.’ Into May’s hand, she pressed a small pot painted blue and white. ‘Two teaspoons in there, boiling water to fill it up, steep for five minutes with a stir halfway through. Strain it into a cup, let it cool a moment. No sense scalding your tongue. And then

His friend waved off the insult. “Just ask me what you want to know. I’m actually pretty fucking flattered that you came to me. I know two things: fishing and women. And those two things have a lot of similarities. When you’re fishing, you use bait, right?” He pointed at his smile. “I’ve got your woman bait right here.

Hold up, your sister is called Elsa? Are your parents Disney adults?” I can’t count the number of times I’ve been asked something similar. “Shut up. I’m named after the northern lights. Could have gone my whole life thinking I was named after a princess, but my mum decided to traumatize me by sharing where I was conceived instead.

We know that Athenodorus offered similar advice to Octavian’s sister, Octavia, after she lost her son, telling her to busy herself with practical matters rather than give in completely to grief and stress.

The classical type of name was especially popular in Renaissance times. A late sixteenth century charm used to summon the faeries for sex and in order to help find buried treasure called on the “seven sisters of the fairies” who were named Lilia, Hestilia, Fata, Sola, Afrya, Julia and Venulla.4 In the Discoverie of Witchcraft of 1584, Reginald Scot mentioned only three faery sisters who might assist magicians in their conjuring, but they have names that are similarly vaguely Latin or classical: Milia, Archilia and Sibylia,. His near contemporary William Lilly one time tried to conjure the queen of fairies, whom he called Micol and which sounds very like Hebrew. A seventeenth century manuscript that contains spells for summoning faeries names two of them, one called Margaret Barrance, who sounds like a stolid and respectable goodwife, and the other Elaby Gathen, which is at least unusual.5

There are similar mutilations of many letters, especially Emily’s early letters to Austin, written when he was in love with Sue, and letters to Sue filled with Emily’s parallel, more entrancing ardour. All the mutilations are designed to obliterate the poet’s attachment to ‘Sister’.

Merck maintained it had not tested either vaccine against an inert placebo in pre-approval trials, so no one could scientifically predict if the vaccines would avert more injuries or cancers than they would cause. Nevertheless, the sister FDA panel, VRBPAC, approved Gardasil—to prevent cervical cancer—without requiring proof that the vaccine prevented any sort of cancer, and despite strong evidence from Merck’s clinical trial that Gardasil could dramatically raise risks of cancer and autoimmunity in some girls.82 ACIP, nevertheless, effectively mandated both jabs. Gardasil would be the most expensive vaccine in history, costing patients $420 for the three-jab series and generating revenues of over $1 billion annually for Merck.83 That year, nine of the thirteen ACIP panel members and their institutions collectively received over $1.6 billion of grant money from NIH and NIAID. Systemic Conflicts of Interest Pharma and Dr. Fauci similarly rig virtually all the critical drug approval panels using this strategy of populating them with PIs who, bound by financial fealty to Pharma and NIAID funders, reliably approve virtually every new drug upon which they deliberate—with or without safety studies. From 1999 to 2000, Government Oversight Committee (GOC) Chairman Republican Congressman Dan Burton investigated the systemic corruption of these panels during two years of intense investigations and hearings. According to Burton, “CDC routinely allows scientists with blatant

Mimi's and Frannie's both served fried chicken, yes. And they had the same kind of name. And they had been started by sisters. But from there, the similarities---and any competition---ended. Frannie's was open all day, with an extensive menu. Mimi's offered only dinner: chicken, biscuits, French fries, and salad, and off-the-menu doughnuts on Saturday mornings for those in the know. And of course pie, but only when the spirit moved her mother to bake.

As the German sociologist Wolfgang Schivelbusch argues in a book tellingly titled Three New Deals, progressivism, Communism and National Socialism (also called fascism) were all sister ideologies, variations on a single theme, motivated by the same impulses, seeking to move society in a similar direction—away from free market capitalism and

I prefer novels,” she adds, “that bring me immediately into a world where everything is precise, concrete, specific. I feel a special satisfaction in knowing what things are made in that certain fashion and not otherwise, even the most common place things that in real life seem indifferent to me.” “The book I would like to read now is a novel in which you sense the story arriving like still-vague thunder, the historical story along with the individual story, a novel that gives the sense of living through an upheaval that still has no name, has not yet taken shape…” “The novels I prefer,” she says, “are those that make you feel uneasy from the very first page.” “I like books,” she says, “where all the mysteries and anguish pass through a precise and a cold mind, without shadows, like the mind of a chess player.” “The novels that attract me most,” Ludmilla said, “are those that create an illusion of transparency around a knot of human relationships as obscure, cruel and perverse as possible.” “The quality of perennial dissatisfaction seems to me characteristic of Ludmilla: it seems to me that her preferences change overnight and today reflect only her restless.” “Do you mean to deny you have a sister?” “I have a sister, but I don’t see what that has to do with anything.” “A sister who loves novels with characters whose psychology is upsetting and complicated?” “My sister always says she loves novels where you feel an elemental strength, primordial, telluric. That’s exactly what she says: telluric.” “The book I’m looking for,” says the blurred figure who holds out a volume similar to yours, “is the one that gives the sense of the world after the end of the world, the sense that the world is the end of everything that there is the world, that the only thing there is in the world is the end of the world.

The stone in her hand glimmered. They made another loop upward, and just as they reached the fourth level, that presence—that sensation of something at their backs—eased. They waited until they’d reached Nesta’s cart before Gwyn dumped her books on the ground and flung herself into the nearest tufted armchair. Her hands trembled, but the blue stone had gone dormant again. Nesta had to swallow twice before she could say, “What is that?” “It’s an Invoking Stone.” Gwyn unfurled her fingers, revealing the gem within her hand. “Similar to the Siphons of the Illyrians, except that the power of the Mother flows through it. We cannot use it for harm, only healing and protection. It was shielding us.” “No—I mean, that darkness.” Gwyn’s eyes matched her stone almost perfectly, right down to the shadows that now veiled her expression. “They say the being that dwelled down there is gone. But I believe some piece of it might have lingered. Or at the very least altered the darkness itself.” “It didn’t feel like that. It felt … older.” Gwyn’s brows rose. “Are you an adept in such things?” There was no condescension in the words, only curiosity. “I …” Nesta blinked. “Do you not know who I am?” “I know you are the High Lady’s sister. That you slew the King of Hybern.” Gwyn’s face grew solemn, haunted. “That you, like Lady Feyre, were once mortal. Human.” “I was Made by the Cauldron. At the King of Hybern’s order.

Mary and I are about as unalike as two sisters can be. Our stories are similar in many ways, but we told them to ourselves so differently. We tried to get along, but mostly we only pretended to. Now, at the end of our time together, as she asks me to make the same promise to her that she made to her mama, we won’t even be able to pretend. “I promise I’ll do what I believe is best.” Mary turns toward the dim glow of the curtained window. “Mother was right. You Powell women never could be trusted.

Brothers and sisters in Christ frequently point to the lament psalms for those grieving. It’s often said they always end in hope. But not all do. Some end in unanswered pleas (Ps. 44, 74, 80, 88). In the whirlwind, God displayed power to Job, not answers (Job 38–41). When Lazarus died, Jesus didn’t offer Mary a sermon or remind her that he wasn’t in pain anymore. Jesus wept (John 11:32–35). Similarly, the pieces in this volume don’t always neatly resolve. They don’t always end in hopeful exhortations. Many end in silence. Silence is the sound of God listening.

Brothers and sisters in Christ frequently point to the lament psalms for those grieving. It’s often said they always end in hope. But not all do. Some end in unanswered pleas (Ps. 44, 74, 80, 88). In the whirlwind, God displayed power to Job, not answers (Job 38–41). When Lazarus died, Jesus didn’t offer Mary a sermon or remind her that he wasn’t in pain anymore. Jesus wept (John 11:32–35). Similarly, the pieces in this volume don’t always neatly resolve. They don’t always end in hopeful exhortations. Many end in silence. Silence is the sound of God listening.