Suburban Life Quotes

Give me your honest opinion. I don't want truth with a veil on—I like naked ladies naked.

For me, the short story is not a character sketch, a mouse trap, an epiphany, a slice of suburban life. It is the flowering of a symbol center. It is a poem grafted onto sturdier stock.

My standard for verisimilitude is simple and I came to it when I started to write prose narrative: fuck the average reader. I was always told to write for the average reader in my newspaper life. The average reader, as they meant it, was some suburban white subscriber with two-point-whatever kids and three-point-whatever cars and a dog and a cat and lawn furniture. He knows nothing and he needs everything explained to him right away, so that exposition becomes this incredible, story-killing burden. Fuck him. Fuck him to hell.

I knew Dad was concerned about my past associations. I was from the Trash Alley. It was my community. I hung out with thugs from the Frog Bottom, the Burns Bottoms, the Red Line, the S-Curve, the Sandfield, the Morning Side, and a bunch of other places that shall remain nameless. I knew all of the “Legends of the Hood”: Sin Man, Swap, Boo Boo, Emp-Man, Cookie Man, Shank, Polar Bear, Bae Willy, Bae Bruh, Skullhead Ned, Pimp, Crunch, and Goat Turd (just to name a few). I thought maybe Dad had summoned me as a “show and tell” for the kids in his neighborhood—the hardliner to scare those wayward suburban brats back into reality.

Neighborhood is a word that has come to sound like a Valentine. As a sentimental concept, 'neighborhood' is harmful to city planning. It leads to attempts at warping city life into imitations of town or suburban life. Sentimentality plays with sweet intentions in place of good sense.

Other letters simply relate the small events that punctuate the passage of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark . . . I hoard all these letters like treasure. One day I hope to fasten them end to end in a half-mile streamer, to float in the wind like a banner raised to the glory of friendship. It will keep the vultures at bay.

How do you make a book that anyone will read out of lives as quiet as these? Where are the things that novelists seize upon and readers expect? Where is the high life, the conspicuous waste, the violence, the kinky sex, the death wish? Where are the suburban infidelities, the promiscuities, the convulsive divorces, the alcohol, the drugs, the lost weekends? Where are the hatreds, the political ambitions, the lust for power? Where are speed, noise, ugliness, everything that makes us who we are and makes us recognize ourselves in fiction?

Maurice was scandalized, horrified. He was shocked to the bottom of his suburban soul....

A city street equipped to handle strangers, and to make a safety asset, in itself, our of the presence of strangers, as the streets of successful city neighborhoods always do, must have three main qualities: First, there must be a clear demarcation between what is public space and what is private space. Public and private spaces cannot ooze into each other as they do typically in suburban settings or in projects. Second, there must be eyes upon the street, eyes belonging to those we might call the natural proprietors of the street. The buildings on a street equipped to handle strangers and to insure the safety of both residents and strangers, must be oriented to the street. They cannot turn their backs or blank sides on it and leave it blind. And third, the sidewalk must have users on it fairly continuously, both to add to the number of effective eyes on the street and to induce the people in buildings along the street to watch the sidewalks in sufficient numbers. Nobody enjoys sitting on a stoop or looking out a window at an empty street. Almost nobody does such a thing. Large numbers of people entertain themselves, off and on, by watching street activity.

He often wondered, in that suburban second story, if people who loved each other had to cause each other pain.

I hate my former self; hate her selfishness and her lack of appreciation for her perfect suburban life. I had everything in the palm of my perfect, lazy hand and didn’t even realize it.

Other letters simply relate the small events that punctuate the passing of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark... I hoard all these letters like treasure.

You can imagine how distraught I feel when I hear about the glorified heroism-free “middle class values,” which, thanks to globalization and the Internet, have spread to any place easily reached by British Air, enshrining the usual opiates of the deified classes: “hard work” for a bank or a tobacco company, diligent newspaper reading, obedience to most, but not all, traffic laws, captivity in some corporate structure, dependence on the opinion of a boss (with one’s job records filed in the personnel department), good legal compliance, reliance on stock market investments, tropical vacations, and a suburban life (under some mortgage) with a nice-looking dog and Saturday night wine tasting.

He reminds me every day that when you’re running on empty, you won’t ever get where you need to be. Both in Life and Love. (And sometimes Suburbans…) – Alex

Cruel World" Share my body and my mind with you, That's all over now. Did what I had to do, 'Cause it's so far past me now. Share my body and my life with you, That's way over now. There's not more I can do, You're so famous now. Got your bible, got your gun, And you like to party and have fun. And I like my candy and your women, I'm finally happy now that you're gone. Put my little red party dress on, Everybody knows that I'm the best, I'm crazy. Get a little bit of bourbon in ya, Get a little bit suburban and go crazy. Because you're young, you're wild, you're free, You're dancin' circles around me, You're fuckin' crazy. Oh, oh, you're crazy for me. I shared my body and my mind with you, That's all over now. I did what I had to do, I found another anyhow. Share my body and my mind with you, That's all over now. I did what I had to do, I could see you leaving now. I got your bible and your gun, And you love to party and have fun. And I love your women and all of your heroin, And I'm so happy now that you're gone. Put my little red party dress on, Everybody knows that I'm a mess, I'm crazy, yeah-yeah. Get a little bit of bourbon in ya, Go a little bit suburban and go crazy, yeah-yeah. Because you're young, you're wild, you're free, You're dancin' circles around me, You're fuckin' crazy. Oh, oh, you're crazy for me. Got your bible and your gun, You like your women and you like fun. I like my candy and your heroin, And I'm so happy, so happy now you're gone. Put my little red party dress on, Everybody knows that I'm a mess, I'm crazy, yeah-yeah. Get a little bit of bourbon in ya, Get a little bit suburban and go crazy, yeah-yeah. 'Cause you're young, you're wild, you're free, You're dancin' circles around me, You're fuckin' crazy. Oh, oh, you're crazy for me. Oh, oh, you're crazy for me.

As suburban children we floated at night in swimming pools the temperature of blood; pools the color of Earth as seen from outer space. We would float and be naked—pretending to be embryos, pretending to be fetuses—all of us silent save for the hum of the pool filter. Our minds would be blank and our eyes closed as we floated in warm waters, the distinction between our bodies and our brains reduced to nothing—bathed in chlorine and lit by pure blue lights installed underneath diving boards. Sometimes we would join hands and form a ring like astronauts in space; sometimes when we felt more isolated in our fetal stupor we would bump into each other in the deep end, like twins with whom we didn’t even know we shared a womb.

Republican or Democrat, this nation's affluent urban and suburban classes understand their bread is buttered on the corporate side. The primary difference between the two parties is that the Republicans pretty much admit that they grasp and even endorse some of the nastiest facts of life in America. Republicans honestly tell the world: "Listen in on my phone calls, piss-test me until I'm blind, kill and eat all of my neighbors right in front of my eyes, but show me the money! Let me escape with every cent I can kick out of the suckers, the taxpayers, and anybody else I can get a headlock on, legally or otherwise." Democrats, in contrast, seem content to catalog the GOP's outrages against the Republic, showing proper indignation while laughing at episodes of The Daily Show. But they stand behind the American brand: imperialism. They "support our troops," though you will be hard put to find any of them who have served alongside them or who would send one of their own kids off to lose an eye or an arm in Iraq. They play the imperial game, maintain their credit ratings, and plan to keep the beach house and the retirement investments if it means sacrificing every damned Lynndie England in West Virginia.

The Ballad of Lucy Jordan The morning sun touched lightly on the eyes of Lucy Jordan In a white suburban bedroom in a white suburban town As she lay there 'neath the covers dreaming of a thousand lovers Till the world turned to orange and the room went spinning round. At the age of thirty-seven she realised she'd never Ride through Paris in a sports car with the warm wind in her hair. So she let the phone keep ringing and she sat there softly singing Little nursery rhymes she'd memorised in her daddy's easy chair. Her husband, he's off to work and the kids are off to school, And there are, oh, so many ways for her to spend the day. She could clean the house for hours or rearrange the flowers Or run naked through the shady street screaming all the way. At the age of thirty-seven she realised she'd never Ride through Paris in a sports car with the warm wind in her hair So she let the phone keep ringing as she sat there softly singing Pretty nursery rhymes she'd memorised in her daddy's easy chair. The evening sun touched gently on the eyes of Lucy Jordan On the roof top where she climbed when all the laughter grew too loud And she bowed and curtsied to the man who reached and offered her his hand, And he led her down to the long white car that waited past the crowd. At the age of thirty-seven she knew she'd found forever As she rode along through Paris with the warm wind in her hair

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

The parking lot was packed with cars. Most had come with families. The number of minivans really stood out. All minivans look identical to me. Like cans of tasteless biscuits.

I receive remarkable letters. They are opened for me, unfolded, and spread out before my eyes in a daily ritual that gives the arrival of the mail the character of a hushed and holy ceremony. I carefully read each letter myself. Some of them are serious in tone, discussing the meaning of life, invoking the supremacy of the soul, the mystery of every existence. And by a curious reversal, the people who focus most closely on these fundamental questions tend to be people I had known only superficially. Their small talk has masked hidden depths. Had I been blind and deaf, or does it take the harsh light of disaster to show a person's true nature? Other letters simply relate the small events that punctuate the passage of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark... I hoard all these letters like treasure. One day I hope to fasten them end to end in a half-mile streamer, to float in the wind like a banner raised to the glory of friendship. It will keep the vultures at bay.

I know again why I favor it so much here, how I esteem the hush of this suburban foliage in every season, the surprising naturalness of its studied, human plan, how the privying hills and vales and dead-end lanes make one feel this indeed is the good and decent living, a cloister for those of us who are modest and unspecial. [p. 130}

Realism is for lazy-minded, semi-educated people whose atrophied imagination allows them to appreciate only the most limited and convention subject matter. Re-Fi is a repetitive genre written by unimaginative hacks who rely on mere mimesis. If they had any self-respect they'd be writing memoir, but they're too lazy to fact-check. Of course I never read Re-Fi. But the kids keep bringing home these garish realistic novels and talking about them, so I know that it's an incredibly narrow genre, completely centered on one species, full of worn-out cliches and predictable situations--the quest for the father, mother-bashing, obsessive male lust, dysfunctional suburban families, etc., etc. All it's good for is being made into mass-market movies. Given its old-fashioned means and limited subject matter, realism is quite incapable of describing the complexity of contemporary experience.

You give the shirt off your back, no questions asked, and you stand alone at the cavernous mouth of your suburban closet— your entire life spent wondering where your clothes went.

What the hell, I don't know, but to me a home in the suburbs is a sort of isolated hell where nothing happens. [letter to sister Caroline Kerouac Blake, March 14, 1945]

The sea is one rare wild card left in the homogenous suburban life.

suburban life, of its seductive insularity and mesmerizing obsession with the mundane.

He was a stranger here. The people who might remember him would certainly not welcome him. His old gang had cast him out, along with all of the former friends and parents. The suburban landscape of hypocrisy, so hated in his youth, beheld again and with it, old feelings that motivated him through life more than he would ever admit. Every turning point in life, already decided by all the events here

There are further considerations I might raise. How do you make a book that anyone will read out of lives as quiet as these? What are the things that novelists seize upon and readers expect? Where is the high life, the kinky sex, the death wish? Where are the suburban infidelities, the promiscuities, the convulsive divorces, the alcohol, the drugs, the lost weekends? Where are the hatreds, the political ambitions, the lust for power? Where are speed, noise, ugliness, everything that makes us who we are and makes us recognizable in fiction?

But it’s the temptation of so many suburban-raised children to invent tales of adversity, to create hardscrabble mythologies out of life histories marked by little more than field hockey games and orthodontist appointments.

The effect is both domestic and wild, equal parts geometric and chaotic. It's the visual signature of small, diversified farms that creates the picture-postcard landscape here, along with its celebrated gastronomic one. Couldn't Americans learn to love landscapes like these around our cities, treasuring them not just gastronomically but aesthetically, instead of giving everything over to suburban development? Can we only love agriculture on postcards?

One day in the 1980s, my maternal grandfather was sitting in a park in suburban London. An elderly British man came up to him and wagged a finger in his face. “Why are you here?” the man demanded. “Why are you in my country?” “Because we are the creditors,” responded my grandfather, who was born in India, worked all his life in colonial Kenya, and was now retired in London. “You took all our wealth, our diamonds. Now we have come to collect.” We are here, my grandfather was saying, because you were there.

The afternoon had passed to a ghostly gray. She was struck by the immensity of things, so much water and sky and forest, and after a time it occurred to her that she’d lived a life almost entirely indoors. Her memories were indoor memories, fixed by ceilings and plastered white walls. Her whole life had been locked to geometries: suburban rectangles, city squares. First the house she’d grown up in, then dorms and apartments. The open air had been nothing but a medium of transit, a place for rooms to exist.

With my new habit of carrying binoculars everywhere, I feel imbued with a readiness to see, an attitude that my life itself is a kind of field trip. The urban naturalist has the terrific luxury of stepping out her door and into "the field," without long rides or carpools, or putting money in for gas and Dairy Queen. When does the field trip being? Whenever we start paying attention.

The depression was not incapacitating. It made it hard to take a lot of my suburban life seriously, but that was inextricably mingled with a growing consciousness of the larger brutalities of the world. Ethiopian children were starving on the evening news and genocide was mushrooming in Cambodia. Was I truly depressed or just awakening to the First Noble Truth of Buddhism, the insight that samsaric life is misery? My melancholy seemed like simple realism; if you weren't depressed, you obviously didn't know what was going on.

Although a security guard is ostensibly there to provide security, his actual role is to give the illusion of safety to suburban women. If someone wants to do something dangerous, a security guard is helpless to stop them. Most older security guards understand this. If you're a yuppie in a suit, you will never get stopped. If you're a bike messenger, they're on you in a heartbeat. Go stand in an office building lobby and watch if you don't believe me.

When Rin Tin Tin first became famous, most dogs in the world would not sit down when asked. Dogs performed duties: they herded sheep, they barked at strangers, they did what dogs do naturally, and people learned to interpret and make use of how they behaved. The idea of a dog's being obedient for the sake of good manners was unheard of. When dogs lived outside, as they usually did on farms and ranches, the etiquette required of them was minimal. But by the 1930s, Americans were leaving farms and moving into urban and suburban areas, bringing dogs along as pets and sharing living quarters with them. At the time, the principles of behavior were still mostly a mystery -- Ivan Pavlov's explication of conditional reflexes, on which much training is based, wasn't even published in an English translation until 1927. If dogs needed to be taught how to behave, people had to be trained to train their dogs. The idea that an ordinary person -- not a dog professional -- could train his own pet was a new idea, which is partly why Rin Tin Tin's performances in movies and onstage were looked upon as extraordinary.

This is not where she pictured herself at this point in life, but then again, she had always had trouble even envisioning being alive past thirty. All the possibilities she had seen in her own circles—getting married, getting divorced, raising kids, aspirational suburban grilling—each of them felt tragic in their own right, all equally dead ends. Something inside of her had always felt like it was decaying, doomed, not long for this world. But telling that to anyone would make her feel crazy.

Over recent years, [there's been] a strong tendency to require assessment of children and teachers so that [teachers] have to teach to tests and the test determines what happens to the child, and what happens to the teacher...that's guaranteed to destroy any meaningful educational process: it means the teacher cannot be creative, imaginative, pay attention to individual students' needs, that a student can't pursue things [...] and the teacher's future depends on it as well as the students'...the people who are sitting in the offices, the bureaucrats designing this - they're not evil people, but they're working within a system of ideology and doctrines, which turns what they're doing into something extremely harmful [...] the assessment itself is completely artificial; it's not ranking teachers in accordance with their ability to help develop children who reach their potential, explore their creative interests and so on [...] you're getting some kind of a 'rank,' but it's a 'rank' that's mostly meaningless, and the very ranking itself is harmful. It's turning us into individuals who devote our lives to achieving a rank, not into doing things that are valuable and important. It's highly destructive...in, say, elementary education, you're training kids this way [...] I can see it with my own children: when my own kids were in elementary school (at what's called a good school, a good-quality suburban school), by the time they were in third grade, they were dividing up their friends into 'dumb' and 'smart.' You had 'dumb' if you were lower-tracked, and 'smart' if you were upper-tracked [...] it's just extremely harmful and has nothing to do with education. Education is developing your own potential and creativity. Maybe you're not going to do well in school, and you'll do great in art; that's fine. It's another way to live a fulfilling and wonderful life, and one that's significant for other people as well as yourself. The whole idea is wrong in itself; it's creating something that's called 'economic man': the 'economic man' is somebody who rationally calculates how to improve his/her own status, and status means (basically) wealth. So you rationally calculate what kind of choices you should make to increase your wealth - don't pay attention to anything else - or maybe maximize the amount of goods you have. What kind of a human being is that? All of these mechanisms like testing, assessing, evaluating, measuring...they force people to develop those characteristics. The ones who don't do it are considered, maybe, 'behavioral problems' or some other deviance [...] these ideas and concepts have consequences. And it's not just that they're ideas, there are huge industries devoted to trying to instill them...the public relations industry, advertising, marketing, and so on. It's a huge industry, and it's a propaganda industry. It's a propaganda industry designed to create a certain type of human being: the one who can maximize consumption and can disregard his actions on others.

Let’s just say it ended with, “Mommy shouldn’t say those words. Don’t repeat that.

When my next door neighbor says, “Nope, never seen a scorpion in my house!” is when things start feeling all Amityville Horror around here.

But suburbanization, probably more than any other single factor, hid the poor from view.

Rhythms. You can almost feel them on suburban streets, divine the hour of the day without consulting a clock from the sounds heard in the cool, leafy neighborhoods.

The suburban dream began innocently enough one and a half centuries ago, with a weariness of city life and a craving for all things green bright and pure.

He was courteous, obliging, and sugary to them, like a suburban dentist.

Besides shopping at garage sales, I love hosting garage sales. Every year my mom and I dig through our houses and find a bunch of crap (I mean really terrific stuff) to sell so we can earn some money so we can go back out and buy some more crap (I mean really terrific stuff) that we’ll use for a bit and then turn around and garage-sale in a couple of years. It’s the circle of life suburban style.

But then no artist expects grace from the vulgar mind, or style from the suburban intellect. Vulgarity and stupidity are two very vivid facts in modern life. One regrets them, naturally. But there they are.

In the darkened recesses of the Suburban, my opinion of the vampire rose considerably. There were far worse things than having to drink blood to survive. I could tolerate him, so long as he didn't try to make me his next meal.

Television hols up a mirror to the true nature of family life today. For the first time people see themselves reflected and refracted within its curved glass screen: helping them to define who the are and how they should behave. The introduction of the TV dinner and the TV tray means that families can now watch themselves while they eat. Behavior patterns start to undergo a radical alteration even as they are being affirmed; a rescheduling of life in the suburban living room has taken place.

Many evangelicals have come to view politics the way a suburban husband views Las Vegas—a self-contained escape, a place where the rules and expectations of his everyday life do not apply. The problem is, what happens in politics doesn’t stay in politics.

And from mayors to average citizens, we have heard expressed a shared belief in a direct causal relationship between the character of the physical environment and the social health of families and the community at large. For all of the household conveniences, cars, and shopping malls, life seems less satisfying to most Americans, particularly in the ubiquitous middle-class suburbs, where a sprawling, repetitive, and forgettable landscape has supplanted the original promise of suburban life with a hollow imitation.

Roadways. The fifth component of sprawl consists of the miles of pavement that are necessary to connect the other four disassociated components. Since each piece of suburbia serves only one type of activity, and since daily life involves a wide variety of activities, the residents of suburbia spend an unprecedented amount of time and money moving from one place to the next. Since most of this motion takes place in singly occupied automobiles, even a sparsely populated area can generate the traffic of a much larger traditional town.

And under all this vast illusion of the cosmopolitan planet, with its empires and its Reuter's agency, the real life of man goes on concerned with this tree or that temple, with this harvest or that drinking-song, totally uncomprehended, totally untouched. And it watches from its splendid parochialism, possibly with a smile of amusement, motor-car civilization going its triumphant way, outstripping time, consuming space, seeing all and seeing nothing, roaring on at last to the capture of the solar system, only to find the sun cockney and the stars suburban.

When my grandfather went to war against Saddam Hussein after the invasion of Kuwait, he wrote a heartfelt letter to my dad about his worries and his fears. I remember the yellow ribbons tied around the trees throughout our suburban Texas neighborhood, and my dad remembers the gravity of the words his father penned: “I guess what I want you to know as a father is this: Every Human life is precious. When the question is asked ‘How many lives are you willing to sacrifice’—it tears at my heart. The answer, of course, is none—none at all.” When my dad was weighing whether to go to war against Iraq, when intelligence reports were telling him that Iraq had chemical weapons and when Saddam Hussein refused to allow weapons inspectors into his country, he wrote his own heartfelt letter to Barbara and me: “Yesterday I made the hardest decision a president has to make. I ordered young Americans into combat. It was an emotional moment for me because I fully understand the risks of war. More than once, I have hugged and wept with the loved ones of a soldier lost in combat in Afghanistan.” His words spoke of how much he didn’t want to go to war, how he had hoped the battle could be averted.

In the course of my life I have had pre-pubescent ballerinas; emaciated duchesses, dolorous and forever tired, melomaniac and morphine-sodden; bankers' wives with eyes hollower than those of suburban streetwalkers; music-hall chorus girls who tip creosote into their Roederer when getting drunk... I have even had the awkward androgynes, the unsexed dishes of the day of the *tables d'hote* of Montmartre. Like any vulgar follower of fashion, like any member of the herd, I have made love to bony and improbably slender little girls, frightened and macabre, spiced with carbolic and peppered with chlorotic make-up. Like an imbecile, I have believed in the mouths of prey and sacrificial victims. Like a simpleton, I have believed in the large lewd eyes of a ragged heap of sickly little creatures: alcoholic and cynical shop girls and whores. The profundity of their eyes and the mystery of their mouths... the jewellers of some and the manicurists of others furnish them with *eaux de toilette*, with soaps and rouges. And Fanny the etheromaniac, rising every morning for a measured dose of cola and coca, does not put ether only on her handkerchief. It is all fakery and self-advertisement - *truquage and battage*, as their vile argot has it. Their phosphorescent rottenness, their emaciated fervour, their Lesbian blight, their shop-sign vices set up to arouse their clients, to excite the perversity of young and old men alike in the sickness of perverse tastes! All of it can sparkle and catch fire only at the hour when the gas is lit in the corridors of the music-halls and the crude nickel-plated decor of the bars. Beneath the cerise three-ply collars of the night-prowlers, as beneath the bulging silks of the cyclist, the whole seductive display of passionate pallor, of knowing depravity, of exhausted and sensual anaemia - all the charm of spicy flowers celebrated in the writings of Paul Bourget and Maurice Barres - is nothing but a role carefully learned and rehearsed a hundred times over. It is a chapter of the MANCHON DE FRANCINE read over and over again, swotted up and acted out by ingenious barnstormers, fully conscious of the squalid salacity of the male of the species, and knowledgeable in the means of starting up the broken-down engines of their customers. To think that I also have loved these maleficent and sick little beasts, these fake Primaveras, these discounted Jocondes, the whole hundred-franc stock-in-trade of Leonardos and Botticellis from the workshops of painters and the drinking-dens of aesthetes, these flowers mounted on a brass thread in Montparnasse and Levallois-Perret! And the odious and tiresome travesty - the corsetted torso slapped on top of heron's legs, painful to behold, the ugly features primed by boulevard boxes, the fake Dresden of Nina Grandiere retouched from a medicine bottle, complaining and spectral at the same time - of Mademoiselle Guilbert and her long black gloves!... Have I now had enough of the horror of this nightmare! How have I been able to tolerate it for so long? The fact is that I was then ignorant even of the nature of my sickness. It was latent in me, like a fire smouldering beneath the ashes. I have cherished it since... perhaps since early childhood, for it must always have been in me, although I did not know it!

These young-marrying, contemporaries or juniors of the Beat Generation, have often expressed themselves as follows: "My highest aim in life is to achieve a normal healthy marriage and raise healthy [non-neurotic] children." On the face of it, this remark is preposterous. What was always taken as a usual and advantageous life-condition for work in the world and the service of God, is now regarded as an heroic goal to be striven for. Yet we see that it is a hard goal to achieve against the modern obstacles. Also it is a real goal, with objective problems that a man can work at personally, and take responsibility for, and make decisions about—unlike the interpersonal relations of the corporation, or the routine of the factory job for which the worker couldn't care less. But now, suppose the young man is achieving this goal: he has the wife, the small kids, the suburban home, and the labor-saving domestic devices. How is it that it is the same man who uniformly asserts that he is in a Rat Race? Either the goal does not justify itself, or indeed he is not really achieving it. Perhaps the truth is, if marriage and children are the goal, a man cannot really achieve it. It is not easy to conceive of a strong husband and father who does not justified in his work and independent in the world. Correspondingly, his wife feels justified in the small children, but does she have a man, do the children have a father, if he is running a Rat Race? Into what world do the small children grow up in such a home?

Slowly, I slid him a glance out of the corner of my eye. With his thinning brown hair combed neatly into place, and his blue button-up shirt free of wrinkles, he looked like a normal suburban dad. But if there was one thing I’d learned early on in life it was that normalcy, as we thought of it, didn’t exist. It was amazing and frightening what

I'm not trying to say that women like being fearful, but that some of the pleasure of city life relies on its inherent unknowability and on one's courage in braving that unknowability. In fact, unpredictability and disorder can come to represent the 'authentically urban' to women who reject safe suburban conformity and repetitive rural rhythms.

Playdate. (n) A Date arranged by adults in which young children are brought together, usually at the home of one of them, for the premeditated purpose of “playing”. A feature of contemporary American upscale suburban life in which “neighborhoods” have ceased to exist, and children no longer trail in and out of “neighbor childrens” houses or play in “backyards”. In the absence of sidewalks in newer “gated” coummunities, children cannot “walk” to playdates but must be driven by adults, usually mothers. A “playdate” is never initiated by the players (i.e., children), but only by their mothers. In American-suburban social climbing through playdating, this is the chapter you’ve been awaiting.

You were thinking about how suburbs are perfect cradles for dreaming: they practically beg you to imagine another life, one lived at a burning voltage. The dreaming hidden in this place - murmuring beneath the comfort of the uniform gardens in their perfect rows, the mowed lawns, each driveway that bit too small for the two large cars you couldn't have become what you are if you hadn't always been from this.

The immense new suburban sprawls of American cities have not come about by accident—and still less by the myth of free choice between cities and suburbs. Endless suburban sprawl was made practical (and for many families was made actually mandatory) through the creation of something the United States lacked until the mid-1930’s: a national mortgage market specifically calculated to encourage suburban home building.

At first, feminists were assumed to be only discontented suburban housewives; then a small bunch of women's "libbers", bra burners, and radicals; then women on welfare; then briefcase carrying imitations of male executives; then unfulfilled women who forgot to have children; then women voters...that really could decide elections. That last was too dangerous, so suddenly we were told we were in a "postfeminist" age...

Here in Texas, that’s not how it works. When we threw ourselves on Slip’N Slides, we were met with a bone-crushingly hard ground that was sparsely covered by grass that had the consistency of old hay. As we slid down the yellow tarp for our three seconds of fun, we’d experience the familiar explosions of pain when previously undiscovered rocks or sticks jabbed into our internal organs. Then we’d slide off the end into fire ants.

Suddenly life was good, even glamorous. We were poor but didn’t know it, or maybe we did know, but we didn’t care, because my mother had stopped disappearing into her bedroom. Our apartment building was surrounded by empty lots, which were all that separated us from the ocean. Within a couple of decades, those stretches of undeveloped land – prime coastline real estate –would be built upon, with upscale apartment complexes and million-dollar houses with ocean views. But in 1967, those barren lots were our magnificent private playground. I had a tomboy streak and recruited neighborhood boys onto an ad hoc softball team. Dieter and my mother installed a tetherball pole, which acted as a magnet for kids in the neighborhood. For the first time in years, we were enjoying what felt like a normal, quasi-suburban existence, with us at the center of everything–the popular kids with the endless playground.

On Earth We’re Briefly Gorgeous" i Tell me it was for the hunger & nothing less. For hunger is to give the body what it knows it cannot keep. That this amber light whittled down by another war is all that pins my hand to your chest. i You, drowning                         between my arms — stay. You, pushing your body                          into the river only to be left                          with yourself — stay. i I’ll tell you how we’re wrong enough to be forgiven. How one night, after backhanding mother, then taking a chainsaw to the kitchen table, my father went to kneel in the bathroom until we heard his muffled cries through the walls. And so I learned that a man, in climax, was the closest thing to surrender. i Say surrender. Say alabaster. Switchblade.                    Honeysuckle. Goldenrod. Say autumn. Say autumn despite the green                    in your eyes. Beauty despite daylight. Say you’d kill for it. Unbreakable dawn                    mounting in your throat. My thrashing beneath you                    like a sparrow stunned with falling. i Dusk: a blade of honey between our shadows, draining. i I wanted to disappear — so I opened the door to a stranger’s car. He was divorced. He was still alive. He was sobbing into his hands (hands that tasted like rust). The pink breast cancer ribbon on his keychain swayed in the ignition. Don’t we touch each other just to prove we are still here? I was still here once. The moon, distant & flickering, trapped itself in beads of sweat on my neck. I let the fog spill through the cracked window & cover my fangs. When I left, the Buick kept sitting there, a dumb bull in pasture, its eyes searing my shadow onto the side of suburban houses. At home, I threw myself on the bed like a torch & watched the flames gnaw through my mother’s house until the sky appeared, bloodshot & massive. How I wanted to be that sky — to hold every flying & falling at once. i Say amen. Say amend. Say yes. Say yes anyway. i In the shower, sweating under cold water, I scrubbed & scrubbed. i In the life before this one, you could tell two people were in love because when they drove the pickup over the bridge, their wings would grow back just in time. Some days I am still inside the pickup. Some days I keep waiting. i It’s not too late. Our heads haloed             with gnats & summer too early to leave any marks.             Your hand under my shirt as static intensifies on the radio.             Your other hand pointing your daddy’s revolver             to the sky. Stars falling one by one in the cross hairs.             This means I won’t be afraid if we’re already             here. Already more than skin can hold. That a body             beside a body must ma

And the lights are everywhere. They are so pervasive in modern life we’ve stopped seeing them. In turning them off, it’s hard to know where to begin. There are house lights and garage lights, fluorescent lights and halogen lights. There are streetlights and stoplights, headlights, taillights, dashboard lights, and billboard lights. There are night-lights to stand sentinel against the dark of our rooms and hallways, and reading lights for feeding our addiction to words and images and information, even in the middle of the night. There are warning lights and safety lights, and the lights of our cell phones and televisions and computer screens. No wonder our larger towns and cities are so bright you can see them from space. Nor does that urban and suburban light stay put. It seeps into the nearby plains and hills and mountains, casting shadows from trees and telephone poles. It throws off the rhythms of insects and animals and confuses the migrations of birds.

The Sydney of this time was a different place to the honeymoon city I'd visited with Damien. That one was the crescent of the bridge, the rolling waves beneath the ferry, the shaded streets in The Rocks where we'd bought touristy postcards to send home. Everywhere was so lush, everything blue and green. This Sydney was more or less the space between Campsie and Dulwich Hill. Suburban streets, 7-Eleven hot chocolate, stream, car fumes, perc in my nose and throat, light dancing across the scratched Perspex of train window.

Who knows what advantages you might find in a smaller home, even beyond what you were initially hoping for, after you move in? Maybe you'll be inspired to become a more creative person when you take up residence in a quaint older neighborhood and get out of that suburban tract where you can have a house of any color as long as it's beige. Maybe by putting your preadolescent kids in a bedroom together, they'll socialize better and develop closer bonds. Maybe you and your spouse will rediscover each other when you're actually spending time together instead of tag-teaming on chores.

MY FIRST ASSIGNMENT AFTER BEING ORDAINED as a pastor almost finished me. I was called to be the assistant pastor in a large and affluent suburban church. I was glad to be part of such an obviously winning organization. After I had been there a short time, a few people came to me and asked that I lead them in a Bible study. “Of course,” I said, “there is nothing I would rather do.” We met on Monday evenings. There weren’t many—eight or nine men and women—but even so that was triple the two or three that Jesus defined as a quorum. They were eager and attentive; I was full of enthusiasm. After a few weeks the senior pastor, my boss, asked me what I was doing on Monday evenings. I told him. He asked me how many people were there. I told him. He told me that I would have to stop. “Why?” I asked. “It is not cost-effective. That is too few people to spend your time on.” I was told then how I should spend my time. I was introduced to the principles of successful church administration: crowds are important, individuals are expendable; the positive must always be accented, the negative must be suppressed. Don’t expect too much of people—your job is to make them feel good about themselves and about the church. Don’t talk too much about abstractions like God and sin—deal with practical issues. We had an elaborate music program, expensively and brilliantly executed. The sermons were seven minutes long and of the sort that Father Taylor (the sailor-preacher in Boston who was the model for Father Mapple in Melville’s Moby Dick) complained of in the transcendentalists of the last century: that a person could no more be converted listening to sermons like that than get intoxicated drinking skim milk.[2] It was soon apparent that I didn’t fit. I had supposed that I was there to be a pastor: to proclaim and interpret Scripture, to guide people into a life of prayer, to encourage faith, to represent the mercy and forgiveness of Christ at special times of need, to train people to live as disciples in their families, in their communities and in their work. In fact I had been hired to help run a church and do it as efficiently as possible: to be a cheerleader to this dynamic organization, to recruit members, to lend the dignity of my office to certain ceremonial occasions, to promote the image of a prestigious religious institution. I got out of there as quickly as I could decently manage it. At the time I thought I had just been unlucky. Later I came to realize that what I experienced was not at all uncommon.

American cold war culture represented an age of anxiety. The anxiety was so severe that it sought relief in an insistent, assertive optimism. Much of American popular culture aided this quest for apathetic security. The expanding white middle class sought to escape their worries in the burgeoning consumer culture. Driving on the new highway system in gigantic showboat cars to malls and shopping centers that accepted a new form of payment known as credit cards, Americans could forget about Jim Crow, communism, and the possibility of Armageddon. At night in their suburban homes, television allowed middle class families to enjoy light domestic comedies like The Adventures of Ozzie and Harriet, Father Knows Best, and Leave It to Beaver. Somnolently they watched representations of settled family life, stories where lost baseball gloves and dinnertime hijinks represented the only conflicts. In the glow of a new Zenith television, it became easy to believe that the American dream had been fully realized by the sacrifice and hard work of the war generation. American monsters in pop culture came to the aid of this great American sleep. Although a handful of science fiction films made explicit political messages that unsettled an apathetic America, the vast majority of 'creature features' proffered parables of American righteousness and power. These narratives ended, not with world apocalypse, but with a full restoration of a secure, consumer-oriented status quo. Invaders in flying saucers, radioactive mutations, and giant creatures born of the atomic age wreaked havoc but were soon destroyed by brainy teams of civilian scientists in cooperation with the American military. These films encouraged a certain degree of paranoia but also offered quick and easy relief to this anxiety... Such films did not so much teach Americans to 'stop worrying and love the bomb' as to 'keep worrying and love the state.

Dost thou renounce Satan, and all his Angels, and all his works, and all his services, and all his pride?" ... The first act of the Christian life is a renunciation, a challenge. No one can be Christ's until he has, first, faced evil, and then become ready to fight it. How far is this spirit from the way in which we often proclaim, or to use a more modern term, "sell" Christianity today! ... How could we then speak of "fight" when the very set-up of our churches must, by definition, convey the idea of softness, comfort, peace? ... One does not see very well where and how "fight" would fit into the weekly bulletin of a suburban parish, among all kings of counseling sessions, bake sales, and "young adult" get-togethers. ... "Dost thou unite thyself unto Christ?

Public opinion polls have long proved there is majority support for pretty much every issue that the women’s movement has brought up, but those of us, women or men, who identify with feminism are still made to feel isolated, wrong, out of step. At first, feminists were assumed to be only discontented suburban housewives; then a small bunch of women’s libbers, “bra burners,”3 and radicals; then women on welfare; then briefcase-carrying imitations of male executives; then unfulfilled women who forgot to have children; then women voters responsible for a gender gap that really could decide elections. That last was too dangerous, so suddenly we were told we were in a “postfeminist” age, so we would relax, stop, quit. Indeed, the common purpose in all these disparate and contradictory descriptions is to slow and stop a challenge to the current hierarchy.

It is easy to see the concrete details that trap the suburban housewife, the continual demands on her time. But the chains that bind her in her trap are chains in her own mind and spirit. They are chains made up of mistaken ideas and misinterpreted facts, of incomplete truths and unreal choices. They are not easily seen and not easily shaken off. How can any woman see the whole truth within the bounds of her own life? How can she believe that voice insider herself, when it denies the conventional, accepted truths by which she has been living? And yet the women I have talked to, who are finally listening to that inner voice, seem in some incredible way to be groping through to a truth that has defied the experts. I became aware of a growing body of evidence, much of which has not been reported publicly because it does not fit current modes of thought about women-evidence which throws into questions the standards of feminine normality, feminine adjustment, feminine fulfillment, and feminine maturity by why most women are still trying to live.

Of course, we are challenging nature itself... and it hits back. It just hits back. That's all. And that's grandiose about it. And we have to- to accept that it is much stronger than we are. Kinski always says it's full of... erotic elements. I don't see it so much erotic. I see it more full of obscenity. It's just- Nature here is vile and base. I wouldn't see anything erotical here. I would see fornication and asphyxiation... and choking and fighting for survival... and growing and... just rotting away. Of course, there's a lot of misery. But it is the same misery that is all around us. The trees here are in misery, and the birds are in misery. I don't think they- they sing. They just screech in pain. It's an unfinished country. It's still prehistorical. The only thing that is lacking is- is the dinosaurs here. It's like a curse weighing on an entire landscape. And whoever... goes too deep into this... has his share of that curse. So we are cursed with what we are doing here. It's a land that God, if he exists... has-has created in anger. It's the only land where- where creation is unfinished yet. Taking a close look at - at what's around us... there - there is some sort of a harmony. It is the harmony of... overwhelming and collective murder. And we in comparison to the articulate vileness... and baseness and obscenity... of all this jungle - Uh, we in comparison to that enormous articulation - we only sound and look like... badly pronounced and half-finished sentences... out of a stupid suburban... novel - a cheap novel. And we have to become humble... in front of this... overwhelming misery and... overwhelming fornication... overwhelming growth... and overwhelming lack of order. Even the- the stars up here in the-in the sky look like a mess. There is no harmony in the universe. We have to get acquainted to this idea that... there is no real harmony as we have conceived it. But when I say this, I say this all full of admiration for the jungle. It is not that I hate it. I love it. I love it very much. But I love it against my better judgement." -Werner Herzog, "Burden of Dreams" (taken from the movie)

And so being a Negro in America is not a comfortable existence. It means being a part of the company of the bruised, the battered, the scarred and the defeated. Being a Negro in America means trying to smile when you want to cry. It means trying to hold on to physical life amid psychological death. It means the pain of watching your children grow up with clouds of inferiority in their mental skies. It means having your legs cut off, and then being condemned for being a cripple. It means seeing your mother and father spiritually murdered by the slings and arrows of daily exploitation, and then being hated for being an orphan. Being a Negro in America means listening to suburban politicians talk eloquently against open housing while arguing in the same breath that they are not racists. It means being harried by day and haunted by night by a nagging sense of nobodyness and constantly fighting to be saved from the poison of bitterness. It means the ache and anguish of living in so many situations where hopes unborn have died. After 348 years racial injustice is still the Negro’s burden and America’s shame.

Who can ignore that the Olympians of the new bourgeois aristocracy no longer inhabit. They go from grand hotel to grand hotel, or from castle to castle, commanding a fleet or a country from a yacht. They are everywhere and nowhere. That is how they fascinate people immersed into everyday life. They transcend everyday life, possess nature and leave it up to the cops to contrive culture. Is it essential to describe at length, besides the condition of youth, students and intellectuals, armies of workers with or without white collars, people from the provinces, the colonized and semi-colonized of all sorts, all those who endure a well-organized daily life, is it here necessary to exhibit the derisory and untragic misery of the inhabitant, of the suburban dweller and of the people who stay in residential ghettoes, in the mouldering centres of old cities and in the proliferations lost beyond them? One only has to open one's eyes to understand the daily life of the one who runs from his dwelling to the station, near or far away, to the packed underground train, the office or the factory, to return the same way in the evening and come home to recuperate enough to start again the next day. The picture of this generalized misery would not go without a picture of 'satisfactions' which hides it and becomes the means to elude it and break free from it.

Concern for one's political community is, of course, right and proper, and Christians can hardly be faulted for wishing to correct their nation's deficiencies. At the same time, this variety of Christian nationalism errs on at least four counts. First, it unduly applies biblical promises intended for the body of Christ as a whole to one of many particular geographic concentrations of people bound together under a common political framework. Once again this requires a somewhat dubious biblical hermeneutic. Second, it tends to identify God's norms for political and cultural life with a particular, imperfect manifestation of those norms at a specific period of a nation's history. Thus, for example, pro-family political activists tend to identify God's norms for healthy family life with the nineteenth-century agrarian family or the mid-twentieth-century suburban nuclear family. Similarly, a godly commonwealth is believed by American Christian nationalists to consist of a constitutional order limiting political power through a system of checks and balances, rather than one based on, in Walter Bagehot's words, a "fusion of powers" in the hands of a cabinet responsible to a parliament. Thus Christian nationalists, like their conservative counterparts, tend to judge their nation's present actions, not by transcendent norms given by God for its life, but by precedents in their nation's history deemed to have embodied these norms. Third, Christian nationalists too easily pay to their nation a homage due only to God. They make too much of their country's symbols, institutions, laws and mores.They see its history as somehow revelatory of God's ways and are largely blind to the outworkings of sin in that same history. When they do detect national sin, they tend to attribute it not to something defective in the nation's ideological underpinnings, but to its departure from a once solid biblical foundation during an imagined pre-Fall golden age. If the nation's beginnings are not as thoroughly Christian as they would like to believe, they will seize whatever evidence is available in this direction and construct a usable past serviceable 34 to a more Christian future. Fourth, and finally, those Christians most readily employing the language of nationhood often find it difficult to conceive the nation in limited terms. Frequently, Christian nationalists see the nation as an undifferentiated community with few if any constraints on its claims to allegiance. 45 Once again this points to the recognition of a modest place for the nation, however it be defined, and away from the totalitarian pretensions of nationalism. Whether the nation is already linked to the body politic or to an ethnically defined people seeking political recognition, it must remain within the normative limits God has placed on everything in his creation.

You may not recognize the name Steven Schussler, CEO of Schussler Creative Inc., but you are probably familiar with his very popular theme restaurant Rainforest Café. Steve is one of the scrappiest people I know, with countless scrappy stories. He is open and honest about his wins and losses. This story about how he launched Rainforest Café is one of my favorites: Steve first envisioned a tropical-themed family restaurant back in the 1980s, but unfortunately, he couldn’t persuade anyone else to buy into the idea at the time. Not willing to give up easily, he decided to get scrappy and be “all in.” To sell his vision, he transformed his own split-level suburban home into a living, mist-enshrouded rain forest to convince potential investors that the concept was viable. Yes, you read that correctly—he converted his own house into a jungle dwelling complete with rock outcroppings, waterfalls, rivers, and layers of fog and mist that rose from the ground. The jungle included a life-size replica of an elephant near the front door, forty tropical birds in cages, and a live baby baboon named Charlie. Steve shared the following details: Every room, every closet, every hallway of my house was set up as a three-dimensional vignette: an attempt to present my idea of what a rain forest restaurant would look like in actual operation. . . . [I]t took me three years and almost $400,000 to get the house developed to the point where I felt comfortable showing it to potential investors. . . . [S]everal of my neighbors weren’t exactly thrilled to be living near a jungle habitat. . . . On one occasion, Steve received a visit from the Drug Enforcement Administration. They wanted to search the premises for drugs, presuming he may have had an illegal drug lab in his home because of his huge residential electric bill. I imagine they were astonished when they discovered the tropical rain forest filled with jungle creatures. Steve’s plan was beautiful, creative, fun, and scrappy, but the results weren’t coming as quickly as he would have liked. It took all of his resources, and he was running out of time and money to make something happen. (It’s important to note that your scrappy efforts may not generate results immediately.) I asked Steve if he ever thought about quitting, how tight was the money really, and if there was a time factor, and he said, “Yes to all three! Of course I thought about quitting. I was running out of money and time.” Ultimately, Steve’s plan succeeded. After many visits and more than two years later, gaming executive and venture capitalist Lyle Berman bought into the concept and raised the funds necessary to get the Rainforest Café up and running. The Rainforest Café chain became one of the most successful themed restaurants ever created, and continues that way under Landry’s Restaurants and Tilman Fertitta’s leadership. Today, Steve creates restaurant concepts in fantastic warehouses far from his residential neighborhood!

The girl circled in my arm was clean and fresh, and her sleeping breath was humid against the base of my throat. Something stirred in me in response to her helplessness, and yet at the same time I resented her. I had seen too damn many of these brisk and shining girls, so lovely, so gracious, and so inflexibly ambitious. They had counted their stock in trade and burnished it and spread it right out there on the counter. It was all yours for the asking. All you had to do was give her all the rest of your life, and come through with the backyard pool, cookouts, Eames chairs, mortgage, picture windows, two cars, and all the rest of the setting they required for themselves. These gorgeous girls, with steel behind their eyes, were the highest paid whores in the history of the world. All they offered was their poised, half-educated selves, one hundred and twenty pounds of healthy, unblemished, arrogant meat, in return for the eventual occupational ulcer, the suburban coronary. Nor did they bother to sweeten the bargain with their virginity. Before you could, in your hypnoid state, slip the ring on her imperious finger, that old-fashioned prize was long gone, and even its departure celebrated many times, on house parties and ski weekends, in becalmed sailboats and on cruise ships. This acknowledged and excused promiscuity was, in fact, to her advantage. Having learned her way through the jungly province of sex, she was less likely to be bedazzled by body hunger to the extent that she might make a bad match with an unpromising young man. Her decks were efficiently cleared, guns rolled out, fuses alight, cannonballs stacked, all sails set. She stood on the bridge, braced and ready, scanning the horizon with eyes as cold as winter pebbles. One

My interest in comics was scribbled over with a revived, energized passion for clothes, records, and music. I'd wandered in late to the punk party in 1978, when it was already over and the Sex Pistols were history. I'd kept my distance during the first flush of the new paradigm, when the walls of the sixth-form common room shed their suburban-surreal Roger Dean Yes album covers and grew a fresh new skin of Sex Pistols pictures, Blondie pinups, Buzzcocks collages, Clash radical chic. As a committed outsider, I refused to jump on the bandwagon of this new musical fad, which I'd written off as some kind of Nazi thing after seeing a photograph of Sid Vicious sporting a swastika armband. I hated the boys who'd cut their long hair and binned their crappy prog albums in an attempt to join in. I hated pretty much everybody without discrimination, in one way or another, and punk rockers were just something else to add to the shit list. But as we all know, it's zealots who make the best converts. One Thursday night, I was sprawled on the settee with Top of the Pops on the telly when Poly Styrene and her band X-Ray Spex turned up to play their latest single: an exhilarating sherbet storm of raw punk psychedelia entitled "The Day the World Turned Day-Glo" By the time the last incandescent chorus played out, I was a punk. I had always been a punk. I would always be a punk. Punk brought it all together in one place for me: Michael Moorcock's Jerry Cornelius novels were punk. Peter Barnes's The Ruling Class, Dennis Potter, and The Prisoner were punk too. A Clockwork Orange was punk. Lindsay Anderson's If ... was punk. Monty Python was punk. Photographer Bob Carlos Clarke's fetish girls were punk. Comics were punk. Even Richmal Crompton's William books were punk. In fact, as it turned out, pretty much everything I liked was punk. The world started to make sense for the first time since Mosspark Primary. New and glorious constellations aligned in my inner firmament. I felt born again. The do-your-own-thing ethos had returned with a spit and a sneer in all those amateurish records I bought and treasured-even though I had no record player. Singles by bands who could often barely play or sing but still wrote beautiful, furious songs and poured all their young hearts, experiences, and inspirations onto records they paid for with their dole money. If these glorious fuckups could do it, so could a fuckup like me. When Jilted John, the alter ego of actor and comedian Graham Fellows, made an appearance on Top of the Pops singing about bus stops, failed romance, and sexual identity crisis, I was enthralled by his shameless amateurism, his reduction of pop music's great themes to playground name calling, his deconstruction of the macho rock voice into the effeminate whimper of a softie from Sheffield. This music reflected my experience of teenage life as a series of brutal setbacks and disappointments that could in the end be redeemed into art and music with humor, intelligence, and a modicum of talent. This, for me, was the real punk, the genuine anticool, and I felt empowered. The losers, the rejected, and the formerly voiceless were being offered an opportunity to show what they could do to enliven a stagnant culture. History was on our side, and I had nothing to lose. I was eighteen and still hadn't kissed a girl, but perhaps I had potential. I knew I had a lot to say, and punk threw me the lifeline of a creed and a vocabulary-a soundtrack to my mission as a comic artist, a rough validation. Ugly kids, shy kids, weird kids: It was okay to be different. In fact, it was mandatory.

The genius of the current caste system, and what most distinguishes it from its predecessors, is that it appears voluntary. People choose to commit crimes, and that’s why they are locked up or locked out, we are told. This feature makes the politics of responsibility particularly tempting, as it appears the system can be avoided with good behavior. But herein lies the trap. All people make mistakes. All of us are sinners. All of us are criminals. All of us violate the law at some point in our lives. In fact, if the worst thing you have ever done is speed ten miles over the speed limit on the freeway, you have put yourself and others at more risk of harm than someone smoking marijuana in the privacy of his or her living room. Yet there are people in the United States serving life sentences for first-time drug offenses, something virtually unheard of anywhere else in the world. The notion that a vast gulf exists between “criminals” and those of us who have never served time in prison is a fiction created by the racial ideology that birthed mass incarceration, namely that there is something fundamentally wrong and morally inferior about “them.” The reality, though, is that all of us have done wrong. As noted earlier, studies suggest that most Americans violate drug laws in their lifetime. Indeed, most of us break the law not once but repeatedly throughout our lives. Yet only some of us will be arrested, charged, convicted of a crime, branded a criminal or felon, and ushered into a permanent undercaste. Who becomes a social pariah and excommunicated from civil society and who trots off to college bears scant relationship to the morality of crimes committed. Who is more blameworthy: the young black kid who hustles on the street corner, selling weed to help his momma pay the rent? Or the college kid who deals drugs out of his dorm room so that he’ll have cash to finance his spring break? Who should we fear? The kid in the ’hood who joined a gang and now carries a gun for security, because his neighborhood is frightening and unsafe? Or the suburban high school student who has a drinking problem but keeps getting behind the wheel? Our racially biased system of mass incarceration exploits the fact that all people break the law and make mistakes at various points in their lives and with varying degrees of justification. Screwing up—failing to live by one’s highest ideals and values—is part of what makes us human.

People who don’t read science fiction, but who have at least given it a fair shot, often say they’ve found it inhuman, elitist, and escapist. Since its characters, they say, are both conventionalized and extraordinary, all geniuses, space heroes, superhackers, androgynous aliens, it evades what ordinary people really have to deal with in life, and so fails an essential function of fiction. However remote Jane Austen’s England is, the people in it are immediately relevant and revelatory—reading about them we learn about ourselves. Has science fiction anything to offer but escape from ourselves? The cardboard-character syndrome was largely true of early science fiction, but for decades writers have been using the form to explore character and human relationships. I’m one of them. An imagined setting may be the most appropriate in which to work out certain traits and destinies. But it’s also true that a great deal of contemporary fiction isn’t a fiction of character. This end of the century isn’t an age of individuality as the Elizabethan and the Victorian ages were. Our stories, realistic or otherwise, with their unreliable narrators, dissolving points of view, multiple perceptions and perspectives, often don’t have depth of character as their central value. Science fiction, with its tremendous freedom of metaphor, has sent many writers far ahead in this exploration beyond the confines of individuality—Sherpas on the slopes of the postmodern. As for elitism, the problem may be scientism: technological edge mistaken for moral superiority. The imperialism of high technocracy equals the old racist imperialism in its arrogance; to the technophile, people who aren’t in the know/in the net, who don’t have the right artifacts, don’t count. They’re proles, masses, faceless nonentities. Whether it’s fiction or history, the story isn’t about them. The story’s about the kids with the really neat, really expensive toys. So “people” comes to be operationally defined as those who have access to an extremely elaborate fast-growth industrial technology. And “technology” itself is restricted to that type. I have heard a man say perfectly seriously that the Native Americans before the Conquest had no technology. As we know, kiln-fired pottery is a naturally occurring substance, baskets ripen in the summer, and Machu Picchu just grew there. Limiting humanity to the producer-consumers of a complex industrial growth technology is a really weird idea, on a par with defining humanity as Greeks, or Chinese, or the upper-middle-class British. It leaves out a little too much. All fiction, however, has to leave out most people. A fiction interested in complex technology may legitimately leave out the (shall we say) differently technologized, as a fiction about suburban adulteries may ignore the city poor, and a fiction centered on the male psyche may omit women. Such omission may, however, be read as a statement that advantage is superiority, or that the white middle class is the whole society, or that only men are worth writing about. Moral and political statements by omission are legitimated by the consciousness of making them, insofar as the writer’s culture permits that consciousness. It comes down to a matter of taking responsibility. A denial of authorial responsibility, a willed unconsciousness, is elitist, and it does impoverish much of our fiction in every genre, including realism.

Protestants use a different vocabulary to describe the continuously needed restoring and refreshing in the church. Our two favorite words are “reform,” indicating the kind of reformation of faith and life according to Scripture which took place in the sixteenth century, and “revival,” denoting an altogether supernatural visitation of a church or community by God, bringing conviction, repentance, confession, the conversion of sinners and the recovery of backsliders. “Reformation” usually stresses the power of the Word of God, and “revival” the power of the Spirit of God, in his work of restoring the church. Perhaps we should keep the word “renewal” to describe a movement which combines revival by God’s Spirit with reformation by his Word. Since the Word is the Spirit’s sword, there is bound to be something lopsided about contemplating either without the other.14

urban reinvention is what has been called the “consumer city.” The post-World War II years brought about the rise of suburbanization and the creation of the commuter city. People chose suburban life for its amenities and comforts and commuted into the city only for work and the occasional show. But Vancouver and Los Angeles are two urban areas that reversed the trend. They became consumer cities marked by a new phenomenon — the reverse commuter. Increasingly, these and other cities offer residents a quality of life they could not find elsewhere in the region — a dizzying variety of artistic, educational, cultural, and entertainment events and

In new and sanitized suburban towns, a young generation thus dreamed of cures—of a death-free, disease-free existence. Lulled by the idea of the durability of life, they threw themselves into consuming durables: boat-size Studebakers, rayon leisure suits, televisions, radios, vacation homes, golf clubs, barbecue grills, washing machines. In Levittown, a sprawling suburban settlement built in a potato field on Long Island—a symbolic utopia—“illness” now ranked third in a list of “worries,” falling behind “finances” and “child-rearing.” In fact, rearing children was becoming a national preoccupation at an unprecedented level. Fertility rose steadily—by 1957, a baby was being born every seven seconds in America. The “affluent society,” as the economist John Galbraith described it, also imagined itself as eternally young, with an accompanying guarantee of eternal health—the invincible society.

At first, feminists were assumed to be only discontented suburban housewives; then a small bunch of women's libbers, "bra burners," and radicals; then women voters responsible for a gender gap that really could decide elections. The last was too dangerous, so suddenly we were told we were in a "postfeminist" age, so we would relax, stop, quit. Indeed, the common purpose in all these disparate and contradictory descriptions is to slow and stop a challenge to the current hierarchy.

Slightly further afield, you will find Baroque palaces such as Nymphenberg and Schlossheim, with wonderful parks and art galleries. On a slightly darker note, Dachau Concentration Camp is around 10 miles from town. Trains go there from Munich’s main train station every ten minutes and the journey takes less than 15 minutes. Transport in Munich is well organised with a network of trains – S‐Bahn is the suburban rail; U‐Bahn is underground and there are trams and buses. The S‐Bahn connects Munich Airport with the city at frequent intervals depending on the time of day or night. Munich is especially busy during Oktoberfest, a beer festival that began in the 19th century to celebrate a royal wedding, and also in the Christmas market season, which runs from late November to Christmas Eve. Expect wooden toys and ornaments, cakes and Gluwien. The hot mulled wine stands require a deposit for each mug. This means that locals stand chatting at the stalls while drinking. As a result, the solo traveller is never alone. The downside of Munich is that it is a commercial city, one that works hard and sometimes has little patience for tourists. Natives of Munich also have a reputation for being a little snobbish and very brand conscious. To read: The Book Thief by Markus Zusak. Narrated by death himself, this novel tells of a little girl sent to a foster family in 1939. She reads The Grave Diggers Handbook each evening with her foster father and, as her love of reading grows, she steals a book from a Nazi book burning. From this, her renegade life begins.

You know, manacles and chains have functions in modern life which their fevered inventors must never have considered in an earlier and simpler age. If I were a suburban developer, I would attach at least one set to the walls of every new yellow brick ranch style and Cape Cod split level. When the suburbanites grew tired of television and Ping-Pong or whatever they do in their little homes, they could chain one another up for a while. Everyone would love it. Wives would say, ‘My husband put me in chains last night. It was wonderful. Has your husband done that to you lately? And children would hurry eagerly home from school to their mothers who would be waiting to chain them. It would help the children to cultivate the imagination denied them by television and would appreciably cut down on the incidence of juvenile delinquency. When father came in from work, the whole family could grab him and chain him for being stupid enough to be working all day long to support them. Troublesome old relatives would be chained in the carport. Their hands would be released only once a month so they could sign over their Social Security checks. Manacles and chains could build a better life for all. I must give this some space in my notes and jottings.

She stopped. She wanted to say something like, 'Don't let it upset you,' which was a a terrible thing to say, which was just the sort of thing a privileged, frivolous, white Western woman would say, a woman who took far too much genuine pleasure in a new pair of shoes or a bottle of perfume.

She stopped. She wanted to say something like 'Don't let it upset you,' which was a a terrible thing to say, which was just the sort of thing a privileged, frivolous, white Western woman would say, a woman who took far too much genuine pleasure in a new pair of shoes or a bottle of perfume.

A bus drives past and I’m nauseated by a whiff of exhaust. Then rotting fish. The rancid stench of sewage. Is it garbage day? I’m trapped in the pungent fog, in the dreary suburban-style shops, the rat race of city life. The city, even on the west coast, has the power to beat us down, to suck us of passion, to crush our dreams.

You think terrible things happened on the battlefields, but terrible things happened in ordinary suburban homes.

When Mom and Dad die, they’re taken care of by strangers in a nursing home two towns over. The kids don’t have to see them go. They don’t even have to see them after. They just get a “we’re sorry to inform you” call late that night from the institution’s management, for whom such calls are as routine as putting out the weekly garbage is for a suburban homeowner. The funeral home picks up the body. The cemetery buries it. Unless you’re a professional, you might live your whole life without seeing someone in the moment of leaving his own.

Oleg Gordievsky still lives a double life. To his suburban neighbours, the bowed, bearded old man living quietly behind the tall hedges is just another old-age pensioner, a person of little consequence. In reality he is someone else entirely, a figure of profound historical importance, and a remarkable man: proud, shrewd, irascible, his brooding manner illuminated by sudden flashes of ironic humour. He is sometimes hard to like, and impossible not to admire. He has no regrets, he says, but from time to time he will break off in mid-conversation, and stare blankly into a distance only he can see. He is one of the bravest people I have ever met, and one of the loneliest.

The orchard smelled thick: Scents of mud, buds, insects, and early-blooming flowers overlapped one another. Murphy had spent all her life breathing the aroma of fry grease and parking lot weeds. Squirrels darted up and down the trees, and rabbits and the occasional groundhog watched Murphy work, reminding her that the orchard was the world to them, that they’d never seen Taco Bell and would never be roadkill. It was actually comforting. It was still earth, but without the crap.

I come from a very tough, suck-it-up-get-it-done-and-don’t-talk-about-feelings family. Both of my parents had a hard upbringing with a lot of trauma, and despite their own unhappiness, they considered the life they gave us the height of mythical suburban bliss.

Make it?” I lift my eyebrows at him. “Make it like we get married, have some kids, live that suburban life?” I laugh and shake my head. “I don’t want that life, Reid.” He presses his lips tightly together. “The way that life ends is in divorce.

Aditya Sharma is a Tech Entrepreneur and Patent Holder who is based in the city of Maple Grove, MN. He enjoys life in this peaceful suburban city as it is a relaxing location from which to run his online business. Aditya Sharma is a skilled sales leader, program manager, and business strategy formulator.

Give people hope, and you could make them do just about anything. And not just your average, everyday kind of hope—for food or clothes or the absence of pain or good suburban schools or low down payments with easy financing. What people needed was a hope beyond the visible world, the world of the body and its trials, of life’s endless dull parade of things.

The effect was that an entire generation of new families was being formed within driving distance of a city, but without being a part of one. The suburban ethos and the impending baby boom coincided in spirit and function. The profile of these towns took the shape of male commuters, housewives at home, and communities entirely centered on raising children, family factories of a sort. The patterns of life, family, and commuting—the bland and conforming sameness of it all—alarmed social and cultural critics as it became apparent that the energies and aspirations of young families, the renewable source of people, were going to be drained from the American city.