Tradition Sports Quotes

The influence of Hinduism is all over the church and our lives beyond its stone walls: We wear saris and dhotis to church, light traditional lamps, apply sandalwood paste on our foreheads, and choose auspicious days to schedule important events. Our girls sport the round dots resembling Hollywood laser-sight spots on their foreheads, and every Christian in the south celebrates Diwali with the same fervor as any Hindu

Feminism and femininity are not mutually exclusive. It is misogynistic to suggest that they are. Sadly, women have learned to be ashamed and apologetic about pursuits that are seen as traditionally female, such as fashion and makeup. But our society does not expect men to feel ashamed of pursuits considered generally male - sports cars, certain professional sports. In the same way, men's grooming is never suspect in the way women's grooming is - a well-dressed man does not worry that, because he is dressed well, certain assumptions might be made about his intelligence, his ability, or his seriousness. A woman, on the other hand, is always aware of how a bright lipstick or a carefully-put-together outfit might very well make others assume her to be frivolous.

On TV, talking heads wrung their hands over a lack of traditional feminine values and wondered if girls’ sports were to blame. Then they cut to a commercial featuring a sexy college coed vacuuming her dorm room in her underwear.

Ninety-nine per cent of traditional English literature concerns people who never have to worry about money at all. We always seem to be watching or reading about emotional crises among folk who live in a world of great fortune both in matters of luck and money; stories and fantasies about rock stars and film stars, sporting millionaires and models; jet-setting members of the aristocracy and international financiers.

So she bowed her head and devoted herself to Beartown’s real traditional sports: shame and silence.

He fidgets. Thinks. Observes his fellow passengers. Judges everyone, in the traditional Filipino sport of justifying both personal and shared insecurities.

Baseball has so much history and tradition. You can respect it, or you can exploit it for profit, but it's still being made all over the place, all the time.

Now she has lived long enough to know that cutting up women is a sport older than cricket but just as popular and equally full of obscure rituals and intricate rules that everyone seems to know except her.

Don’t let society’s labels hold you back. If you have a true passion for something whether its sports, art, science, etc…don’t believe anyone who says you can’t do it because you’re a girl. If you want to play baseball, hockey, or football, don’t let anyone tell you that you can’t. If you want to play with Hot Wheel cars and Legos, then do it. Only you are the boss of you

tradition has sometimes told us that only certain kinds of people should study certain subjects, or engage in certain sports, or play in an orchestra, or what have you, but tradition is only about what people have or have not done; it’s not about what they are capable of doing. And it’s not about what they will be doing in the future.

Baseball has traditionally possessed a wonderful lack of seriousness. The game's best player, Babe Ruth, was a Rabelaisian fat man, and its most loved manager, Casey Stengel, spoke gibberish. In this lazy sport, only the pitcher pours sweat. Then he takes three days off.

Whenever an art form loses its fire, when it gets weakened by intellectual inbreeding and first principles fade into stale tradition, a radical fringe eventually appears to blow it up and rebuild from the rubble. Young Gun ultrarunners were like Lost Generation writers in the ’20s, Beat poets in the ’50s, and rock musicians in the ’60s: they were poor and ignored and free from all expectations and inhibitions. They were body artists, playing with the palette of human endurance.

The Chicago literary tradition is born not out of its Universities, but out of the sports desk and the city desk of its newspapers. Hemingway revolutionized English prose. His inspiration was the telegraph, whose use, at Western Union, taught this: every word costs something, This, of course, is the essence of poetry, which is the essence of great prose. Chicagoan literature came from the newspaper, whose purpose, in those days, was to Tell What Happened. Hemingway's epiphany was reported, earlier, by Keats as " 'Beauty is truth, truth beauty' --that is all ye know earth, and all ye need to know." I would add to Keats' summation only this: "Don't let the other fellow piss on your back and tell you it's raining." I believe one might theoretically forgive one who cheats at business, but never one who cheats at cards; for business adversaries operate at arm's length, the cardplayer under the strict rules of the game, period. That was my first political epiphany. And now, I have written a political book. What are the qualifications for a Political Writer? They are, I believe, the same as those of an aspiring critic: an inability to write for the Sports Page.

Ukrainian boxer Vasyl Lomachenko set a record for the fewest fights needed to win world titles in three different weight classes. Lomachenko, who took four years off boxing as a kid to learn traditional Ukrainian dance, reflected, “I was doing so many different sports as a young boy—gymnastics, basketball, football, tennis—and I think, ultimately, everything came together with all those different kinds of sports to enhance my footwork.

tailgating is a local tradition that both predates Lambeau Field and dovetails seamlessly with another beloved Green Bay pastime: drinking. Even Prohibition couldn’t slow the town’s taps. “There were speakeasies all over,” says the historian. “I was told once that one of the reasons the mob never moved in here was because it was so wide open. They couldn’t get a foothold. It was just generally accepted that Green Bay wasn’t going to obey the Eighteenth Amendment.

high school started and she learned that girls were more than welcome to like sports in Beartown—just not the way that she did. Not that much. Not to the point where she would lecture the boys about rules and tactics. Teenage girls were primarily supposed to be interested in hockey players, not hockey. So she bowed her head and devoted herself to Beartown’s real traditional sports: shame and silence. They were what drove her mom mad. Ana very nearly went with her when she moved away, but changed her mind and stayed. For Maya’s sake, for

I loved that sports gave women a reason to be unpretty, in the traditional sense. It made stamina, strength, endurance, and mental toughness attractive. Flushed cheeks were your makeup, muscles your accessory, and sweat your glitter. I fit in well in this fashion runway show.

Throughout my life as I’ve sought to become a published writer of speculative fiction, my strongest detractors and discouragers have been other African Americans. These were people who had, like generations before them, bought into the mythology of racism: black people don’t read. Black people can’t write. Black people have no talents other than singing and dancing and sports and crime. No one wants to read about black people, so don’t write about them. No one wants to write about black people, which is why you never see a black protagonist. Even if you self-publish, black people won’t support you. And if you aim for traditional publication, no one who matters — that is, white people — will buy your work. (A corollary of all this: there is only black and white. Nothing else matters.) Having swallowed these ideas, people regurgitated them at me at nearly every turn. And for a time, I swallowed them, too. As a black woman, I believed I wasn’t supposed to be a writer. Simultaneously I believed I was supposed to write about black people — and only black people. And only within a strictly limited set of topics deemed relevant to black people, because only black people would ever read anything I’d written. Took me years after I started writing to create a protagonist who looked like me. And then once I started doing so, it took me years to write a protagonist who was something different.

The Victorian English aristocracy was a distinct tribe, with its own hierarchies, accents, clubs, schools, colleges, career-paths, vocabulary, honour-codes, love-rituals, loyalties, traditions, sports and sense of humour. Some of these were quite intricate and almost impenetrable to outsiders.

Understatement has become part of the tradition. A proposal to build a history room to house the football team's memorabilia was immediately shelved when many former players complained. What makes this program so special is what you carry in your heart, they argued, not what you hang on the wall.

the tacit tradition of making small talk with your neighbors springs from the desire to establish commonality, even if you’re talking about something as generic as the weather, or how the local sports team did last night. Small talk also has the secondary effect of defusing conflict or even resentment.

But where should he begin? - Well, then, the trouble with the English was their: Their: In a word, Gibreel solemnly pronounced, their weather. Gibreel Farishta floating on his cloud formed the opinion that the moral fuzziness of the English was meteorologically induced. 'When the day is not warmer than the night,' he reasoned, 'when the light is not brighter than the dark, when the land is not drier than the sea, then clearly a people will lose the power to make distinctions, and commence to see everything - from political parties to sexual partners to religious beliefs - as much-the-same, nothing-to-choose, give-or-take. What folly! For truth is extreme, it is so and not thus, it is him and not her; a partisan matter, not a spectator sport. It is, in brief, heated. City,' he cried, and his voice rolled over the metropolis like thunder, 'I am going to tropicalize you.' Gibreel enumerated the benefits of the proposed metamorphosis of London into a tropical city: increased moral definition, institution of a national siesta, development of vivid and expansive patterns of behaviour among the populace, higher-quality popular music, new birds in the trees (macaws, peacocks, cockatoos), new trees under the birds (coco-palms, tamarind, banyans with hanging beards). Improved street-life, outrageously coloured flowers (magenta, vermilion, neon-green), spider-monkeys in the oaks. A new mass market for domestic air-conditioning units, ceiling fans, anti-mosquito coils and sprays. A coir and copra industry. Increased appeal of London as a centre for conferences, etc.: better cricketeers; higher emphasis on ball-control among professional footballers, the traditional and soulless English commitment to 'high workrate' having been rendered obsolete by the heat. Religious fervour, political ferment, renewal of interest in the intellegentsia. No more British reserve; hot-water bottles to be banished forever, replaced in the foetid nights by the making of slow and odorous love. Emergence of new social values: friends to commence dropping in on one another without making appointments, closure of old-folks' homes, emphasis on the extended family. Spicier foods; the use of water as well as paper in English toilets; the joy of running fully dressed through the first rains of the monsoon. Disadvantages: cholera, typhoid, legionnaires' disease, cockroaches, dust, noise, a culture of excess. Standing upon the horizon, spreading his arms to fill the sky, Gibreel cried: 'Let it be.

in the pre-modern world, when people wrote about the past they were more concerned with what an event had meant. A myth was an event which, in some sense, had happened once, but which also happened all the time. Because of our strictly chronological view of history, we have no word for such an occurrence, but mythology is an art form that points beyond history to what is timeless in human existence, helping us to get beyond the chaotic flux of random events, and glimpse the core of reality. An experience of transcendence has always been part of the human experience. We seek out moments of ecstasy, when we feel deeply touched within and lifted momentarily beyond ourselves. At such times, it seems that we are living more intensely than usual, firing on all cylinders, and inhabiting the whole of our humanity. Religion has been one of the most traditional ways of attaining ecstasy, but if people no longer find it in temples, synagogues, churches or mosques, they look for it elsewhere: in art, music, poetry, rock, dance, drugs, sex or sport. Like poetry and music, mythology should awaken us to rapture, even in the face of death and the despair we may feel at the prospect of annihilation. If a myth ceases to do that, it has died and outlived its usefulness.

But Krishna is an unusual God. He challenges all conventional notions of divinity and appropriate social conduct. His name literally translates as ‘black’, challenging the traditional Indian discomfort with the dark complexion. He is visualised as either cowherd or charioteer, never as priest or king, a deliberate association with the lower strata of society. His mother is not his real mother, his beloved is not his wife, and the women he rescues are neither his subjects nor members of his family. His lovemaking is not really lovemaking; his war is not really war. There is always more than meets the eye. And so, only Krishna, of all the avatars, sports a smile, a mischievous, meaningful smile. There is always more than meets the eye, when Krishna is around.

American Indians share a magnificent history — rich in its astounding diversity, its integrity, its spirituality, its ongoing unique culture and dynamic tradition. It's also rich, I'm saddened to say, in tragedy, deceit, and genocide. Our sovereignty, our nationhood, our very identity — along with our sacred lands — have been stolen from us in one of the great thefts of human history. And I am referring not just to the thefts of previous centuries but to the great thefts that are still being perpetrated upon us today, at this very moment. Our human rights as indigenous peoples are being violated every day of our lives — and by the very same people who loudly and sanctimoniously proclaim to other nations the moral necessity of such rights. Over the centuries our sacred lands have been repeatedly and routinely stolen from us by the governments and peoples of the United States and Canada. They callously pushed us onto remote reservations on what they thought was worthless wasteland, trying to sweep us under the rug of history. But today, that so-called wasteland has surprisingly become enormously valuable as the relentless technology of white society continues its determined assault on Mother Earth. White society would now like to terminate us as peoples and push us off our reservations so they can steal our remaining mineral and oil resources. It's nothing new for them to steal from nonwhite peoples. When the oppressors succeed with their illegal thefts and depredations, it's called colonialism. When their efforts to colonize indigenous peoples are met with resistance or anything but abject surrender, it's called war. When the colonized peoples attempt to resist their oppression and defend themselves, we're called criminals. I write this book to bring about a greater understanding of what being an Indian means, of who we are as human beings. We're not quaint curiosities or stereotypical figures in a movie, but ordinary — and, yes, at times, extraordinary — human beings. Just like you. We feel. We bleed. We are born. We die. We aren't stuffed dummies in front of a souvenir shop; we aren't sports mascots for teams like the Redskins or the Indians or the Braves or a thousand others who steal and distort and ridicule our likeness. Imagine if they called their teams the Washington Whiteskins or the Washington Blackskins! Then you'd see a protest! With all else that's been taken from us, we ask that you leave us our name, our self-respect, our sense of belonging to the great human family of which we are all part. Our voice, our collective voice, our eagle's cry, is just beginning to be heard. We call out to all of humanity. Hear us!

Carnegie dreamed up the Hero Fund himself. For all his ruthlessness as a businessman, he had a soft spot for civility. He disdained football as a sport for savages, so he donated a lake to Princeton University to give athletes another outlet. He was a pacifist and railed against the traditional definition of heroes as warriors. “The false heroes of barbarous man are those who can only boast of the destruction of their fellows,” he wrote. “The true heroes of civilization are those alone who save or greatly serve them.

Once detachment, viveka, is interpreted mainly in this internal sense, it appears perhaps easier to achieve it today than in a more normal and traditional civilization. One who is still an 'Aryan' spirit in a large Eu­ropean or American city, with its skyscrapers and asphalt, with its poli­tics and sport, with its crowds who dance and shout, with its exponents of secular culture and of soulless science and so on-among all this he may feel himself more alone and detached and nomad than he would have done in the rime of the Buddha, in conditions of physical isolation and of actual wandering. The greatest difficulty, in this respect, lies in giving this sense of internal isolation, which today may occur to many almost spontaneously, a positive, full, simple, and transparent charac­ter, with elimination of all traces of aridity, melancholy, discord, or anxiety. Solitude should not he a burden, something that is suffered, that is borne involuntarily, or in which refuge is taken by force of cir­cumstances, but rather, a natural, simple, and free disposition, in a text we read: 'Solitude is called wisdom [ekattam monam akkhatarin], he who is alone will find that he is happy'; it is an accentuated version of 'beata solitudo, sofa beatitudo'.

I was, like everyone else who wrote books or read them, against the criminal and for the innocent victim. There was one exception in the popular hero Raffles, a sporting cricketer and successful cracksman, with his rabbit-like associate Bunny. I think I always felt slightly shocked by Raffles, and in looking back now I feel much more shocked than I did then, though it was certainly in the tradition of the past–he was the Robin Hood type. But Raffles was a light-hearted exception. No one could have dreamt then that there would come a time when crime books would be read for their love of violence, the taking of sadistic pleasure in brutality for its own sake.

the legendary racehorse Seabiscuit, considered by the so-called experts to lack star capability. He had none of the traditional earmarks of the truly great horses, yet he ran with heart and became a successful champion. As an interesting sidelight, it is understood in the race-horse culture that only champion horses receive a formal burial ceremony when they die. The heart and head are buried, while the body is discarded, because those intimately associated with the animal know that it became a champion by demonstrating courage (from the French word coeur, meaning heart), tenacity, fearlessness, and the willingness to suffer pain—all qualities of a true warrior. Among people as well, the heart and the head make the champion.

Many Ottomans of this period viewed life as a perennial tug-of-war between modernity and tradition. In several important ways, Salonica tilted toward the former. The city sported bustling Western-style cafés serving Viennese beer; literary clubs hosting philosophical debates; theaters staging dramas, comedies, and operettas; numerous institutions of learning; and a sizable and vibrant European community. Altogether, Salonica had undergone a major transformation during the reform era and had begun to look like a Western European city. The Muslim community, and especially its progressive Dönme component, had established the most advanced schools in the empire. Young Mustafa, who had ample opportunity to contrast the old and the new, chose to embrace modernity wholeheartedly.

Because this tea kaiseki would be served so soon after breakfast, it would be considerably smaller than a traditional one. As a result, Stephen had decided to serve each mini tea kaiseki in a round stacking bento box, which looked like two miso soup bowls whose rims had been glued together. After lifting off the top dome-shaped cover the women would behold a little round tray sporting a tangle of raw squid strips and blanched scallions bound in a tahini-miso sauce pepped up with mustard. Underneath this seafood "salad" they would find a slightly deeper "tray" packed with pearly white rice garnished with a pink salted cherry blossom. Finally, under the rice would be their soup bowl containing the wanmori, the apex of the tea kaiseki. Inside the dashi base we had placed a large ball of fu (wheat gluten) shaped and colored to resemble a peach. Spongy and soft, it had a savory center of ground duck and sweet lily bulb. A cluster of fresh spinach leaves, to symbolize the budding of spring, accented the "peach," along with a shiitake mushroom cap simmered in mirin, sake, and soy. When the women had finished their meals, we served them tiny pink azuki bean paste sweets. David whipped them a bowl of thick green tea. For the dry sweets eaten before his thin tea, we served them flower-shaped refined sugar candies tinted pink. After all the women had left, Stephen, his helper, Mark, and I sat down to enjoy our own "Girl's Day" meal. And even though I was sitting in the corner of Stephen's dish-strewn kitchen in my T-shirt and rumpled khakis, that soft peach dumpling really did taste feminine and delicate.

Comparing marriage to football is no insult. I come from the South where football is sacred. I would never belittle marriage by saying it is like soccer, bowling, or playing bridge, never. Those images would never work, only football is passionate enough to be compared to marriage. In other sports, players walk onto the field, in football they run onto the field, in high school ripping through some paper, in college (for those who are fortunate enough) they touch the rock and run down the hill onto the field in the middle of the band. In other sports, fans cheer, in football they scream. In other sports, players ‘high five’, in football they chest, smash shoulder pads, and pat your rear. Football is a passionate sport, and marriage is about passion. In football, two teams send players onto the field to determine which athletes will win and which will lose, in marriage two families send their representatives forward to see which family will survive and which family will be lost into oblivion with their traditions, patterns, and values lost and forgotten. Preparing for this struggle for survival, the bride and groom are each set up. Each has been led to believe that their family’s patterns are all ‘normal,’ and anyone who differs is dense, naïve, or stupid because, no matter what the issue, the way their family has always done it is the ‘right’ way. For the premarital bride and groom in their twenties, as soon as they say, “I do,” these ‘right’ ways of doing things are about to collide like two three hundred and fifty pound linemen at the hiking of the ball. From “I do” forward, if not before, every decision, every action, every goal will be like the line of scrimmage. Where will the family patterns collide? In the kitchen. Here the new couple will be faced with the difficult decision of “Where do the cereal bowls go?” Likely, one family’s is high, and the others is low. Where will they go now? In the bathroom. The bathroom is a battleground unmatched in the potential conflicts. Will the toilet paper roll over the top or underneath? Will the acceptable residing position for the lid be up or down? And, of course, what about the toothpaste? Squeeze it from the middle or the end? But the skirmishes don’t stop in the rooms of the house, they are not only locational they are seasonal. The classic battles come home for the holidays. Thanksgiving. Which family will they spend the noon meal with and which family, if close enough, will have to wait until the nighttime meal, or just dessert if at all? Christmas. Whose home will they visit first, if at all? How much money will they spend on gifts for his family? for hers? Then comes for many couples an even bigger challenge – children of their own! At the wedding, many couples take two candles and light just one often extinguishing their candle as a sign of devotion. The image is Biblical. The Bible is quoted a man shall leave his father and mother and be joined to his wife, and the two shall become one. What few prepare them for is the upcoming struggle, the conflict over the unanswered question: the two shall become one, but which one? Two families, two patterns, two ways of doing things, which family’s patterns will survive to play another day, in another generation, and which will be lost forever? Let the games begin.

It’s a sailors’ tradition, miss.” O’Shea approached, his thick brogue cutting through Sophia’s confusion. “The Sea King himself comes aboard to have a bit of sport with those crossing the Tropic for the first time, like the new boy there.” He nodded toward Davy, who stood to the side, looking every bit as confused as Sophia but unwilling to own to it. Quinn crossed his massive forearms over his chest, stacking them like logs. “And Triton always collects his tax, of course.” “His tax?” Sophia asked. O’Shea gave her a sly look. “Best be ready with a coin or two, Miss Turner. If you can’t pay his tax, old Triton just might sweep ye down to the depths with him and keep ye there forever.” Quinn chuckled, shooting the Irishman a knowing look. “Knowing old Triton, it wouldn’t be surprising if he did just that.” O’Shea winked at the crewman. “Could hardly blame him.

We're working on disrupting an old family tradition." He accepted the glass the Justice offered. "He means feud," Shelby explained at her mother's blank look. She sipped the liqueur,approved it, then sat on the arm of Myra's chair. "Oh...Oh," Deborah repeated as she remembered. "The Campbells and the MacGregors were blood enemies in Scotland-though I can't quite remember why." "They stole our land," Alan put in mildly. "That's what you say." Shelby shot him a look as she sipped again. "We acquired MacGregor land through a royal decree.They weren't good sports about it." Alan gave her a thoughtful smile. "I'd be interested to hear you debate that issue with my father." "What a match," Myra said, brightening at the thought. "Herbert,can you just see our Shelby nose-to-nose with Daniel? All that red hair and stubbornness. You really should arrange it, Alan." "I've been giving it some thought." "Have you?" Shelby's brows lifted to disappear completely under her frizz of bangs. "Quite a bit of thought," he said in the same even tone. "I've been to that wonderful anachronism in Hyannis Port." Myra gave Shelby a brief pat on the thigh. "It's right up your alley,dear.She's so fond of the-well,let's say unique,shall we?" "Yes." Deborah sent Shelby a fond smile. "I could never figure out why. But then,both of my children have always been a mystery.Perhaps it's because they're so bright and clever and restless.I'm always hoping they'll settle down." This time she beamed the smile at Alan. "You're not married, either,are you,Senator?" "If you'd like," Shelby said as she studied the color of her liqueur through the crystal, "I could just step out while you discuss the terms of the dowry." "Shelby,really," Deborah murmured over the sound of the Justice's chuckle.

Many ancient teachings tell us that we have the capacity to gain extraordinary powers through grit or grace. Techniques used to achieve these supernormal abilities, known as siddhis in the yoga tradition (from the Sanskrit, meaning “perfection”2, 5), include meditation, ecstatic dancing, drumming, praying, chanting, sexual practices, fasting, or ingesting psychedelic plants and mushrooms. In modern times, techniques also include participation in extreme sports, floating in isolation tanks, use of transcranial magnetic or electrical stimulation, listening to binaural-beat audio tones, and neurofeedback. Most of these techniques are ways of transcending the mundane. Those who yearn to escape from suffering or boredom may dive into a cornucopia of sedatives and narcotics. Others, drawn to the promise of a more meaningful reality, or a healthier mind and body, are attracted to yoga, meditation, or other mind-expanding or mind-body integrating techniques.

The biggest fear for homeschooled children is that they will be unable to relate to their peers, will not have friends, or that they will otherwise be unable to interact with people in a normal way. Consider this: How many of your daily interactions with people are solely with people of your own birth year?  We’re not considering interactions with people who are a year or two older or a year or two younger, but specifically people who were born within a few months of your birthday. In society, it would be very odd to section people at work by their birth year and allow you to interact only with persons your same age. This artificial constraint would limit your understanding of people and society across a broader range of ages. In traditional schools, children are placed in grades artificially constrained by the child’s birth date and an arbitrary cut-off day on a school calendar. Every student is taught the same thing as everyone else of the same age primarily because it is a convenient way to manage a large number of students. Students are not grouped that way because there is any inherent special socialization that occurs when grouping children in such a manner. Sectioning off children into narrow bands of same-age peers does not make them better able to interact with society at large. In fact, sectioning off children in this way does just the opposite—it restricts their ability to practice interacting with a wide variety of people. So why do we worry about homeschooled children’s socialization?  The erroneous assumption is that the child will be homeschooled and will be at home, schooling in the house, all day every day, with no interactions with other people. Unless a family is remotely located in a desolate place away from any form of civilization, social isolation is highly unlikely. Every homeschooling family I know involves their children in daily life—going to the grocery store or the bank, running errands, volunteering in the community, or participating in sports, arts, or community classes. Within the homeschooled community, sports, arts, drama, co-op classes, etc., are usually sectioned by elementary, pre-teen, and teen groupings. This allows students to interact with a wider range of children, and the interactions usually enhance a child’s ability to interact well with a wider age-range of students. Additionally, being out in the community provides many opportunities for children to interact with people of all ages. When homeschooling groups plan field trips, there are sometimes constraints on the age range, depending upon the destination, but many times the trip is open to children of all ages. As an example, when our group went on a field trip to the Federal Reserve Bank, all ages of children attended. The tour and information were of interest to all of the children in one way or another. After the tour, our group dined at a nearby food court. The parents sat together to chat and the children all sat with each other, with kids of all ages talking and having fun with each other. When interacting with society, exposure to a wider variety of people makes for better overall socialization. Many homeschooling groups also have park days, game days, or play days that allow all of the children in the homeschooled community to come together and play. Usually such social opportunities last for two, three, or four hours. Our group used to have Friday afternoon “Park Day.”  After our morning studies, we would pack a picnic lunch, drive to the park, and spend the rest of the afternoon letting the kids run and play. Older kids would organize games and play with younger kids, which let them practice great leadership skills. The younger kids truly looked up to and enjoyed being included in games with the older kids.

Some martial arts, or combat sports at least, offer a career path that includes fame and riches. An Olympic gold medal, perhaps. But that is not true of ours. I train martial arts because they can offer moments of utter transcendence. The ineffable made manifest. This is traditionally described as “beyond words” or “indescribable” but, as a martial artist and a writer, that would feel like a cop-out. I will take this feeling and wrestle it down onto the page, or at least give it my best shot. It is a moment when every atom in your body is exactly where it should be. Every step you have taken on life’s path makes sense, and is part of a coherent story. The pain of every mistake is made worthwhile by the lessons contained within. There is a feeling of physical power without limit; strength without stiffness; flow without randomness; precision without pedantry; focus without blinkers; breadth and depth; massive destructive capability, but utter gentleness; self-awareness without self-consciousness; force without fury; your body alive as it has never been, all fear and pain burned away in a moment of absolute clarity; certainty without dogma; and an overpowering love, even for your enemies, that enables you to destroy them without degrading them. For a religious person it is the breath of God within you; for an atheist it is a moment of attaining perfection as a human being.

Images of people in the Middle East dressing like Westerners, spending like Westerners, that is what the voters watching TV here at home want to see. That is a visible sign that we really are winning the war of ideas—the struggle between consumption and economic growth, and religious tradition and economic stagnation. I thought, why are those children coming onto the streets more and more often? It’s not anything we have done, is it? It’s not any speeches we have made, or countries we have invaded, or new constitutions we have written, or sweets we have handed out to children, or football matches between soldiers and the locals. It’s because they, too, watch TV. They watch TV and see how we live here in the West. They see children their own age driving sports cars. They see teenagers like them, instead of living in monastic frustration until someone arranges their marriages, going out with lots of different girls, or boys. They see them in bed with lots of different girls and boys. They watch them in noisy bars, bottles of lager upended over their mouths, getting happy, enjoying the privilege of getting drunk. They watch them roaring out support or abuse at football matches. They see them getting on and off planes, flying from here to there without restriction and without fear, going on endless holidays, shopping, lying in the sun. Especially, they see them shopping: buying clothes and PlayStations, buying iPods, video phones, laptops, watches, digital cameras, shoes, trainers, baseball caps. Spending money, of which there is always an unlimited supply, in bars and restaurants, hotels and cinemas. These children of the West are always spending. They are always restless, happy and with unlimited access to cash. I realised, with a flash of insight, that this was what was bringing these Middle Eastern children out on the streets. I realised that they just wanted to be like us. Those children don’t want to have to go to the mosque five times a day when they could be hanging out with their friends by a bus shelter, by a phone booth or in a bar. They don’t want their families to tell them who they can and can’t marry. They might very well not want to marry at all and just have a series of partners. I mean, that’s what a lot of people do. It is no secret, after that serial in the Daily Mail, that that is what I do. I don’t necessarily need the commitment. Why should they not have the same choices as me? They want the freedom to fly off for their holidays on easy Jet. I know some will say that what a lot of them want is just one square meal a day or the chance of a drink of clean water, but on the whole the poor aren’t the ones on the street and would not be my target audience. They aren’t going to change anything, otherwise why are they so poor? The ones who come out on the streets are the ones who have TVs. They’ve seen how we live, and they want to spend.

Probably, we should all hate you,” he was saying to Cade. “Illinois played against Northwestern that year for our homecoming, and you totally slaughtered us—” He broke off at the sound of a knock on the interior door to the suite. A woman in her early twenties, dressed in a skirt and a black T-shirt with “Sterling Restaurants” in red letters, walked into the suite pushing a three-tiered dessert cart. “Sweet Jesus, it’s here,” Charlie whispered reverently. Brooke fought back a smile. The dessert cart was something Sterling Restaurants had introduced a year ago, as a perk for all of the skyboxes and luxury suites at the sports arenas they collaborated with. Needless to say, it had been a huge success. Four kinds of cake (chocolate with toffee glaze, carrot cake, traditional cheesecake, and a pineapple-raspberry tart), three types of cookies (chocolate chip, M&M, and oatmeal raisin), blond brownies, dark chocolate brownies, lemon squares, peach cobbler, four kinds of dessert liquors, taffy apples, and, on the third tier, a make-your-own sundae bar with all the fixings. “Wow. That is some spread,” Vaughn said, wide-eyed. Simultaneously, the men sprang forward, bulldozed their way through the suite door, and attacked the cart like a pack of starving Survivor contestants. All except for one. Cade stayed right there, on the terrace. He leaned back against the railing, stretching out his tall, broad-shouldered frame. “Whew. I thought they’d never leave

More than anything, we have lost the cultural customs and traditions that bring extended families together, linking adults and children in caring relationships, that give the adult friends of parents a place in their children's lives. It is the role of culture to cultivate connections between the dependent and the dependable and to prevent attachment voids from occurring. Among the many reasons that culture is failing us, two bear mentioning. The first is the jarringly rapid rate of change in twentieth-century industrial societies. It requires time to develop customs and traditions that serve attachment needs, hundreds of years to create a working culture that serves a particular social and geographical environment. Our society has been changing much too rapidly for culture to evolve accordingly. There is now more change in a decade than previously in a century. When circumstances change more quickly than our culture can adapt to, customs and traditions disintegrate. It is not surprising that today's culture is failing its traditional function of supporting adult-child attachments. Part of the rapid change has been the electronic transmission of culture, allowing commercially blended and packaged culture to be broadcast into our homes and into the very minds of our children. Instant culture has replaced what used to be passed down through custom and tradition and from one generation to another. “Almost every day I find myself fighting the bubble-gum culture my children are exposed to,” said a frustrated father interviewed for this book. Not only is the content often alien to the culture of the parents but the process of transmission has taken grandparents out of the loop and made them seem sadly out of touch. Games, too, have become electronic. They have always been an instrument of culture to connect people to people, especially children to adults. Now games have become a solitary activity, watched in parallel on television sports-casts or engaged in in isolation on the computer. The most significant change in recent times has been the technology of communication — first the phone and then the Internet through e-mail and instant messaging. We are enamored of communication technology without being aware that one of its primary functions is to facilitate attachments. We have unwittingly put it into the hands of children who, of course, are using it to connect with their peers. Because of their strong attachment needs, the contact is highly addictive, often becoming a major preoccupation. Our culture has not been able to evolve the customs and traditions to contain this development, and so again we are all left to our own devices. This wonderful new technology would be a powerfully positive instrument if used to facilitate child-adult connections — as it does, for example, when it enables easy communication between students living away from home, and their parents. Left unchecked, it promotes peer orientation.

There is a persistent theory, held by those who prate most steadily about "the American way of life" that the average American is a rugged individualist to whom the whole conception of "leadership" is something foreign and distasteful—and this theory would certainly seem to be in accord with our national tradition of lawlessness and disrespect for authority. But it is not entirely consistent with the facts. We Americans are inveterate hero worshipers, to a far greater extent than are the British and the French. We like to personalize our loyalties, our causes. In our political or business or labor organizations, we are comforted by the knowledge that at the top is a Big Boss whom we are free to revere or to hate and upon whom we can depend for quick decisions when the going gets tough. The same is true of our Boy Scout troops and our criminal gangs. It is most conspicuously true of our passion for competitive sport. We are trained from childhood to look to the coach for authority in emergencies. The masterminding coach who can send in substitutes with instructions whenever he feels like it—or even send in an entirely new team—is a purely American phenomenon. In British football the team must play through the game with the same eleven men with which it started and with no orders from the sidelines; if a man is injured and forced to leave the field the team goes on playing with only ten men. In British sport, there are no Knute Rocknes or Connie Macks, whereas in American sport the mastermind is considered as an essential in the relentless pursuit of superiority.

Ian rested his hands behind his head. “I’m already picturing myself in the Sterling luxury suite at Soldier Field, right above the fifty-yard line.” Both the lawyer and pragmatic woman in Brooke felt the need to manage her CEO’s expectations. “You’re getting way ahead of yourself here, Ian. In fact, I think you just lapped yourself.” “A man can dream, Brooke.” She chuckled. “Who are you kidding? You barely use our suites at Wrigley Field and the United Center.” He waved this off. “Yeah, but football’s different. If we get this deal with the Bears, you better believe my butt will be at Soldier Field for every home game.” He saw her fighting back a grin. “What?” “I just wonder what it is about men and football,” Brooke said. Sure, because of her job she could hold her own when it came to talking sports, but—wow—had her eyes been opened when she’d been down in Dallas, negotiating the Cowboys deal. Those men didn’t just love football, they lived football. “Is it a warrior-metaphor kind of thing? The idea that the strongest, toughest men of the region strap on their armor and step onto the battlefield to face off against the strongest, toughest opponents?” “As a matter of fact, that’s exactly what it is.” “I see. And remind me: in what century did it become customary for one’s army to be attended at the battle ground by hot girls with spanky pants and pom-poms? Was that a tradition Napoleon started?” Brooke pretended to muse. “Or maybe it was Genghis Khan.” “You scoff at America’s sport. I have fired people for less.” Brooke threw Ian a get-real look. “No, you haven’t. You don’t fire anyone without trotting down to my office and asking me first whether you’ll get sued. And then I’m always the one that has to fire them, anyway.” “Because you do it with such charm,” Ian said with a grin

No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirely to indulge in such pleasures or, at least, do so in moderation. Should not the state intervene here too? More harmful still than all these pleasures, many will say, is the reading of evil literature. Should a press pandering to the lowest instincts of man be allowed to corrupt the soul? Should not the exhibition of pornographic pictures, of obscene plays, in short, of all allurements to immorality, be prohibited? And is not the dissemination of false sociological doctrines just as injurious to men and nations? Should men be permitted to incite others to civil war and to wars against foreign countries? And should scurrilous lampoons and blasphemous diatribes be allowed to undermine respect for God and the Church? We see that as soon as we surrender the principle that the state should not interfere in any questions touching on the individual's mode of life, we end by regulating and restricting the latter down to the smallest detail. The personal freedom of the individual is abrogated. He becomes a slave of the community, bound to obey the dictates of the majority. It is hardly necessary to expatiate on the ways in which such powers could be abused by malevolent persons in authority. The wielding, of powers of this kind even by men imbued with the best of intentions must needs reduce the world to a graveyard of the spirit. All mankind's progress has been achieved as a result of the initiative of a small minority that began to deviate from the ideas and customs of the majority until their example finally moved the others to accept the innovation themselves. To give the majority the right to dictate to the minority what it is to think, to read, and to do is to put a stop to progress once and for all. Let no one object that the struggle against morphinism and the struggle against "evil" literature are two quite different things. The only difference between them is that some of the same people who favor the prohibition of the former will not agree to the prohibition of the latter.

As the liberal sees it, the task of the state consists solely and exclusively in guaranteeing the protection of life, health, liberty, and private property against violent attacks. Everything that goes beyond this is an evil. A government that, instead of fulfilling its task, sought to go so far as actually to infringe on personal security of life and health, freedom, and property would, of course, be altogether bad. Still, as Jacob Burckhardt says, power is evil in itself, no matter who exercises it. It tends to corrupt those who wield it and leads to abuse. Not only absolute sovereigns and aristocrats, but the masses also, in whose hands democracy entrusts the supreme power of government, are only too easily inclined to excesses. In the United States, the manufacture and sale of alcoholic beverages are prohibited. Other countries do not go so far, but nearly everywhere some restrictions are imposed on the sale of opium, cocaine, and similar narcotics. It is universally deemed one of the tasks of legislation and government to protect the individual from himself. Even those who otherwise generally have misgivings about extending the area of governmental activity consider it quite proper that the freedom of the individual should be curtailed in this respect, and they think that only a benighted doctrinairism could oppose such prohibitions. Indeed, so general is the acceptance of this kind of interference by the authorities in the life of the individual that those who, are opposed to liberalism on principle are prone to base their argument on the ostensibly undisputed acknowledgment of the necessity of such prohibitions and to draw from it the conclusion that complete freedom is an evil and that some measure of restriction must be imposed upon the freedom of the individual by the governmental authorities in their capacity as guardians of his welfare. The question cannot be whether the authorities ought to impose restrictions upon the freedom of the individual, but only how far they ought to go in this respect. No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirel

Traditional theory said that hardware was a limit,” Ericsson said. “But if people are able to transform the mechanism that mediates performance by training, then we're in an entirely new space. This is a biological system, not a computer. It can construct itself.

Charlotte Mason was a teacher of teachers, a writer, and a generous inspirer. She taught by principles, method, and natural laws, and hesitated to give too many specific directions in case her work turned into a “big fat cookbook.”3 She knew that people hoped for the promise of the latest foolproof parenting and teaching system, no matter what the cost; but she had no interest in marketing the educational equivalent of an overloaded sport vehicle. Nonetheless, she did produce six volumes on education—her links in the chain of the classical tradition.

Digital technology offers new, imaginative ways to connect personally and powerfully with potential customers in traditional ways like direct marketing. A great example of this comes from a Toronto Porsche dealer who went around some of the Canadian city’s most affluent neighborhoods with a shiny white 911 sports car, a digital camera, and a mobile printer. Taking photographs of the brand new vehicle parked in the driveways of these upscale homes, the dealer printed out custom ads and dropped them into the mail slots. The campaign featured the provocative headline: “It’s closer than you think.” The result was an astonishing 32 percent response rate, which means about a third of these prospects called to schedule a test drive, a staggering improvement over the very low single digit response rates typically deemed successful in traditional direct mail efforts.

user-developed innovations for the high-performance sport. The user-centered innovation process just illustrated is in sharp contrast to the traditional model, in which products and services are developed by manufacturers in a closed way, the manufacturers using patents, copyrights, and other protections to prevent imitators from free riding on their innovation investments. In this traditional model, a user's only role is to have needs, which manufacturers then identify and fill by designing and producing new products. The manufacturer-centric model does fit some fields and conditions. However, a growing body of empirical work shows that users are the first to develop many and perhaps most new industrial and consumer products. Further, the contribution of users is growing steadily larger as a result of continuing advances in computer and communications capabilities. In this book I explain in detail how the emerging process of user-centric, democratized innovation works. I also explain how innovation by users provides a very necessary complement to and feedstock for manufacturer innovation. The ongoing shift of innovation to users has some very attractive qualities. It is becoming progressively easier for many users to get precisely what they

The wild carp is an icon that forges a living connection between the past and the present.

On all the roads we traversed between Yozgat and Kayseri, about 80 per cent of the Muslims we encountered (there were no Christians left in these parts) were wearing European clothes, bearing on their persons proof of the crimes they had committed. Indeed, it was an absurd sight: overcoats, frock coats, jackets—various men’s and women’s European garments of the finest materials—on villagers who were also wearing sandals and traditional baggy pants [shalvars]. Barefoot Turkish peasant boys wore formal clothes; men sported gold chains and watches. It was reported that the women had confiscated many pieces of diamond jewelry, but [as they were sequestered] we had no way of encountering them.34

But it isn’t the fun of DIY invention, urban exploration, physical danger, and civil disorder that the Z-Boys enjoyed in 1976. It is fun within serious limits, and for all of its thrills it is (by contrast) scripted. And rather obedient. The fact that there are public skateparks and high-performance skateboards signals progress: America has embraced this sport, as it did bicycles in the nineteenth century. Towns want to make skating safe and acceptable. The economy has more opportunity to grow. America is better off for all of this. Yet such government and commercial intervention in a sport that was born of radical liberty means that the fun itself has changed; it has become mediated. For the skaters who take pride in their flashy store-bought equipment have already missed the Z-Boys’ joke: Skating is a guerrilla activity. It’s the fun of beating, not supporting, the system. P. T. Barnum said it himself: all of business is humbug. How else could business turn a profit, if it didn’t trick you with advertising? If it didn’t hook you with its product? This particular brand of humbug was perfected in the late 1960s, when merchandise was developed and marketed and sold to make Americans feel like rebels. Now, as then, customers always pay for this privilege, and purveyors keep it safe (and generally clean) to curb their liability. They can’t afford customers taking real risks. Plus it’s bad for business to encourage real rebellion. And yet, marketers know Americans love fun—they have known this for centuries. And they know that Americans, especially kids, crave autonomy and participation, so they simulate the DIY experience at franchises like the Build-A-Bear “workshops,” where kids construct teddy bears from limited options, or “DIY” restaurants, where customers pay to grill their own steaks, fry their own pancakes, make their own Bloody Marys. These pay-to-play stores and restaurants are, in a sense, more active, more “fun,” than their traditional competition: that’s their big selling point. But in both cases (as Barnum knew) the joke is still on you: the personalized bear is a standardized mishmash, the personalized food is often inedible. As Las Vegas knows, the house always wins. In the history of radical American fun, pleasure comes from resistance, risk, and participation—the same virtues celebrated in the “Port Huron Statement” and the Digger Papers, in the flapper’s slang and the Pinkster Ode. In the history of commercial amusement, most pleasures for sale are by necessity passive. They curtail creativity and they limit participation (as they do, say, in a laser-tag arena) to a narrow range of calculated surprises, often amplified by dazzling technology. To this extent, TV and computer screens, from the tiny to the colossal, have become the scourge of American fun. The ubiquity of TV screens in public spaces (even in taxicabs and elevators) shows that such viewing isn’t amusement at all but rather an aggressive, ubiquitous distraction. Although a punky insurgency of heedless satire has stung the airwaves in recent decades—from equal-opportunity offenders like The Simpsons and South Park to Comedy Central’s rabble-rousing pundits, Jon Stewart and Stephen Colbert—the prevailing “fun” of commercial amusement puts minimal demands on citizens, besides their time and money. TV’s inherent ease seems to be its appeal, but it also sends a sobering, Jumbotron-sized message about the health of the public sphere.

face, conclusively prove that the enormous progress made in the Highlands during the last half century, and now rapidly going on, is mainly due to our Highland Sports. A great amount of nonsense has been said and written on this question, and an attempt made to hold grouse and deer

What she revealed was not sexy lingerie, but a supportive piece of athletic equipment. After the consolation match that preceded the championship game, both Brazilian and Norwegian players removed their jerseys and exchanged them on the floor of the Rose Bowl. Chastain had previously removed her jersey after regulation to air it out. While training in Florida, the players frequently doffed their shirts after practice in the smothering heat, and they sometimes gave interviews in their sports bras, which were items of utility, not titillation. Chastain 'has brought instant attention to a piece of clothing that is humble and practical, not a traditional bra of shine and lace and cleavage, but a sturdy compression garment,' wrote Ann Gerhart of the Washington Post. 'The sports bra is the cloth symbol of Title IX's success.

Still another abstract benefit of playing for Pulaski: The experience is so different from traditional high school football that the Bruins’ players feel as though they’re part of something unique, an elite unit amid regular cadets. The team bonds have solidified; the offensive and defensive players consider themselves kindred spirits, bracketed together by their singular coach.

There is Brett, the Bratwurst, who wears Lederhosen. There is Stosh, the Polish sausage, who sports dark sunglasses and a blue and red rugby shirt. There is Guido, the Italian sausage, who wears chef’s garb. There is Frankie Furter, the hot dog, who wears a baseball uniform. And there is Cinco, the Chorizo, who sports a sombrero. It’s an awesome tradition. Visiting players gather on the top step of the dugout to cheer, heckle, throw cups of water, and handfuls of sunflower seeds and—in one infamous case—use a bat in an effort to disrupt the race.

There were women holding rosaries On the day Manolete died Teenage girls in soft white dresses Standing silent peace respecting Groups of boys held in their hands The fragments of a shattered idol The old men with their traditions challenged Refrained from tears Neck neck hook Poles of wood The Picadors stood eyes ablaze To view the brutal contest In the vale of years Courage unfailing Agility exhausted Youth entered challenge Reached for title shelved The patrons in attendance To disarm a common myth Homage played to the victor of immortality Cloaked in bold tones And in the stockyard Beasts did climb their barriers Bid by a frenzied ring Bred for one purpose only To die in man's sport Dash against the spindle On the day Manolete died On the day An instant fell to wounding On the day Swords penetrating On the day Torches igniting On the day Flower wreaths encircling The day On the day

The second season a tradition was born that became synonymous with town and team: playing Brass Bonanza whenever the Whalers took the ice or scored. DAH DAH DAH dadadadada… Over the years, that snappy fanfare has inspired many emotions. To true believers, it sent tingles down the spine. To naysayers, it was nauseating. “Bombastic,” complained Sports Illustrated.

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The historical roots of these differences between Europe and the United States are familiar. Centuries of conflict imposed a nation-state system in Europe, and the experience of World War II convinced Europeans that they must abandon their traditional sport of slaughtering one another,

Tradition plays an important role in building a winning team. Experience is passed down from generation to generation. Possible mistakes, difficulties, and moments of psychological pressure can be anticipated.

Additionally, when considering the constitutions of the five archetypes you will rarely be faced with a self-defense situation against a Water Body Type. They tend to be more passive than the other elemental types and you will rarely find them in any physical activity like taking martial arts classes or other contact sports. You will more than likely face a Wood, Fire or Metal type in a street encounter given their constitutions. The taller Wood types tend to enjoy alcohol, which affects their Liver — the Yin Wood meridian, and can be aggressive during that time. Fire types are known for having quick tempers and it can easily get out of control in an encounter. Metal types tend to suffer from the “Little Man” syndrome. They are generally smaller in stature than the other elemental types and the more Yang versions tend to be aggressive.16 Earth types can be a handful when they are mad, but on the most part they are slow to anger. These examples will hopefully help you gain some insight to the advanced aspects of the diagnostic abilities of Traditional Chinese Medicine, which transcends the physical treatment of disease into the mental and emotional constitutions of the individual.

HT-1 This point is difficult to access, as it is well protected by the structure of the human body. HT-1is a bilateral Vital Point that is located in the armpit at the junction of the inner arm with the torso. It is associated with the Heart Meridian and is the point that the internal aspects of that meridian leaves the inner torso and emerges close to the surface of the skin. It does not have a direct connection to any Extraordinary Vessels, but is highly sensitive to attack. Traditional Chinese Medicine state that this is a no-needle point in many related textbooks. On the surface, this point would appear to be a difficult one to access during an altercation, but it is accessible. HT-1 becomes easily accessible if the opponent’s arm is raised, which occurs in the short instances that they are throwing a punch. A quick finger thrust or one-knuckle fist strike can easily activate it, but it requires a fair amount of precision to land. Combat science teaches us that precision generally diminishes during an altercation, but I add the above variant for those that would be willing to put in the training time for achieve such a strike. Just remember that the likelihood of landing such a technique during an actual altercation is remote, even with copious amounts of practice. A more realistic attack to HT-1 is when you have used your opponent’s arm to take them to the ground. Once established, as a generally rule of thumb, it is advised that if you have established control over an opponent’s arm that you should maintain that control until you deliver a blow that ends the fight. So, with that in mind, one of my favorite attacks to HT-1 after driving an opponent to ground while having established and maintained arm control, that you jerk the arm towards yourself as you throw a kick into this Vital Point. The type of kick will be dependent on the positioning of your opponent. If he is bladed on the ground (laying on one side with the arm you control in the air) a hard side kick or stomp works well. If the opponent starts turning, or squaring his shoulders towards you as he hits the ground in an attempt to regain his feet, then a forceful forward, or straight kick, can work. I would suggest working with a training partner to determine the various configurations that a downed opponent would react when you maintain control of one of their arms. Notice that I did not advise that you kick your training partner in HT-1, which is ill advised since it theoretically can cause disruptions to the heart and according to Traditional Chinese Medicine theory even death. Again, this technique is not for demonstration or sport-oriented martial arts, but mature and thoughtful training practice can provide a wealth of knowledge on how best to attack a Vital Point, even if it is not actually struck.

In addition, to be “in on the joke,” the listener must possess a window into the culture in which it was birthed. Comedians are constantly telling stories that only people who have experienced similar things in life can relate to. Some themes are universal across time and places, whereas others involve local food, sports, traditions, celebrities, holidays, and shared cultural experiences from work, educational, and familial environments. Given that cultural products like these comprise the lion’s share of speech, knowledge of them is as relevant to the language learner as grammar and vocabulary.

Traditions are conditioned reflexes. Throughout Part 2 of this book, you will find suggestions for establishing family traditions that will trigger happy anticipation and leave lasting, cherished memories. Traditions around major holidays and minor holidays. Bedtime, bath-time, and mealtime traditions; sports and pastime traditions; birthday and anniversary traditions; charitable and educational traditions. If your family’s traditions coincide with others’ observances, such as celebrating Thanksgiving, you will still make those traditions unique to your family because of the personal nuances you add. Volunteering at the food bank on Thanksgiving morning, measuring and marking their heights on the door frame in the basement, Grandpa’s artistic carving of the turkey, and their uncle’s famous gravy are the traditions our kids salivated about when they were younger, and still do on their long plane rides home at the end of November each year. (By the way, our dog Lizzy has confirmed Pavlov’s observations; when the carving knife turns on, cue the saliva, tail wagging, and doggy squealing.) But don’t limit your family’s traditions to the big and obvious events like Thanksgiving. Weekly taco nights, family book club and movie nights, pajama walks, ice cream sundaes on Sundays, backyard football during halftime of TV games, pancakes in Mom and Dad’s bed on weekends, leaf fights in the fall, walks to the sledding hill on the season’s first snow, Chinese food on anniversaries, Indian food for big occasions, and balloons hanging from the ceiling around the breakfast table on birthday mornings. Be creative, even silly. Make a secret family noise together when you’re the only ones in the elevator. When you share a secret that “can’t leave this room,” everybody knows to reach up in the air and grab the imaginary tidbit before it can get away. Have a family comedy night or a talent show on each birthday. Make holiday cards from scratch. Celebrate major family events by writing personalized lyrics to an old song and karaoking your new composition together. There are two keys to establishing family traditions: repetition and anticipation. When you find something that brings out excitement and smiles in your kids, keep doing it. Not so often that it becomes mundane, but on a regular and predictable enough basis that it becomes an ingrained part of the family repertoire. And begin talking about the traditional event days ahead of time so by the time it finally happens, your kids are beside themselves with excitement. Anticipation can be as much fun as the tradition itself.

In existing writings about federally recognized tribes and their engagement with tribal acknowledgment politics, a palpable theme is clear: presently recognized nations are not acting the ‘Indian way’ when they refuse to acknowledge their less fortunate Indian relatives and share with them. To many writers, federally recognized tribal leaders are so ensconced in the hegemonic colonial order that they are no even aware that they are replicated and reinforcing it inequities. According to this line, because the Five Tribes and related groups like the Mississippi Band of Choctaws and the Eastern Band of Cherokees have embraced nonindigenous notions of ‘being Indian’ and tribal citizenship using federal censuses such as the Dawes Rolls and blood quantum they are not being authentic. Some critics charge that modern tribes like the Choctaw Nation have rejected aboriginal notions and conceptions of Indian social organization and nationhood. This thinking, however, seems to me to once again reinforce stereotypes about Indians as largely unchanging, primordial societies. The fact that the Creek and Cherokee Nations have evolved and adopted European notions of citizenship and nationhood is somehow held against them in tribal acknowledgment debates. We hear echoes of the ‘Noble Savage’ idea once again. In other context when tribes have demanded a assay in controlling their cultural property and identities – by protesting Indian sports mascots or the marketing of cars and clothing with their tribal names, or by arguing that studios should hire real Indians as actors – these actions are applauded. However, when these occur in tribal recognition contexts, the tribes are viewed as greedy or racists. The unspoken theme is that tribes are not actin gin the ‘traditional’ Indian way…With their cultures seen as frozen in time, the more tribes deviate from popular representation, the more they are seen as inauthentic. To the degree that they are seen as assimilated (or colonized and enveloped in the hegemonic order), they are also seen as inauthentic, corrupted, and polluted. The supreme irony is that when recognized tribes demand empirical data to prove tribal authenticity, critics charge that they are not being authentically ingenious by doing so.

Teaching is not a lost art, but the regard for it is a lost tradition. Teaching can give good way for the budding talents.

A society of prohibition requires all its members to sacrifice their individual, private ways of obtaining enjoyment for the sake of the social order as a whole. That is to say, one receives an identity from society in exchange for one’s immediate access to enjoyment, which one must give up. This is, traditionally, the way in which society as such functions. This type of society operates in the manner of a sports team: the team demands individual sacrifices in order to ensure the team’s success. In order for the team to win, the individual must give up her or his dreams of wholly individual achievement and fit her or his abilities into the structure of the team. In a society of commanded enjoyment, this dynamic changes dramatically. Rather than demanding that its members give up their individual enjoyment for the sake of the whole, the society of enjoyment commands their enjoyment—private enjoyment becomes of paramount importance—and the importance of the social order as a whole seems to recede. Contemporary complaints about sports stars who are more concerned about individual statistics and money than about their team’s fortunes are indicative of this transformation. These sports stars are not simply anomalous narcissists. In the society of enjoyment, individual, private accomplishments and rewards are more important than the success of the team. In such a society, it is no longer requisite that subjects accept a constant dissatisfaction as the price for existing within a social order. To return to the example of the sports team, one can remain a member of the team without having to subordinate one’s own individual agenda to the larger plans of the team. Dissatisfaction now appears as something that one need not experience, in contrast to life in the society of prohibition, where dissatisfaction inheres in the very fabric of social existence itself. In the society of enjoyment, the private enjoyment that threatened the stability of the society of prohibition becomes a stabilizing force and even acquires the status of a duty.

The scream is the great multitasker of human expression. It covers agony, ecstasy, relief, frustration. It's especially useful when you're at a loss for words. Tiger did a lot of screaming that afternoon. With Joe. Coming off the green by himself. Walking toward the clubhouse, in response to his fans. His people. Primal screaming, his mouth so open you could count his teeth. Golf is famously a game for whispering. Roger Maltbie, in the NBC Sports trailers, is the Golf Whisperer. Spectators use their library voices. Players and caddies confer quietly. Golf, Calvinist by origin and reserved by tradition, had never heard such screaming, the likes of Tiger Woods, either. Tiger had won at Augusta, the place where he got the first of his fifteen, and a dam had burst.

We created and registered a new brand, the ‘Barça Toons’, a cartoon version of all the players in the first team. We started using them to promote match attendance and they ended up having their own range of merchandise. In order to increase its dissemination and legitimacy as a club brand, we started the tradition of giving every new player his own Barça Toon at every presentation press conference.

… he intended to exploit as best he could the traditional rivalries, for that was one of the best things the league had going for it, genuine rivalries in which the players themselves participated. Those rivalries, Boston-Philly, New York–Baltimore, needed no ballyhoo; the athletes themselves were self-evidently proud and they liked nothing better than to beat their opponents,

The winner of that particular honor is an algorithm called Comparison Counting Sort. In this algorithm, each item is compared to all the others, generating a tally of how many items it is bigger than. This number can then be used directly as the item’s rank. Since it compares all pairs, Comparison Counting Sort is a quadratic-time algorithm, like Bubble Sort. Thus it’s not a popular choice in traditional computer science applications, but it’s exceptionally fault-tolerant. This algorithm’s workings should sound familiar. Comparison Counting Sort operates exactly like a Round-Robin tournament. In other words, it strongly resembles a sports team’s regular season—playing every other team in the division and building up a win-loss record by which they are ranked. That Comparison Counting Sort is the single most robust sorting algorithm known, quadratic or better, should offer something very specific to sports fans: if your team doesn’t make the playoffs, don’t whine. The Mergesort postseason is chancy, but the Comparison Counting regular season is not; championship rings aren’t robust, but divisional standings are literally as robust as it gets. Put differently, if your team is eliminated early in the postseason, it’s tough luck. But if your team fails to get to the postseason, it’s tough truth. You may get sports-bar sympathy from your fellow disappointed fans, but you won’t get any from a computer scientist.

Homophobia denies queer people happiness. I imagine there are a lot of queer people who would love to play sports or do traditionally “masculine” activities, but they hold themselves back based on the fear of interacting with people they can’t trust. People have made it very clear that queer people are unwelcome despite the fact they have talent. Homophobia is the reason that so many who currently play sports are closeted-as there is no way football, baseball, and basketball are 99.9 percent heterosexual.

En Inde, la realite, c'est sauvagerie, brutalite, egoisme sans aucune retenue, mepris complet de l'homme pour l'homme et salete inexprimable. Tout est tragique ici, en Inde, l'art, la religion, les imaginations, les consciences, la vie journaliere ou les plus simples faits ou gestes, il y a un reflet de la terreur sacree dont parlent les anciens. L'idee des incarnations donne l'habitude de mourir. On se dit qu'on est mort tant de fois deja que cette formalite a remplir perd de son epouvante. Il fait froid et triste quand on demande aux etres de vous etre un soutien, de vous rechauffer, d'alleger le fardeau de misere inherente a toute existence. C'est en soi qu'il faut cultiver la flamme qui rechauffe. Ce que nous aimons, ce sont nos sensations, la satisfaction de nos desirs. Quand les hommes ont peur, ils se tournent vers les dieux, vers le surnaturel, comme les enfants qui s'accrochent aux jupes de leur mere. Une tradition et une chaine de pensees millenaires sont une force, une energie aussi reelle dans le domaine mental que l'electricite sur le plan physique. Parfois je fais ce qu'on l'on appelle en tibetain: tsam. C'est a dire que, pendant plusieurs jours, je ne vois personne ni ne parle a personne. C'est tres reposant, ces jours de solitude complete. Les peuples primitifs restent bien pres de l'animal; leur plus grande joie est de manger. Pas mal de civilises leur ressemblent. Les voyages ne fouettent pas seulement le sang, comme un sport hygienique, ils fouettent l'esprit et lui communiquent de la vigueur. Voyager, c'est de meme qu'etudier, faire un long bail avec la jeunesse. Il n'existe pas, je crois, de plus efficace fontaine de jouvence que ces deux choses combinees: voyage et activite intellectuelle. A ceux qui sentent autrement que le public vulgaire, le superflue est plus indispensable que le pretendu necessaire. Quand on voyage, le voyage lui-meme tient lieu de tout, mais lorsque l'on devient sedentaire, l'on aime bien vivre dans un decor agreable.

The significance of shared arousal was demonstrated in an ingenious experiment designed by researcher Joshua Conrad Jackson and published in the journal Scientific Reports in 2018. Jackson and his colleagues set out “to simulate conditions found in actual marching rituals”—which, they noted, “required the use of a larger venue than a traditional psychology laboratory.” They chose as the setting for their study a professional sports stadium, with a high-definition camera mounted twenty-five meters above the action. After gathering 172 participants in the stadium and dividing them into groups, the experimenters manipulated their experience of both synchrony and arousal: one group was directed to walk with their fellow members in rank formation, while a second group walked in a loose and uncoordinated fashion; a third group speed-walked around the stadium, boosting their physiological arousal, while a fourth group strolled at a leisurely pace. Jackson and his collaborators then had each group engage in the same set of activities, asking them to gather themselves into cliques, to disperse themselves as they wished across the stadium’s playing field, and finally to cooperate in a joint task (collecting five hundred metal washers scattered across the field). The result: when participants had synchronized with one another, and when they had experienced arousal together, they then behaved in a distinctive way—forming more inclusive groups, standing closer to one another, and working together more efficiently (observations made possible by analyzing footage recorded by the roof-mounted camera). The findings suggest that “behavioral synchrony and shared physiological arousal in small groups independently increase social cohesion and cooperation,” the researchers write; they help us understand “why synchrony and arousal often co-occur in rituals around the world.

Our traditional view of betting is very narrow: casinos, sporting events, lottery tickets, wagering against someone else on the chance of a favorable outcome of some event. The definition of “bet” is much broader. Merriam-Webster’s Online Dictionary defines “bet” as “a choice made by thinking about what will probably happen,” “to risk losing (something) when you try to do or achieve something” and “to make decisions that are based on the belief that something will happen or is true.” I have emphasized the broader, often overlooked, aspects of betting: choice, probability, risk, decision, belief. We can also see from this definition that betting doesn’t have to take place in a casino or against somebody else.

Women who do sports are socialized differently and are socialized in ways that we traditionally think of as male socialization. They learn to compete, they learn to be aggressive, their hormones shift with their behavior.

There are two methods of delivering a blow. First is a boxing-like movement, and the second is the traditional karate strike. While equal in force, the boxing-style strike has a greater range and is easier to execute. The boxing-style strike uses gravity and shift of weight to support the strike, while the traditional karate-style strike uses a sudden tightening of your body’s muscles to deliver a short blow. The longer range of the boxing blow facilitates greater acceleration to a higher speed and is more efficient in creating a knockout effect. The traditional karate-style strike is more suitable for breaking boards of wood, but the composition of wood fibers is quite different from the human body's protective tissues. The traditional straight karate strike takes longer to execute and requires slight preparation. Since even a split second is of the essence and the force used is more efficient with the boxing style, it has won popularity in the martial arts field. From the split second you decide to move your body and deliver the strike, all you need is to aim at the opponent’s chin. You then need to accelerate your arm to maximum speed, and maintain that speed as your fist lodges in your opponent’s face. The opponent’s skull will then shake the brain and nerves to a concussion. The ancient Olympics had fighting sports. Sparta is believed to have had boxing around 500 BC. Spartans used boxing to strengthen their fighters’ resilience. Boxing matches were not held since Spartans feared that it would lead to internal competitions, which could reduce the morale of the losers. Sparta did not want low morale on the battlefield. For many years the question of Bodhidharma’s existence has been a matter of controversy among historians. A legend prevails that the evolution of karate began around 5 BC when Bodhidharma arrived to the Shaolin temple in China from India, and taught Zen Buddhism. He introduced a set of exercises designed to strengthen the mind and body. This marked the roots of Shaolin-style temple boxing. This type of Chinese boxing, also called kung fu, concentrates on full-body energy blows and improving acrobatic level. Indian breathing techniques are incorporated, providing control of the muscles of the whole body while striking. This promotes self-resistance that helps achieve balance and force when striking and kicking. Krav Maga shows that it is not the most efficient approach. It is certainly forceful, but cannot be mastered quickly enough, and also does not promote a natural and fast reach to the opponent's pressure points, nor does it adhere to the principle of reaction time.

If we cannot segregate ourselves from the opposite sex when vulnerable in locker rooms and bathrooms, if we cannot compete fairly in sports and other endeavors, then we lose all sense of self, security, and even justice.

The endorphin effect is just one of many biochemical phenomena that explain why people all over the world have traditional folk songs and dances; why children recite the Pledge of Allegiance together in school; why most religions involve congregational singing or chanting as a regular part of services; and why millions around the globe engage in sports. These chemical responses reward us for bringing friends together, secure our sense of belonging, and make social activities good for us, both physically and emotionally.

This was a media beat-up at its very worst. All those officials reacting to what the media labeled “The Baby Bob Incident” failed to understand the Irwin family. This is what we did--teach our children about wildlife, from a very early age. It wasn’t unnatural and it wasn’t a stunt. It was, on the contrary, an old and valued family tradition, and one that I embraced wholeheartedly. It was who we were. To have the press fasten on the practice as irresponsible made us feel that our very ability as parents was being attacked. It didn’t make any sense. This is why Steve never publicly apologized. For him to say “I’m sorry” would mean that he was sorry that Bob and Lyn raised him the way they did, and that was simply impossible. The best he could do was to sincerely apologize if he had worried anyone. The reality was that he would have been remiss as a parent if he didn’t teach his kids how to coexist with wildlife. After all, his kids didn’t just have busy roads and hot stoves to contend with. They literally had to learn how to live with crocodiles and venomous snakes in their backyard. Through it all, the plight of the Tibetan nuns was completely and totally ignored. The world media had not a word to spare about a dry well that hundreds of people depended on. For months, any time Steve encountered the press, Tibetan nuns were about the furthest thing from the reporter’s mind. The questions would always be the same: “Hey, Stevo, what about the Baby Bob Incident?” “If I could relive Friday, mate, I’d go surfing,” Steve said on a hugely publicized national television appearance in the United States. “I can’t go back to Friday, but you know what, mate? Don’t think for one second I would ever endanger my children, mate, because they’re the most important thing in my life, just like I was with my mum and dad.” Steve and I struggled to get back to a point where we felt normal again. Sponsors spoke about terminating contracts. Members of our own documentary crew sought to distance themselves from us, and our relationship with Discovery was on shaky ground. But gradually we were able to tune out the static and hear what people were saying. Not the press, but the people. We read the e-mails that had been pouring in, as well as faxes, letters, and phone messages. Real people helped to get us back on track. Their kids were growing up with them on cattle ranches and could already drive tractors, or lived on horse farms and helped handle skittish stallions. Other children were learning to be gymnasts, a sport which was physically rigorous and held out the chance of injury. The parents had sent us messages of support. “Don’t feel bad, Steve,” wrote one eleven-year-old from Sydney. “It’s not the wildlife that’s dangerous.” A mother wrote us, “I have a new little baby, and if you want to take him in on the croc show it is okay with me.” So many parents employed the same phrase: “I’d trust my kids with Steve any day.

The skiing cosmos is difficult to explain to anyone not immersed in it. The act of skiing differs from traditional sports in that unlike basketball, biking or football, it requires specific orographic and meteorological phenomena. Because skiers depend on planetary forces much larger than themselves—and, like surfers, must work in harmony with them—a kind of otherworldly euphoria overtakes them when they do it well.

It is my argument that American liberalism is a totalitarian political religion, but not necessarily an Orwellian one. It is nice, not brutal. Nannying, not bullying. But it is definitely totalitarian--or "holistic", if you prefer--in that liberalism today sees no realm of human life that is beyond political significance, from what you eat to what you smoke to what you say. Sex is political. Food is political. Sports, entertainment, your inner motives and outer appearance, all have political salience for liberal fascists. Liberals place their faith in priestly experts who know better, who plan, exhort, badger, and scold. They try to use science to discredit traditional notions of religion and faith, but they speak the language of pluralism and spirituality to defend "nontraditional" beliefs. Just as with classical fascism, liberal fascists speak of a "Third Way" between right and left where all good things go together and all hard choices are "false choices". The idea that there are no hard choices--that is, choices between competing goods--is religious and totalitarian because it assumes that all good things are fundamentally compatible. The conservatives or classical liberal vision understands that life is unfair, that man is flawed, and that the only perfect society, the only real utopia, waits for us in the next life. Liberal fascism differs from classical fascism in many ways. I don't deny this. Indeed, it is central to my point. Fascisms differ from each other because they grow out of different soil. What unites them are their emotional or instinctual impulses, such as the quest for community, the urge to "get beyond" politics, a faith in the perfectibility of man and the authority of experts, and an obsession with the aesthetics of youth, the cult of action, and the need for an all powerful state to coordinate society at the national or global level. Most of all, they share the belief--what I call the totalitarian temptation--that with the right amount of tinkering we can realize the utopian dream of "creating a better world".

Ken Dryden, writing in “The Game” (1983), his celebrated rumination on hockey and on the particular experience of playing for Le Bleu-Blanc-Rouge, as Francophones call the Canadiens, described the old Montreal Forum as “hockey’s shrine, a glorious melting pot of team, city, and sporting tradition.

Here’s another fascinating example of Amazon enabling and anticipating customer needs despite traditional views of competition. As this book was going to press, Amazon announced on September 24, 2019 that it was joining 30 different companies in the “Voice Interoperability Initiative” to ensure as many devices as possible will work with digital assistants from different companies. Amazon is pulling together with its competitors to create an industry standard for voice assistant software and hardware. Notably, Google, Apple, and Samsung are so far sitting out the initiative. “As much as people would like the headline that there’s going to be one voice assistant that rules them all, we don’t agree,” says Amazon’s SVP of devices and services Dave Limp in The Verge. “This isn’t a sporting event. There’s not going to be one winner.” “The

Fascist regimes set out to make the new man and the new woman (each in his or her proper sphere). It was the challenging task of fascist educational systems to manufacture “new” men and women who were simultaneously fighters and obedient subjects. Educational systems in liberal states, alongside their mission to help individuals realize their intellectual potential, were already committed to shaping citizens. Fascist states were able to use existing educational personnel and structures with only a shift of emphasis toward sports and physical and military training. Some of the schools’ traditional functions were absorbed, to be sure, by party parallel organizations like the obligatory youth movements. All children in fascist states were supposed to be enrolled automatically in party organizations that structured their lives from childhood through university. Close to 70 percent of Italians aged six to twenty-one in the northern cities of Turin, Genoa, and Milan belonged to Fascist youth organizations, though the proportion was much lower in the undeveloped south. Hitler was even more determined to take young Germans away from their traditional socializers—parents, schoolteachers, churche —and their traditional spontaneous amusements. “These boys,” he told the Reichstag on December 4, 1938, “join our organization at the age of ten and get a breath of fresh air for the first time; then, four years later, they move from the Jungvolk to the Hitler Youth and there we keep them for another four years. And then we are even less prepared to give them back into the hands of those who create our class and status barriers, rather we take them immediately into the Party, into the Labor Front, into the SA or the SS . . . and so on.”117 Between the end of 1932 and the beginning of 1939, the Hitlerjugend expanded its share of the ten-to-eighteen age group from 1 percent to 87 percent.118 Once out in the world, the citizens of a fascist state found the regime watching over their leisure-time activities as well: the Dopolavoro in Italy and the Kraft durch Freude in Germany.

In the late 1880s, he deployed it to argue for the profound reform of French education, and not just for the elites, but for the masses too. He certainly thought that the English model and its focus on team sports and ball games was preferable to the regimented gymnastics of the German Turnen tradition. Many in France had looked to Prussia, its traditions of nationalist gymnastics, drill and military success, and called for the transformation of French physical education and the armed forces on German lines. Coubertin, by contrast, argued, ‘It is citizens more than soldiers that France needs. It is not militarism that our education needs, but freedom.

Most radical of all in their scepticism were the Cynics. From Diogenes until the last ‘dogs’ of the ancient world, the Cynics defined themselves first by ‘snarling’ at the institutions, rituals, beliefs and assumptions by which their contemporaries lived. To list their different acts of critique would be to compose a long priamel: ‘Not this, not that, and definitely not that’, says the Cynic in his scorn for all things merely conventional. In his seemingly universal nay-saying, the Cynic avoids traditional clothes, jewellery and bodily adornments for his own ‘uniform’; he restricts his diet; does not live in a house; derides bathing, sports, the Games; scoffs at festivals, sacrifice, prayer and religious life generally; does not marry, dodges work and steers clear of the courts, assembly, army and other arenas of political participation. He even strives to bust out of old patterns of talking, and tosses up for himself a wild new language.

Magazine Street was a sea of green. Piper reveled in the pleasure and satisfaction of having finished the scene in her first feature film as she made her way through the crowds and watched the floats decorated by New Orleans marching clubs. The float riders threw carrots, potatoes, moon pies, and beads to the onlookers gathered on the sidewalk. Pets joined in the festivities as well, sporting leprechaun attire and green-tinted fur. Under a bright sun and a clear blue sky, families and friends were gathered for the opportunity to celebrate one of the biggest street parties of the year. Some set up ladders along the parade route, climbing atop for the best views. Others scaled trees and found perches among the branches. "Hey, mister, throw me something!" yelled a man next to Piper. Waving hands rose in the air as a head of cabbage came hurtling from the float. Everyone in the crowd lunged for it. The person who snagged it was roundly congratulated for the catch. "What's with the cabbage?" Piper asked the man standing next to her. "They aren't supposed to throw them, just hand them out. Somebody could get hurt by one of those things." The man shrugged. "But the tradition is to cook them for dinner on St. Patrick's Day night.

In men’s soccer, the new manager is not only invariably male but also almost always white, with a conservative haircut, between thirty-five and sixty years old, and a former professional player. Clubs know that if they choose someone with that profile, then even if the appointment turns out to be terrible they won’t be blamed too much, because at least they will have failed in the traditional way.

If you work for a soccer club, your goal is generally to keep working there, not to be shown up by some overeducated young thing who has actually learned something about business. In part this is because much of the traditionally working-class soccer industry distrusted education.

Put it another way: the saint is the one who does the terribly difficult thing of climbing the ladder of spiritual ascent, a ladder that is coated with the venerable gold of the religious tradition. All will praise him if he makes it to the top. The knight of faith, the real sinner, is climbing, too, only he is climbing up a Babel tower of his own building. He is seeking unauthorized access to heaven. He wants to know, like Faust, like Prometheus (who are his only gods) what secrets they are that Jehovah so jealously guards. In plain terms, he wants to know the truth that orthodoxy is afraid to know, for which it can make no room on its narrow shelf of holy and well-worn relics. The saint takes a spiritual journey along the path prescribed and well-beaten with holy footprints. He uses the conventional doctrines and symbols to their best advantage. But the sinner, the real sinner, dares to question and even to reject those forms and names and paths. If he can leap high and far enough, he will even get, for a moment, beyond all our sheltering religious systems, all our inherited philosophies and worldviews, and he will reach the Void of outer space: the bare Suchness which no doctrine can contain and which mandates no doctrine. The Nihil, the Nothing. It is an airless heaven he has reached for a moment, but one where the stars shine all the brighter for it. He will return to earth, to walk among the familiar landmarks and familiar faces, but no longer familiar to himself. The Eden of simplicity and convention and assumption is forever barred for him, though all his contemporaries still sport blissfully within. They may see him as trapped in Hell, like Milton’s Satan, but he would rather rule it than be a docile slave in heaven.

Traditional Japanese Jiu Jitsu was developed for armed combat on the battlefield, but Judo was created in the late 1880s by Jigarō Kanō as a safer, more sporting, weaponless alternative.

Three square tiers of hazelnut cake filled with caramel mousse and sliced poached pears, sealed with vanilla buttercream scented with pear eau-de-vie. It's covered in a smooth expanse of ivory fondant decorated with what appear to be natural branches of pale green dogwood but are actually gum paste and chocolate, and with almost-haphazard sheer spheres of silvery blown sugar, as if a child came by with a bottle of bubbles and they landed on the cake. On the top, in lieu of the traditional bride and groom, is a bottle of Dexter's favorite Riesling in a bow tie and a small three-tier traditional wedding cake sporting a veil, both made out of marzipan. It took me the better part of the last three weeks to make this cake. Not to mention the loaves of banana bread, the cellophane bags of pine nut shortbread cookies, and the little silver boxes of champagne truffles in the gift bags. And the vanilla buttermilk panna cottas we're serving with balsamic-macerated berries as the pre-dessert before the cake. And the hand-wrapped caramels and shards of toffee and dark-chocolate-covered candied ginger slices that will be served with the coffee.

Glorious Food Italians are known the world over for their food. Each region of Italy enjoys its own kind of cooing. For example, in Naples, pasta is served with a tomato-based sauce, while in the north, it is more often served with a white cheese sauce. The people of Genoa often put pesto, a flavorful mixture of basil, pine nuts, garlic, olive oil, and grated cheese, on their pasta. The grated cheese called Parmesan originated in the area around Parma. Italians also invented many other cheeses, including Gorgonzola, mozzarella, provolone, and ricotta. No one knows when pizza was invented, but the people of Naples made it popular. At first, pizza was a simple flatbread topped with tomato and garlic. Since then, it has evolved into countless variations, served all over Italy and the world. Italians tend to eat a light breakfast of coffee and perhaps a small bun. Lunch is often the main meal, while dinner tends to be lighter. Italian meals may include antipasti, an array of vegetables, cold cuts, and seafood; a pasta dish; a main course of meat or fish; a salad; and cheese and fruit. Bread is served with every meal. Italy is justly famous for its ice cream, which is called gelato. Fresh gelato is made regularly at ice cream shops called gelaterias. Italians are just as likely to gather, discussing sports and the world, in a gelateria as in a coffee shop. Many Italians drink a strong, dark coffee called espresso, which is served in tiny cups. Another type of Italian coffee, cappuccino, is espresso mixed with hot, frothed milk. Both espresso and cappuccino have become popular in North America. Meanwhile, many Italians are becoming increasingly fond of American-style fast food, a trend that bothers some Italians. In general, dinner is served later at night in southern Italy than in northern Italy. This is because many people in the south, as in most Mediterranean regions, traditionally took naps in the afternoon during the hottest part of the day. These naps are rapidly disappearing as a regular part of life, although many businesses still shut down for several hours in the early afternoon.

Ritual characterizes every aspect of life here, and even mundane, daily activities take on an ageless quality. The daily rhythm begins at dawn, as the fishermen launch boats from countless harbors, an event that has taken place for centuries. The women go to market, exchanging greetings and comments. Ritual rules the care and time taken with every detail of the midday meal, from the hearty seafood appetizers to the strong, syrupy coffee that marks the end of the feast. The day winds down with the evening stroll, a tradition thoroughly ingrained in the culture of the Greek Isles. In villages and towns throughout the islands, sunset brings cooler air and draws people from their homes and the beaches for an enjoyable evening walk through town squares, portside promenades, and narrow streets. Ancient crafts still flourish in the artisans’ studios and in tidy homes of countless mountain villages and ports. Embroidery--traditionally the province of Greek women--is created by hand to adorn the regional costumes worn during festivals. Artists craft delicate silver utensils, engraved gems, blown glass, and gold jewelry. Potters create ceramic pieces featuring some of the same decorative patterns and mythological subjects that captured their ancestors’ imagination. Weddings, festivals, saints’ days. And other celebrations with family and friends provide a backdrop for grave and energetic Greek dancing. For centuries--probably ever since people have lived on the islands--Greek islanders have seized every opportunity to play music, sing, and dance. Dancing in Greece is always a group activity, a way to create and reinforce bonds among families, friends, and communities, and island men have been dancing circle dances like the Kalamatianos and the Tsamikos since antiquity. Musicians accompany revelers on stringed instruments like the bouzouki--the modern equivalent of the lyre. While traditional attire is reserved mainly for festive occasions, on some islands people still sport these garments daily. On Lefkada and Crete, it is not unusual to find men wearing vraka, or baggy trousers, and vests, along with the high boots known as stivania. Women wear long, dark, pleated skirts woven on a traditional loom, and long silk scarves or kerchiefs adorn their heads. All the garments are ornamented by hand with rich brocades and elaborate embroidery. All over the Greek Isles, Orthodox priests dress in long black robes, their shadowy figures contrasting with the bright whites, blues, and greens of Greek village architecture.

It is the goings-on between bites that excites the traditional angler as much as when the float goes under.

Angling is a sport, so sporting ethics should apply.

Smile, tip your traditional hat, and enjoy your time by the water.

Traditional angling is a mindset. So,have you set your mind?

Angling is a recreation. It’s supposed to be fun.