Strictly Come Dancing Quotes

Archbishop. Why do I never read the lesson?” “I beg your pardon, ma’am?” “In church. Everybody else gets to read and one never does. It’s not laid down, is it? It’s not off-limits?” “Not that I’m aware, ma’am.” “Good. Well in that case I’m going to start. Leviticus, here I come. Goodnight.” The archbishop shook his head and went back to Strictly Come Dancing.

(Note to anyone considering joining a class: there is no need to turn up in full Strictly Come Dancing salsa outfit including fake tan. Everyone just wears jeans. Briefly awkward.)

Does poetry - or language or philosophy or music or architecture, even that of our temples - really need to dance to the same tune as our political beliefs or our religious convictions? Is the strict harmony of our cultural identities a virtue to be valued above others that may come from the accommodation of contradictions?

Whilst ladies persist in maintaining the strictly defensive condition, men must naturally, as it were, take the oppposite line, that of attack; otherwise, if both parties held aloof, there would be no more marriages; and the two hosts would die in their respective inaction, without ever coming to a battle. Thus it is evident that as the ladies will not, the men must take the offensive... Is it not time that the ladies should take an innings? Let us widowers and bachelors form an association to declare that for the next hundred years we will make love no longer. Let the young women come and make love to us; let them write us verses; let them ask us to dance, get us ices and cups of tea, and help us on with our cloaks at the hall-door; and if they are eligible, we may perhaps be induced to yield and say, 'La, Miss Hopkins - I really never - I am so agitated - Ask papa!

Do you see yon woods? Do you see yon trees? W shall cut them down and build new houses and live as our fathers did. We will dance when our laws command us to dance, we will feast when our hearts command us to feast. Do we ask the white man "Do as the Indian does"? No, we do not. Why then do you ask us "Do as the white man does"? It is a strict law that bids us dance. It is a strict law that bids us distribute our property among our friends and neighbors. It is a good law. Let the white man observe his law, we shall observe ours. And now if you are come to forbid us, begone, if not, you will be welcome to us. - Kwakiutl chief

Outside the window is a roofed wooden tray he fills with seeds for the birds. They make a sort of dance as they descend and light and fly off at a slant across the strictly divided black sash. At first they came fearfully, worried by the man's movements inside the room. They watched his eyes, and flew when he looked. Now they expect no harm from him and forget he's there. They come into his vision, unafraid. He keeps a certain distance and quietness in tribute to them. That they ignore him he takes in tribute to himself. But they stay cautious of each other, half afraid, unwilling to be too close. They snatch what they can carry and fly into the trees. They flirt out with tail or beak and waste more sometimes than they eat. And the man, knowing the price of seed, wishes they would take more care. But they understand only what is free, and he can give only as they will take. Thus they have enlightened him. He buys the seed, to make it free.

He was not her sole companion. She had her demons, too. You can't run from them, as Lexi discovered. Changing cities doesn't help either; you carry them along inside you. You just wake up one day, fed up, and decide to snuggle with them instead. You invite them along as you go about your day, balancing them on your shoulder as you would a toddler, but with very strict conditions: You will not set fire to my hair. You will not take candy from strangers. You will not tie me up in chains while I sleep. You will behave. And Lexi's demons, allowed to come close, sat on her shoulder. They waved to the angels perched on her other shoulder and struck up a conversation with Lexi. 'What's that noise?' her demons asked, sidling close to her ear. 'Oh, that?' Lexi massaged her temples. 'It's the air whistling through the hole in my heart.' 'You're afraid,' they taunted. 'I am,' she admitted. 'Afraid of the sky falling. Afraid of the tight-rope snapping. Afraid I can't dance well enough on the edge. Afraid there are no hands to steady my body. Afraid of hands that wish to cage my heart.' 'Coward,' the demons goaded.

Now, who and what is this minstrel in reality? Where does he come from? In what respects does he differ from his predecessors? He has been described as a cross between the early medieval court-singer and the ancient mime of classical times. The mime had never ceased to flourish since the days of classical antiquity; when even the last traces of classical culture disappeared, the descendants of the old mimes still continued to travel about the Empire, entertaining the masses with their unpretentious, unsophisticated and unliterary art. The Germanic countries were flooded out with mimes in the early Middle Ages; but until the ninth century the poets and singers at the courts kept themselves strictly apart from them. Not until they lost their cultured audience, as a result of the Carolingian Renaissance and the clericalism of the following generation, and came up against the competition of the mimes in the lower classes, did they have, to a certain extent, to become mimes themselves in order to be able to compete with their rivals. Thus both singers and comedians now move in the same circles, intermingle and influence each other so much that they soon become indistinguishable from one another. The mime and the scop both become the minstrel. The most striking characteristic of the minstrel is his versatility. The place of the cultured, highly specialized heroic ballad poet is now taken by the Jack of all trades, who is no longer merely a poet and singer, but also a musician and dancer, dramatist and actor, clown and acrobat, juggler and bear-leader, in a word, the universal jester and maître de plaisir of the age. Specialization, distinction and solemn dignity are now finished with; the court poet has become everybody’s fool and his social degradation has such a revolutionary and shattering effect on himself that he never entirely recovers from the shock. From now on he is one of the déclassés, in the same class as tramps and prostitutes, runaway clerics and sent-down students, charlatans and beggars. He has been called the ‘journalist of the age’, but he really goes in for entertainment of every kind: the dancing song as well as the satirical song, the fairy story as well as the mime, the legend of saints as well as the heroic epic. In this context, however, the epic takes on quite new features: it acquires in places a more pointed character with a new straining after effect, which was absolutely foreign to the spirit of the old heroic ballad. The minstrel no longer strikes the gloomy, solemn, tragi-heroic note of the ‘Hildebrandslied’, for he wants to make even the epic sound entertaining; he tries to provide sensations, effective climaxes and lively epigrams. Compared with the monuments of the older heroic poetry, the ‘Chanson de Roland’ never fails to reveal this popular minstrel taste for the piquant.

Strictly Come Dancing

Good morning to Karen’s fertile and barren friends. I thought I’d send over the plan for the completely unnecessary, mawkish, and expensive non-tradition borrowed from America that is our friend Karen’s baby shower. Karen thinks it’s always good to demand money and time from people to celebrate her own personal life choices and we felt you haven’t given her quite enough in recent history, what, with the $1500 pound hen do in Ibiza, wedding in Majorca with a strict dress code, and gift registry at Selfridges. (NB: ladies-- if you get a new job or buy or flat on your own, you get a card and that’s it! We want to make sure there’s no prprecedent set. We’re not made of money!!) The good news is, after Karen gives birth she won’t see any of her childless friends unless all they want to do is talk about her baby and nothing else. So you can treat this as her farewell party as well as her baby shower. And save those pennies for a couple of years, that is of course until she comes back to you when she’s stopped breast feeding and is bored out of her mind, demands you all go out to drink, dance, and take loads of drugs, then sends you an offish text the following week saying she can’t really have a night out like that again because “I’M A MOTHER NOW.

As it happens, Ibrahim also strongly disagrees with the Strictly Come Dancing scoring system, believing it gives too much weight to the public vote compared with the judges’ scores.

What is Something? Something should be the opposite of nothing. But is this strictly true? If something is the opposite of nothing, then something is the thing of absolute density. Then again, what is absolute density? Is absolute density possible? Absolute Being would be the Being of absolute density. Something with absolute density would lose any dimension and would be non-dimensional. Something with absolute density would have to expel space from itself. Something with absolute density would have to be one because there can be no absolute density if there is any polarity or plurality. Everything must be One squeezed to itself in the primordial singularity. This singularity is 0 nothing. Big Bang comes out of the Zero point of the Absolute. At the point of their absoluteness, something and nothing become the same. Something with absolute density is equal to nothing without any density. The only way for something to become alive is in the dance with the Nothing. The dance of the Something and the Nothing is the Source of life and the ultimate Source of the Universe. The material world cannot be infinite. That is a contradictio in adjecto. Nothingness cannot be wholly full on the macro or micro level. Material something must have an end at some point, on the macro or micro level.

Your wife?” “Right.” “What does she do?” Tracy asked. “She works for a janitorial company; they clean the buildings downtown.” “She works nights?” Kins said. “Yeah.” “Do you have kids?” Tracy asked. “A daughter.” “Who watches your daughter when you and your wife are working nights?” “My mother-in-law.” “Does she stay at your house?” Tracy said. “No, my wife drops her off on her way to work.” “So nobody was at home when you got there Sunday night?” Bankston shook his head. “No.” He sat up again. “Can I ask a question?” “Sure.” “Why are you asking me these questions?” “That’s fair,” Kins said, looking to Tracy before answering. “One of our labs found your DNA on a piece of rope left at a crime scene.” “My DNA?” “It came up in the computer database because of your military service. The computer generated it, so we have to follow up and try to get to the bottom of it.” “Any thoughts on that?” Tracy said. Bankston squinted. “I guess I could have touched it when I wasn’t wearing my gloves.” Tracy looked to Kins, and they both nodded as if to say, “That’s plausible,” which was for Bankston’s benefit. Her instincts were telling her otherwise. She said, “We were hoping there’s a way we could determine where that rope was delivered, to which Home Depot.” “I wouldn’t know that,” Bankston said. “Do they keep records of where things are shipped? I mean, is there a way we could match a piece of rope to a particular shipment from this warehouse?” “I don’t know. I wouldn’t know how to do that. That’s computer stuff, and I’m strictly the labor, you know?” “What did you do in the Army?” Kins asked. “Advance detail.” “What does advance detail do?” “We set up the bases.” “What did that entail?” “Pouring concrete and putting up the tilt-up buildings and tents.” “So no combat?” Kins asked. “No.” “Are those tents like those big circus tents?” Tracy asked. “Sort of like that.” “They still hold them up with stakes and rope?” “Still do.” “That part of your job?” “Yeah, sure.” “Okay, listen, David,” Tracy said. “I know you were in the police academy.” “You do?” “It came up on our computer system. So I’m guessing you know that our job is to eliminate suspects just as much as it is to find them.” “Sure.” “And we got your DNA on a piece of rope found at a crime scene.” “Right.” “So I have to ask if you would you be willing to come in and help us clear you.” “Now?” “No. When you get off work; when it’s convenient.” Bankston gave it some thought. “I suppose I could come in after work. I get off around four. I’d have to call my wife.” “Four o’clock works,” Tracy said. She was still trying to figure Bankston out. He seemed nervous, which wasn’t unexpected when two homicide detectives came to your place of work to ask you questions, but he also seemed to almost be enjoying the interaction, an indication that he might still be a cop wannabe, someone who listened to police and fire scanners and got off on cop shows. But it was more than his demeanor giving her pause. There was the fact that Bankston had handled the rope, that his time card showed he’d had the opportunity to have killed at least Schreiber and Watson, and that he had no alibi for those nights, not with his wife working and his daughter with his mother-in-law. Tracy would have Faz and Del take Bankston’s photo to the Dancing Bare and the Pink Palace, to see if anyone recognized him. She’d also run his name through the Department of Licensing to determine what type of car he drove. “What would I have to do . . . to clear me?” “We’d like you to take a lie detector test. They’d ask you questions like the ones we just asked you—where you work, details about your job, those sorts of things.” “Would you be the one administering the test?” “No,” Tracy said. “We’d have someone trained to do that give you the test, but both Detective Rowe and I would be there to help get you set up.” “Okay,” Bankston said. “But like I said, I have

Man, there’s nothing to eat here,” said Sean, distracting me from Eilish as he rifled through my kitchen. “Good God, man. Are those dried prunes? You really are on old codger, Leech. I bet you write in letters of complaint to the BBC about the inappropriate amount of leg shown on Strictly Come Dancing.

It’s a sad paradox that while they adhere so strongly to the fashion in clothes, they have largely departed from the spirit of the movement. Chassidism was originally a kind of romantic mysticism, a movement of joy and laughter, of singing and dancing, that involved a kind of direct confrontation with God. It was a useful and necessary reaction to the meticulous observance of religious regulations that was characteristic of the time. But now it has come full circle, and this group is the most pedantic in its strict adherence to the letter of the law.

I have a fleeting vision of me in a dinner jacket and him in his negligee, foxtrotting arm in arm around the ballroom, like on Strictly Come Dancing but without Bruno’s suggestive comments. I don’t actually own a dinner jacket but I reckon Lucien’s got a few more of those slinky negligees tucked away

Success’ now is in the minutiae of the way I spend my days. It’s committing to doing things that help myself and others. It’s showing up. It’s taking care of myself. It’s paying the bills without losing my mind. Or having a long walk. Or calling a friend. Or having a new adventure. Or meeting my deadline. Or being brave. Or saying no. Or having a lie down. I don’t need someone from Strictly Come Dancing to do my make-up to make me feel valid. I just need to be me. When we unpick the myths, we open ourselves up to a new-found sense of freedom and get to design our lives from scratch.

When the news first broke about this sorry excuse for a human being and his sexual involvement with girls under sixteen - no surprise to me, nor anyone else who spent much time at the BBC Television Centre in the 70s and 80s - my first thought was that the BBC had only to repeat all the shows in which under-age girls appeared with him on Jim’ll Fix It and re-title them Jim’ll Fuck It and they would have a hit of Strictly Come Dancing proportions on their hands.