Traditional Dress Quotes

She had a taste for sugar, however, and this meant that a doughnut or a cake might follow the sandwich. She was a traditionally built lady, after all, and she did not have to worry about dress size, unlike those poor, neurotic people who were always looking in mirrors and thinking that they were too big. What was too big, anyway? Who was to tell another person what size they should be? It was a form of dictatorship, by the thin, and she was not having any of it. If these thin people became any more insistent, then the more generously sized people would just have to sit on them. Yes, that would teach them! Hah!

A significant number of people believe tribal people still live and dress as they did 300 years ago. During my tenure as principal chief of the Cherokee Nation, national news agencies requesting interviews sometimes asked if they could film a tribal dance or if I would wear traditional tribal clothing for the interview. I doubt they asked the president of the United States to dress like a pilgrim for an interview.

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.

Of all the spirits I have seen, only Elvis and Mr. Sinatra are able to manifest in the garments of their choice. Others haunt me always in whatever they were wearing when they died. This is one reason I will never attend a costume party dressed as the traditional symbol of the New Year, in nothing buy a diaper and a top hat. Welcomed into either Hell or Heaven, I do not want to cross the threshold to the sound of demonic or angelic laughter. ~Odd Thomas

The finished clock is resplendent. At first glance it is simply a clock, a rather large black clock with a white face and a silver pendulum. Well crafted, obviously, with intricately carved woodwork edges and a perfectly painted face, but just a clock. But that is before it is wound. Before it begins to tick, the pendulum swinging steadily and evenly. Then, then it becomes something else. The changes are slow. First, the color changes in the face, shifts from white to grey, and then there are clouds that float across it, disappearing when they reach the opposite side. Meanwhile, bits of the body of the clock expand and contract, like pieces of a puzzle. As though the clock is falling apart, slowly and gracefully. All of this takes hours. The face of the clock becomes a darker grey, and then black, with twinkling stars where numbers had been previously. The body of the clock, which has been methodically turning itself inside out and expanding, is now entirely subtle shades of white and grey. And it is not just pieces, it is figures and objects, perfectly carved flowers and planets and tiny books with actual paper pages that turn. There is a silver dragon that curls around part of the now visible clockwork, a tiny princess in a carved tower who paces in distress, awaiting an absent prince. Teapots that pour into teacups and minuscule curls of steam that rise from them as the seconds tick. Wrapped presents open. Small cats chase small dogs. An entire game of chess is played. At the center, where a cuckoo bird would live in a more traditional timepiece, is the juggler. Dress in harlequin style with a grey mask, he juggles shiny silver balls that correspond to each hour. As the clock chimes, another ball joins the rest until at midnight he juggles twelve balls in a complex pattern. After midnight, the clock begins once more to fold in upon itself. The face lightens and the cloud returns. The number of juggled balls decreases until the juggler himself vanishes. By noon it is a clock again, and no longer a dream.

It’s not just the Taliban killing children. Sometimes it’s drone attacks, sometimes it’s wars, sometimes it’s hunger. And sometimes it’s their own family. In June two girls my age were murdered in Gilgit, which is a little north of Swat, for posting a video online showing themselves dancing in the rain wearing traditional dress and headscarves. Apparently their own stepbrother shot them.

The bad preacher takes the ideas of our own age and tricks them out into the traditional language of Christianity. The core of his thought is merely contemporary; only the superficies is traditional. But your teaching must be timeless at its heart and wear modern dress.

Right-wing women have surveyed the world: they find it a dangerous place. They see that work subjects them to more danger from more men; it increases the risk of sexual exploitation. They see that creativity and originality in their kind are ridiculed; they see women thrown out of the circle of male civilization for having ideas, plans, visions, ambitions. They see that traditional marriage means selling to one man, not hundreds: the better deal. They see that the streets are cold, and that the women on them are tired, sick, and bruised. They see that the money they can earn will not make them independent of men and that they will still have to play the sex games of their kind: at home and at work too. They see no way to make their bodies authentically their own and to survive in the world of men. They know too that the Left has nothing better to offer: leftist men also want wives and whores; leftist men value whores too much and wives too little. Right-wing women are not wrong. They fear that the Left, in stressing impersonal sex and promiscuity as values, will make them more vulnerable to male sexual aggression, and that they will be despised for not liking it. They are not wrong. Right-wing women see that within the system in which they live they cannot make their bodies their own, but they can agree to privatized male ownership: keep it one-on-one, as it were. They know that they are valued for their sex— their sex organs and their reproductive capacity—and so they try to up their value: through cooperation, manipulation, conformity; through displays of affection or attempts at friendship; through submission and obedience; and especially through the use of euphemism—“femininity, ” “total woman, ” “good, ” “maternal instinct, ” “motherly love. ” Their desperation is quiet; they hide their bruises of body and heart; they dress carefully and have good manners; they suffer, they love God, they follow the rules. They see that intelligence displayed in a woman is a flaw, that intelligence realized in a woman is a crime. They see the world they live in and they are not wrong. They use sex and babies to stay valuable because they need a home, food, clothing. They use the traditional intelligence of the female—animal, not human: they do what they have to to survive.

But Ocean was all the traditionally pleasant things a girl might like about a guy, which made his friendliness dangerous to me. I might’ve been an angry teenager, but I wasn’t also blind. I wasn’t magically immune to cute guys, and it had not escaped my notice that Ocean was a superlative kind of good-looking. He dressed nicely. He smelled pleasant. He was very polite. But he and I seemed to come from worlds so diametrically opposed that I knew better than to allow his friendship in my life.

traditional Winterian clothing for women consists of pleated, ivory, floor-length dresses, most of the men wear blue tunics and pants under lengths of white fabric that wrap in an X around their torsos.

oil, including canola 10. Low-fat products, including milk, cheese, salad dressings, cookies, and other baked goods 11. Snacks and desserts—if you want to lose weight

Great leaders asked you to dream for your nation but religious leaders will ask you to wear traditional dress in your dream for the nation

It's good luck!" Winter said suddenly, her eyes bright with mischief. Scarlet paused. "What's good luck?" "On Luna," said Winter, folding her hands as if she were reciting from a wedding etiquette guide, "it's considered good luck for the bride to don her dress for at least an hour for each of the three days leading up to the wedding. It symbolizes her commitment to the marriage. And as your groom is Lunar, I think we should follow some of his traditions, don't you?" "An hour? said Scarlet. "That's really pushing it, don't you think?" Winter shrugged. With a drawn-out sigh, Scarlet said, "Fine, I'll go put it on. But I'm not going to stay in it for an hour. I still have chores to do." She slipped out of the bedroom carrying the dress, and a moment later they heard the click of the bathroom door in the hall. "I've never heard of that tradition before," said Cress. "That's because I made it up," said Winter.

But why is it so . . . aesthetically lacking?” “It’s tradition. The uglier the bridesmaid’s dress, the better the bride looks. Also, it’s a great distraction. Everyone who witnessed me leaving will remember this monstrosity and little else.

Dressing femme to the nines and then hanging on the arm of another woman all night—a fuck-you to straight men—can feel electrifying. And butch confidence, the grit to invert every traditional way a woman is supposed to look is wholly contagious.

A YOUNG STUDENT asked permission to go to a wedding. Rabbi Eliyahu Lopian (1872–1970) asked him if there might be women there dressed immodestly. The student replied that he had prepared a strategy: he wouldn’t look. Rabbi Lopian turned to the student and said, “I’m already over eighty years old, and blind in one eye, yet despite this, I look!

Granny Trill and Granny Wallon were traditional ancients of a kind we won’t see today, the last of that dignity of grandmothers to whom age was its own embellishment. The grandmothers of those days dressed for the part in that curious but endearing uniform which is now known to us only through music-hall. And our two old neighbours, when setting forth on errands, always prepared themselves scrupulously so. They wore high laced boots and long muslin dresses, beaded chokers and candlewick shawls, crowned by tall poke bonnets tied with trailing ribbons and smothered with inky sequins. They looked like starlings, flecked with jet, and they walked in a tinkle of darkness. Those severe and similar old bodies enthralled me when they dressed that way. When I finally became King (I used to think) I would command a parade of grandmas, and drill them, and march them up and down - rank upon rank of hobbling boots, nodding bonnets, flying shawls, and furious chewing faces. They would be gathered from all the towns and villages and brought to my palace in wagon-loads. No more than a monarch’s whim, of course, like eating cocoa or drinking jellies; but far more spectacular any day than those usual trudging guardsmen.

femininity was not exclusive to soft spoken words and fancy dress, and that embracing more traditional “feminine things'' in no way made anyone weaker.

For a woman, respecting tradition isn’t an option when the tradition in question involves the exclusion of women.

According to such a universalist and perennialist perspective, the teachings of Neoplatonism were not a sort of regrettable innovation (as modern classicists would have it), but the faithful perpetuation of pre-Platonic metaphysics put into a new dress. Plato himself was merely a link (albeit crucial) in the Golden Chain of the Pythagorean, Orphic and different Oriental traditions.

The marriage ceremony is sexist beyond parody. The bride appears in a fussy white dress that symbolizes her virtue and virginity, and everyone keeps on remarking on how thin and beautiful she looks. Her father walks her down the aisle to ‘give her away’, and she passes, like property, from one man to another. The minister, who is traditionally a man, gives the man permission to kiss the woman, as if that is in the minister’s authority and the woman has none. The man kisses, the woman is kissed. At the reception, only men are given to speak, while the bride remains seated and silent. Henceforth, the woman will adopt the man’s name, as will their eventual offspring. Despite all this, the wedding day is said to belong to the woman. This, would you believe, is ‘her day’.

At a recent wedding one woman asked why I would agree to wear a traditional-style dress, and before I could answer my friend interjected 'because she studies our traditions and likes them more than we do!

She averted her eyes from his naked chest and reached up to close her window. He lifted his arms, curling his hands around the sash of his own window. Between his upraised arms, he stared at her, and his smile widened. "What's wrong, Lily? Are you shutting your window because you're afraid I'll breathe the same air you do?" She met his gaze across the short distance that separated them. "I didn't know leeches could breathe." He didn't get angry at the insult. Instead, he laughed. "You're a worthy opponent. I don't think I've ever met a woman with a quicker wit than you. If you'd been a man, there's no telling what you might have accomplished." "If I'd been a man, I'd have called you out in the fine old Southern tradition five years ago and shot you. That would have been a fine accomplishment." She slammed the window shut and closed the curtains. Daniel was right, of course. Within minutes, the room became suffocatingly hot. She desperately wanted to open the window again, but she didn't want to give him any victory, no matter how small. So, she waited in the dark as her bedroom became an oven, listening to the clock on her dressing table tick away the minutes. When the clock chimed the quarter hour twice, she got out of bed and walked to the window. He was sure to be asleep by now. She slipped the curtains open, and as quietly as possible, she raised the sash. "Told you so," a sleepy male voice murmured. Lord, she hated him.

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

My maman said I was an old soul, caught up in a past life, which I’d never been able to shake, from the way I dressed, to my shop, and my dreamy obsession with the past. Maybe she was right. Perhaps that’s why I found the loosening of traditions so heartbreaking. It

What You Need to Cut from Your Diet: 1.   Vegetable oil 2.   Added sugar and honey (to tea, coffee, etc.) 3.   Soda 4.   Juice, except fresh squeezed. (Why not just eat the fruit? It’s got more fiber and more antioxidants!) 5.   Energy bars and “health” bars 6.   Boxed cereals 7.   Fried fast foods 8.   Powdered “proteins,” and powdered milk 9.   Salad dressings made with any kind of vegetable oil, including canola 10. Low-fat products, including milk, cheese, salad dressings, cookies, and other baked goods 11. Snacks and desserts—if you want to lose weight

Unfortunately, so many whites have trampled people of color as we ran away from our whiteness that many people of color are highly suspect when whites demonstrate an interest in their culture and participate in traditional ceremonies and practices or wear their cultural symbols and dress.

Surely, our greatest parental hope is that our children attain a state of righteousness. It is the only sure road to happiness. But to attain such a state requires that they be decent as well as compliant. I know many, many young people who are not "righteous" in the usual sense. But they are wonderfully decent people with many praiseworthy qualities. They are not "devout" in the sense that they attend church faithfully, dress or groom themselves traditionally, or publicly declare their devotions, but they are kind, honest, hard working, concerned for others, and unselfish.

TO RECAP Limit your decisions by making certain choices once and then never again. Deciding once doesn’t make you a robot but leaves more time for you to be human. You can decide once in any area, including giving gifts, getting dressed, making meals, cleaning the house, and creating traditions.

It's Also Tradition to Wear White,I Study Myself in The Mirror Now,as Annabelle Curls My Hair. My Dress is Strapless,Layers of ivory chiffon Floating to The Floor.a Necklace of Diamonds and Rubies Sparkles at My Throat Garnet Leans Against The Newel Post and Whistles As I Come Down The Stairs. My Cheeks Flush. Have You Been To The Royal Palace Yet? Garnet Asks Me.I Stare at Him for a Second Wondering if He's Joking. Yes, I Say Slowly. You Bumped Into Me at The Exetor's Ball. Did I? Garnet's Eyebrows Pinch Together. Huh Well,You Haven't Seen Anytging Until You've Seen The Winter Ball Decorations. We are Escorted to a Extension Made Entirely of Glass. It is Lit with Thousands of Candles. Giving The Room a Beautiful Golden Glow. The Floor is Made Out Of Blue Glass and Enormous Ice Sculptures Glitter in The Flickering Light. I See What Garnet Meant-The Whole Effect is Magnificent.

It's Also Tradition to Wear White,I Study Myself in The Mirror Now,as Annabelle Curls My Hair. My Dress is Strapless,Layers of ivory chiffon Floating to The Floor.a Necklace of Diamonds and Rubies Sparkles at My Throat Garnet Leans Against The Newel Post and Whistles As I Come Down The Stairs. My Cheeks Flush.  Have You Been To The Royal Palace Yet? Garnet Asks Me.I Stare at Him for a Second Wondering if He's Joking. Yes, I Say Slowly. You Bumped Into Me at The Exetor's Ball. Did I? Garnet's Eyebrows Pinch Together. Huh Well,You Haven't Seen Anything Until You've Seen The Winter Ball Decorations. We are Escorted to a Extension Made Entirely of Glass. It is Lit with Thousands of Candles. Giving The Room a Beautiful Golden Glow. The Floor is Made Out Of Blue Glass and Enormous Ice Sculptures Glitter in The Flickering Light. I See What Garnet Meant-The Whole Effect is Magnificent.” 

Throughout His ministry Jesus gave commandments. And He taught, “If ye love me, keep my commandments” (John 14:15; see also verses 21, 23). He affirmed that keeping His commandments would require His followers to leave what He called “that which is highly esteemed among men” (Luke 16:15) and “the tradition of men” (Mark 7:8; see also verse 13). He also warned, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). As the Apostle Peter later declared, the followers of Jesus were to be “a peculiar people” (1 Peter 2:9). Latter-day Saints understand that we should not be “of the world” or bound to “the tradition of men,” but like other followers of Christ, we sometimes find it difficult to separate ourselves from the world and its traditions. Some model themselves after worldly ways because, as Jesus said of some whom He taught, “they loved the praise of men more than the praise of God” (John 12:43). These failures to follow Christ are too numerous and too sensitive to list here. They range all the way from worldly practices like political correctness and extremes in dress and grooming to deviations from basic values like the eternal nature and function of the family. Jesus’s teachings were not meant to be theoretical. . . . Following Christ is not a casual or occasional practice but a continuous commitment and way of life that applies at all times and in all places.

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.

The sad truth is that Trump owes his victory to a very dark turn in American conservatism. Unlike right wing ideologues of old, who at least tried to portray themselves as stabilizing and constructive, the right in the era of Trump is a movement of annihilation. They are bigoted, sexist, and mean, and often don;t even try to dress these destructive impulses up in the garb of tradition or religion. They delight in cruelty for its own sake. Building something positive has no real value in this new right wing. Pissing off perceived enemies, such as feminists and liberals, is the only real political goal worth fighting for. They are, in other words, a nation of trolls.

Bluegrass is the other side of heavy metal. Both are musical forms steeped in tradition. They are the two forms of music that visually and audibly have not changed in decades. People in their respective fields still dress like Bill Monroe and Ronnie James Dio. Both forms have a traditional instrumental lineup and a parochial adherence to form.

usually rents a white dress that’s been worn hundreds of times. The man wears something clean that’s not mining clothes. They fill out some forms at the Justice Building and are assigned a house. Family and friends gather for a meal or bit of cake, if it can be afforded. Even if it can’t, there’s always a traditional song we sing as the new couple

Back in New York, my dad refused to admit that he had a wife, much less a daughter on the way. This fantasy came to an end when he picked up his mail to find a postcard from a grinning woman, with a swelling belly, firing off automatic weapons with a group of equally happy Uzbek men. The caption read, 'Enjoying the afternoon with your daughter!' On July 19, exactly four weeks before I was born, my father opened the door to find a woman wearing a burka, the traditional dress of Iran. When my mother finally went into labor at St. Luke's-Roosevelt Hospital, my dad was finally forced to venture outside his circle of comfort. Having done so—and meeting me—he realized it wasn't so bad out there.

She wore a dress of white satin, elegant and unusual in its simplicity, with no fussy ruffles and frills to distract from the lovely shape of her figure. Instead of wearing the traditional veil, she had drawn the sides of her hair up to the crown of her head and let the rest cascade down her back in long golden coils. Her only ornamentation was a tiara of graduated diamond stars, which Tom had sent upstairs that morning as a Christmas gift. The wealth of rose-cut gems glittered madly in the candlelight, but they couldn't eclipse her sparkling eyes and radiant face. She looked like a snow queen walking through a winter forest, too beautiful to be entirely human. And there he stood, with his heart in his fist.

She was of traditional build herself, but her figure was largely concealed by the folds of a generously cut shift dress made out of a flecked green fabric. It was like a tent, thought Mma Ramotswe--a camouflage tent of the sort that the Botswana Defence Force might use. But I do not sit in judgement on the dresses of others, she told herself, and a tent was a practical enough garment, if that is what one felt comfortable in.

A rustle of wings and a hawk feather drifts down to me. Snatching it from the air, I look up into the trees, but nothing’s there. So I tuck the feather into my hair. “What are you doing?” My stomach leaps into my throat, and I jump up, stumbling backward, and fall on my butt in the middle of the path. In the tree above me, a teenage boy perches on a branch. He’s dressed in traditional deerskin breeches, a talon necklace around his neck, but rather than moccasins, his feet are bare. He is shirtless, and lean muscles cord his body. His intense eyes capture my attention. They’re like golden fathomless pools. I could get lost in them. “Don’t your feet get hurt, walking barefoot on the forest floor?” I ask. “I rarely walk.” He drops down in front of me. His face is so close that I take a step back and thump into a tree. He leans toward me and sniffs. “You smell different. What are you?” “I’m a girl.” I can’t take my gaze from his. “No, humans stink. You smell…” He sniffs my hair and grins. “You smell good.” “Is there a reason that you’re invading my space? I have somewhere to be.” My voice cracks. He tugs one of my braids and winks at me. My pulse quickens, and my breath catches in my throat. His eyes study me with intensity, and he leans closer. Is he going to kiss me?

THE MEETING" "Scant rain had fallen and the summer sun Had scorched with waves of heat the ripening corn, That August nightfall, as I crossed the down Work-weary, half in dream. Beside a fence Skirting a penning’s edge, an old man waited Motionless in the mist, with downcast head And clothing weather-worn. I asked his name And why he lingered at so lonely a place. “I was a shepherd here. Two hundred seasons I roamed these windswept downlands with my flock. No fences barred our progress and we’d travel Wherever the bite grew deep. In summer drought I’d climb from flower-banked combe to barrow’d hill-top To find a missing straggler or set snares By wood or turmon-patch. In gales of March I’d crouch nightlong tending my suckling lambs. “I was a ploughman, too. Year upon year I trudged half-doubled, hands clenched to my shafts, Guiding my turning furrow. Overhead, Cloud-patterns built and faded, many a song Of lark and pewit melodied my toil. I durst not pause to heed them, rising at dawn To groom and dress my team: by daylight’s end My boots hung heavy, clodded with chalk and flint. “And then I was a carter. With my skill I built the reeded dew-pond, sliced out hay From the dense-matted rick. At harvest time, My wain piled high with sheaves, I urged the horses Back to the master’s barn with shouts and curses Before the scurrying storm. Through sunlit days On this same slope where you now stand, my friend, I stood till dusk scything the poppied fields. “My cob-built home has crumbled. Hereabouts Few folk remember me: and though you stare Till time’s conclusion you’ll not glimpse me striding The broad, bare down with flock or toiling team. Yet in this landscape still my spirit lingers: Down the long bottom where the tractors rumble, On the steep hanging where wild grasses murmur, In the sparse covert where the dog-fox patters.” My comrade turned aside. From the damp sward Drifted a scent of melilot and thyme; From far across the down a barn owl shouted, Circling the silence of that summer evening: But in an instant, as I stepped towards him Striving to view his face, his contour altered. Before me, in the vaporous gloaming, stood Nothing of flesh, only a post of wood.

In times of long established peace, when the tradition of generations has established the illusion of the profoundest human security, men's minds are not greatly distressed by grotesqueness and absurdity in their political forms. It is all part of the humour and the good-humour of life. When one believes that all the tigers in the jungle are dead, it is quite amusing to walk along the jungle paths in a dressing-gown with a fan instead of a gun.

We say we want revival . . . but on our terms. We don’t pray this way, but this is what our hearts are saying to God: “Come Holy Spirit . . . but only if you promise in advance to do things the way we have always done them in our church.” “Come Holy Spirit . . . but only if I have some sort of prior guarantee that when you show up you won’t embarrass me.” “Come Holy Spirit . . . but only if your work of revival is one that I can still control, one that preserves intact the traditions with which I am comfortable.” “Come Holy Spirit . . . but only if your work of revival is neat and tidy and dignified and understandable and above all else socially acceptable.” “Come Holy Spirit . . . but only if you plan to change others; only if you make them to be like me; only if you convict their hearts so they will live and dress and talk like I do.” “Come Holy Spirit . . . but only if you let us preserve our distinctives and retain our differences from others whom we find offensive.

taking it,’ he said as he fumbled for his wallet to pay for the bottle. With that, he grabbed June’s hand and practically lifted her up. ‘Come on, we’re going.’ June had another fit of the giggles. It was the longest mile for Pope. The valet was surprised to see them again so soon. They got into the elevator, only to have to wait ‘til they got back to the room before he could rip the dress off her. With them in the elevator car were a Chinese couple and their six-year-old son. Pope used June as a human shield to hide his erection, but to get even, he kept rubbing his hardness against her backside. She desperately tried to stop laughing but failed miserably, causing the family to wonder what was so funny. Thank God for magnetic keys, because if he’d had to fumble with a traditional key to open the door, he was certain that they would just have to do it right there. The rest of the evening was consumed with passion that was fiery, unreserved, and delirious. ‘I can’t remember having

The plane banked, and he pressed his face against the cold window. The ocean tilted up to meet him, its dark surface studded with points of light that looked like constellations, fallen stars. The tourist sitting next to him asked him what they were. Nathan explained that the bright lights marked the boundaries of the ocean cemeteries. The lights that were fainter were memory buoys. They were the equivalent of tombstones on land: they marked the actual graves. While he was talking he noticed scratch-marks on the water, hundreds of white gashes, and suddenly the captain's voice, crackling over the intercom, interrupted him. The ships they could see on the right side of the aircraft were returning from a rehearsal for the service of remembrance that was held on the ocean every year. Towards the end of the week, in case they hadn't realised, a unique festival was due to take place in Moon Beach. It was known as the Day of the Dead... ...When he was young, it had been one of the days he most looked forward to. Yvonne would come and stay, and she'd always bring a fish with her, a huge fish freshly caught on the ocean, and she'd gut it on the kitchen table. Fish should be eaten, she'd said, because fish were the guardians of the soul, and she was so powerful in her belief that nobody dared to disagree. He remembered how the fish lay gaping on its bed of newspaper, the flesh dark-red and subtly ribbed where it was split in half, and Yvonne with her sleeves rolled back and her wrists dipped in blood that smelt of tin. It was a day that abounded in peculiar traditions. Pass any candy store in the city and there'd be marzipan skulls and sugar fish and little white chocolate bones for 5 cents each. Pass any bakery and you'd see cakes slathered in blue icing, cakes sprinkled with sea-salt.If you made a Day of the Dead cake at home you always hid a coin in it, and the person who found it was supposed to live forever. Once, when she was four, Georgia had swallowed the coin and almost choked. It was still one of her favourite stories about herself. In the afternoon, there'd be costume parties. You dressed up as Lazarus or Frankenstein, or you went as one of your dead relations. Or, if you couldn't think of anything else, you just wore something blue because that was the colour you went when you were buried at the bottom of the ocean. And everywhere there were bowls of candy and slices of special home-made Day of the Dead cake. Nobody's mother ever got it right. You always had to spit it out and shove it down the back of some chair. Later, when it grew dark, a fleet of ships would set sail for the ocean cemeteries, and the remembrance service would be held. Lying awake in his room, he'd imagine the boats rocking the the priest's voice pushed and pulled by the wind. And then, later still, after the boats had gone, the dead would rise from the ocean bed and walk on the water. They gathered the flowers that had been left as offerings, they blew the floating candles out. Smoke that smelt of churches poured from the wicks, drifted over the slowly heaving ocean, hid their feet. It was a night of strange occurrences. It was the night that everyone was Jesus... ...Thousands drove in for the celebrations. All Friday night the streets would be packed with people dressed head to toe in blue. Sometimes they painted their hands and faces too. Sometimes they dyed their hair. That was what you did in Moon Beach. Turned blue once a year. And then, sooner or later, you turned blue forever.

How can a man know what being a female feels like, when he's not female? The answer is - he can't. He can only have an idea based on the way he perceives the opposite sex, and since every man has his own ideas, this makes the definition of 'woman' illusive. What's more, given that men have traditionally viewed women as weak, submissive and empty headed sex objects who wear dresses, makeup and have long hair, men who claim to be women often emulate feminine gender stereotypes in order to substantiate their claim to womanhood.

Traditional feminism would tell you that we should concentrate on the big stuff like pay inequality, female circumcision in the Third World, and domestic abuse. And they are, obviously, pressing and disgusting and wrong, and the world cannot look itself squarely in the eye until they're stopped. But all those littler, stupider, more obvious day-to-day problems with being a woman are, in many ways, just as deleterious to women's peace of mind. It is the "Broken Windows" philosophy, transferred to female inequality. In the Broken Windows theory, if a single broken window on an empty building is ignored and not repaired, the tendency is for vandals to break a few more windows. Eventually, they may break into the building and light fires, or become squatters. Similarly, if we live in a climate where female pubic hair is considered distasteful, or famous and powerful women are constantly pilloried for being too fat or too thin, or badly dressed, then, eventually, people start breaking into women, and lighting fires in them. Women will get squatters. Clearly, this is not a welcome state of affairs.

No one wants to learn an instrument, Rachel. It's grueling repetition. And besides, you're too old to start. Concert violinists who learn the traditional way begin when they're six or seven." Risa can't help but listen to the irritating conversation taking place between the well-dressed woman and her fashionably disheveled teenage daughter. "It's bad enough they'd be messing in my brain and giving me a NeuroWeave," the girl whines. "But why do I have to have the hands, too? I like my hands!" The mother laughs. "Honey, you've got your father's stubby, chubby little fingers. Trading up will only do you good in life, and it's common knowledge that a musical NeuroWeave requires muscle memory to complete the brain-body connection." "There are no muscles in the fingers!" the girl announces triumphantly. "I learned that in school." The mother gives her a long-suffering sigh. "Think of them like a pair of gloves, Rachel. Fancy silk gloves, like a princess wears." Risa can't stand it anymore. Making sure she's low enough so that her face can't be seen, she gets up, and as she walks past them, she says, "You'll have someone else's fingerprints.

Ubuntu is part of our culture Ubuntu was taught at home Ubuntu was taught in schools Ubuntu was taught in the community Ubuntu was taught in church. Today Ubuntu is nowhere to be found. Because we think being civil, educated, cool, and modern means forgetting who we are and what we are. Leaving behind our culture and heritage. Before we dress nice. Ubuntu is the root and heart of our heritage and that we need to celebrate every day. The world is getting messed up, dark and a bad place, because we lack Ubuntu. We all need the spirit of Ubuntu in us and that is our heritage.

On one occasion, an ancient great-aunt of mine, hieratically assuming a head-dress of feather and globules of jet, required me to accompany her to the beehives. ‘But you surely don't need a hat, Aunt Jane! They're only at the end of the garden.’ ‘It is the custom,’ she said, grandly. ‘Put a scarf over your head.’ Arrived, she stood in silence for a moment. Then — ‘I have to tell you,’ she said, formally, ‘that King George V is dead. You may be sorry, but I am not. He was not an interesting man. Besides,’ she added — as though the bees needed the telling! — ‘everyone has to die’.

Some Populists also believed that national salvation could be hastened by eating black bread, dressing up as peasants, living among peasants and adopting the traditions of the peasant commune. In fact, the ancient modes of rural life were already disintegrating, and the peasants, disturbed by this bizarre behavior of their social superiors, were often hostile toward the Populists. Rather than rise up, they either responded with indifference or reported the young revolutionaries to the police. Disappointed, some Populists turned to violence as a means of accelerating the revolution.

I sprinted into the conference room as my boss, and the owner of this law firm, Cherie Poitras, grabbed her client around the waist, a woman dressed to the nines in high heels and a cream suit. The woman had actually crawled up on the conference table and lunged for her husband. Cherie and I wrestled her off, but not before the husband’s attorney put him in a headlock to keep him from strangling his soon-to-be ex-wife. Even in a headlock, the husband, a local politician who stressed the sanctity of marriage and traditional values, struggled to get at his wife, his arms and legs flailing around...

this reaction. This was on college campuses, exactly the kind of environment where I had expected curiosity, lively debate, and, yes, the thrill and energy of like-minded activists. Instead almost every campus audience I encountered bristled with anger and protest. I was accustomed to radical Muslim students from my experience as an activist and a politician in Holland. Any time I made a public speech, they would swarm to it in order to shout at me and rant in broken Dutch, in sentences so fractured you wondered how they qualified as students at all. On college campuses in the United States and Canada, by contrast, young and highly articulate people from the Muslim student associations would simply take over the debate. They would send e-mails of protest to the organizers beforehand, such as one (sent by a divinity student at Harvard) that protested that I did not “address anything of substance that actually affects Muslim women’s lives” and that I merely wanted to “trash” Islam. They would stick up posters and hand out pamphlets at the auditorium. Before I’d even stopped speaking they’d be lining up for the microphone, elbowing away all non-Muslims. They spoke in perfect English; they were mostly very well-mannered; and they appeared far better assimilated than their European immigrant counterparts. There were far fewer bearded young men in robes short enough to show their ankles, aping the tradition that says the Prophet’s companions dressed this way out of humility, and fewer girls in hideous black veils. In the United States a radical Muslim student might have a little goatee; a girl may wear a light, attractive headscarf. Their whole demeanor was far less threatening, but they were omnipresent. Some of them would begin by saying how sorry they were for all my terrible suffering, but they would then add that these so-called traumas of mine were aberrant, a “cultural thing,” nothing to do with Islam. In blaming Islam for the oppression of women, they said, I was vilifying them personally, as Muslims. I had failed to understand that Islam is a religion of peace, that the Prophet treated women very well. Several times I was informed that attacking Islam only serves the purpose of something called “colonial feminism,” which in itself was allegedly a pretext for the war on terror and the evil designs of the U.S. government. I was invited to one college to speak as part of a series of

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.

Augustus, who in almost everything save his ambition was deeply conservative, had far too much respect for tradition ever to think of having such a venerable memorial removed from the Forum. Nevertheless, the statue of Marsyas was troubling to him on a number of levels. At Philippi, where his own watchword had been ‘Apollo’, that of his opponents had been ‘liberty’. Not only that, but Marsyas was believed by his devotees to have been sprung from his would-be flayer’s clutches by a rival god named Liber, an anarchic deity who had taught humanity to enjoy wine and sexual abandon, whose very name meant ‘Freedom’, and who – capping it all – had been worshipped by Antony as his particular patron. The clash between the erstwhile Triumvirs had been patterned in the heavens. Antony, riding in procession through Cleopatra’s capital, had done so dressed as Liber, ‘his head wreathed in ivy, his body draped in a robe of saffron gold’.89 Visiting Asia Minor, where in ancient times the contest between Apollo and Marsyas had been staged, he had been greeted by revellers dressed as satyrs. The night before his suicide, ghostly sounds of music and laughter had filled the Egyptian air; ‘and men said that the god to whom Antony had always compared himself, and been most devoted, was abandoning him at last’.

The finished clock is resplendent. At first glance it is simply a clock, a rather large black clock with a white face and a silver pendulum. Well crafted, obviously, with intricately carved woodwork edges and a perfectly painted face, but just a clock. But that is before it is wound. Before it begins to tick, the pendulum swinging steadily and evenly. Then, then it becomes something else. The changes are slow. First, the color changes in the face, shifts from white to grey, and then there are clouds that float across it, disappearing when they reach the opposite side. Meanwhile, bits of the body of the clock expand and contract, like pieces of a puzzle. As though the clock is falling apart, slowly and gracefully. All of this takes hours. The face of the clock becomes a darker grey, and then black, with twinkling stars where the numbers had been previously. The body of the clock, which has been methodically turning itself inside out and expanding, is now entirely subtle shades of white and grey. And it is not just pieces, it is figures and objects, perfectly carved flowers and planets and tiny books with actual paper pages that turn. There is a silver dragon that curls around part of the now visible clockwork, a tiny princess in a carved tower who paces in distress, awaiting an absent prince. Teapots that pour into teacups and minuscule curls of steam that rise from them as the seconds tick. Wrapped presents open. Small cats chase small dogs. An entire game of chess is played. At the center, where a cuckoo bird would live in a more traditional timepiece, is the juggler. Dressed in harlequin style with a grey mask, he juggles shiny silver balls that correspond to each hour. As the clock chimes, another ball joins the rest until at midnight he juggles twelve balls in a complex pattern. After midnight the clock begins once more to fold in upon itself. The face lightens and the clouds return. The number of juggled balls decreases until the juggler himself vanishes. By noon it is a clock again, and no longer a dream. A

He had a face like the north face of the Eiger by the time we’d got to the bit where the three wise men were reviled as capitalist pigs. He took Miss Elf into the showers and had a ‘Quiet Word’. We all heard every word he shouted. He said he wanted to see a traditional Nativity play, with a Tiny Tears doll playing Jesus and three wise men dressed in dressing gowns and tea towels. He threatened to cancel the play if Mary, alias Pandora, continued to go into simulated labour in the manger. This is typical of Scruton, he is nothing but a small-minded, provincial, sexually-inhibited fascist pig. How he rose to become a headmaster I do not know. He has been wearing the same hairy green suit for three years.

Strong, good smells clash with each other, garlic against cinnamon, savory against sweet. Two dressings, Ma's traditional corn bread version as well as the stuffing she made last year for a change of pace, a buttery version with cherries and sausage and hazelnuts. The herb-brined turkey, probably larger than we need, and a challenge to manhandle into and out of the refrigerator. A deep dish of creamy, smooth mashed potatoes, riced and dried to make them thirsty, then plumped back up with warmed cream and butter. For dessert, a mocha cake I came up with one day. In the batter is barely sweetened chocolate and dark, strong coffee. The layers are sealed together with more chocolate, warmed up with a hint of ancho powder.

When the soldiers dress Jesus up in a purple robe, they do so in order to mock him, but John tells us of it in order to declare that Jesus is indeed the one in purple, the one before whom the nations will bow. Pilate circles around the possibility that Jesus is in some sense “king of the Jews,” but without realizing that, according to the Jews’ own ancient traditions, their king is to be king of the whole world. John knows that he is telling a story of someone dying the death of a criminal. He is determined that his readers will “hear” the story also as the death of the rightful king. Jesus’s kingdom will not come by violence (18:36). It will come through his own death. When he is lifted up from the earth, he will draw all people to himself (12:32).

If your head is spinning from all this chemistry, the take-home is quite simple: since for every instance of vegetable oil use there’s a far better and tastier alternative, why not just go with a healthier, tastier fat? Switch out the canola oil dressing for an olive oil alternative. If you can’t find one, make one yourself (see recipes in Chapter 13). Instead of the usual brand-name mayo, have a taste of Primal Kitchen’s new mayo product, which I can tell you is pretty good. At your local restaurant, where they no doubt fry the fish in a vegetable oil or “blended oil,” ask if they can cook yours using butter. If you want to make yourself a batch of home-fries, make sure it’s either peanut oil or (if you can afford it) duck fat, and that you change the oil after every couple uses.

You’re probably going to lose your V that night anyway, so I’ll be the last thing you’ll be thinking about.” “I wasn’t planning on having sex on prom night!” I hiss. My eyes dart over at Lucas, who is looking at me, bug-eyed. “Lara Jean…you and Kavinsky haven’t had sex yet?” I look to make sure no one’s in the hallway listening. “No, but please don’t tell anybody. Not that I’m ashamed of it or anything. I just don’t want everyone knowing my business.” “I get it, obviously, but wow,” he says, still sounding shocked. “That’s…wow.” “Why is it so wow?” I ask him, and I can feel my cheeks warming. “He’s so…hot.” I laugh. “That’s true.” “There’s a reason why having sex on prom night is a thing,” Chris says. “I mean, yes, it’s tradition, but also, everybody’s dressed up, you get to stay out all night…Most of these people will never look as good as they do on prom night, grooming-wise, and that’s sad. All these lemmings getting their manis and their pedis and their blowouts. So basic.” “Don’t you get blowouts?” Lucas says. Chris rolls her eyes. “Of course.” I say, “Then why are you judging other people for--” “Look, that’s not my point here. My point is…” She frowns. “Wait, what were we talking about?” “Blowouts, manis, lemmings?” Lucas says. “Before that.” “Sex?” I suggest. “Right! My point is, losing your virginity on prom night is a cliché, but clichés are clichés for a reason. There’s a practicality to it. You get to stay out all night, you look great, et cetera, et cetera. It just makes sense.” “I’m not having sex for the first time because it’s convenient and my hair looks good, Chris.” “Fair enough.

I saw the power this respect holds in traditional cultures on our family sabbatical to Thailand and Bali. My daughter Caroline studied Balinese dance for two months with a wonderful teacher, and he proposed to stage a farewell recital for her at his school, which is also his home. When we arrived, they set up the stage, got the music ready, and then started to dress Caroline. They took a very long time dressing a six-year-old whose average attention span is about five minutes. First they draped her in a silk sarong, with a beautiful chain around her waist. Then they wrapped embroidered silk fifteen times around her chest. They put on gold armbands and bracelets. They arranged her hair and put golden flowers in it. They put on more makeup than a six-year-old could dream of. Meanwhile, I sat there getting impatient, the proud father eager to take pictures. It was getting dark. “When are they going to finish dressing her and get on with the recital?” Thirty minutes, forty-five minutes. Finally the teacher’s wife came out and took off her own golden necklace and put it around my daughter’s neck. Caroline was thrilled. When I let go of my impatience, I realized what a wonderful thing was happening. In Bali, whether a dancer is six or twenty-six, she is equally honored and respected. She is an artist who performs not for the audience but for the gods. The level of respect that Caroline was given as an artist allowed her to dance beautifully. Imagine how you would feel if you were given that respect as a child. We need to learn respect for ourselves, for one another, to value our children through valuing their bodies, their feelings, their minds. Children may be limited in what they can do, but their spirit isn’t limited.

[...] For instance, a gay man who played with dolls in his childhood, dresses pink and engages in anal sex with another man triggers a gender prejudice, by proxy rather than based on a characteristic of their own, like racism and classism do: dolls and pink are traditionally associated with the feminine sphere, anal sexuality has a higher stigma mainly because a more visible power level play comes into effect (with a dominant and a submissive role) than other sex positions. Consequently, when a man crosses his "designated" gender role boundary of masculinity, strength, dominance into femininity, weakness, submission, then he is no longer valued as a human being, for the man has become [or is] a woman. Therefore, homophobia and transphobia are actually by-products of misogyny, which is is turn gynophobic whitewashing, deeply rooted in the dominant ideology of patriarchy and historical sexism.

The key to this risotto is Japanese peppers of all things?!" "It's sharp, refreshing aroma highlights the mellow body of the cheese... while making the eel's umami flavor flash like an explosion!" "And that one key ingredient that quietly ties it all together... ... is garlic!" "Garlic?! In traditional Japanese cuisine?! That's almost unheard of!" "Those are special smoked garlic chips a junior of mine made. They were smoked using wood from a walnut tree, which is known to emphasize seafood flavors well. By lightly crushing those chips and sprinkling them on as a topping, I added a pleasantly crunchy texture to the dish. But the most critical feature of my dish... is that I broiled the eel using the Kansai region Kabayaki style. Unlike the Kanto region style, there's no steaming step. Leaving all that oil in gives the eel a more fragrant aroma with a heavier texture and stronger flavor... ... meaning it pairs much more naturally with a flavor as powerful as garlic. *Steaming the eel makes much of its natural oil seep out, leaving the flesh light and fluffy.* But what makes these chips so extraordinary... is that they're infused with Ibusaki's earnest passion and the pure sweat of his helpers, Aoki and Sato. There's no way they could not be delicious!" "Ew! Don't say they're infused with sweat! That's gross!" "This much alone is already an impressively polished gourmet course. What's in store for us in that teapot?" "That is eel-liver broth, my lady. I dressed the eel's liver and then sautéed it in olive oil with some smoked garlic chips. Then I poured the sake Sakaki and Marui made over the top and let the alcohol cook off before adding bonito stock to make a broth. It matches beautifully with the cheese that Yoshino and Nikumi made, creating a soft flavor with a splendid aftertaste.

...politicians more and more became sensitive to the idea that high-level corporate prosecutions can result in serious vote-losing public relations consequences, if they’re bungled in spectacular enough fashion. Thus as the years passed, politicians more and more often appointed people who were essentially other politicians to jobs traditionally occupied by hard-core career-prosecutor types. The transformation would be similar to the one that had gone on in the media in the 1990s and 2000s, when the press went from being the home of middle-class ascetic cranks who hated everyone and dressed like overcaffeinated Jesuits (always with food stains on their ties) to being a destination profession for young Ivy Leaguers who saw a journalism career as a gateway to high society. The same process was now about to transform the federal law enforcement system, thanks in large part to new president Obama, who ushered in a herd of Ivy Leaguers and high-powered corporate defense lawyers to be his top crime-fighting officials.

For the second day running you have burnt my toast!” Let me explain this ludicrous remark. You were this particular prefect’s fag. That meant you were his servant, and one of your many duties was to make toast for him every day at teatime. For this, you used a long three-pronged toasting fork, and you stuck the bread on the end of it and held it up before an open fire, first one side, then the other. But the only fire where toasting was allowed was in the library, and as teatime approached, there were never less than a dozen wretched fags all jostling for position in front of the tiny grate. I was no good at this. I usually held it too close and the toast got burnt. But as we were never allowed to ask for a second slice and start again, the only thing to do was to scrape the burnt bits off with a knife. You seldom got away with this. The prefects were expert at detecting scraped toast. You would see your own tormentor sitting up there at the top table, picking up his toast, turning it over, examining it closely as though it were a small and very valuable painting. Then he would frown, and you knew you were for it. So now it was night-time and you were down in the changing room in your dressing gown and pajamas, and the one whose toast you had burnt was telling you about your crime. “I don’t like burnt toast.” “I held it too close. I’m sorry.” “Which do you want? Four with the dressing gown on, or three with it off.” “Four with it on,” I said. It was traditional to ask this question. The victim was always given a choice. But my own dressing gown was made of thick brown camel’s hair, and there was never any question in my mind that this was the better choice. To be beaten in pajamas only was a very painful experience, and your skin nearly always got broken. But my lovely dressing gown stopped that from happening. The prefect knew, of course, all about this, and therefore whenever you chose to take an extra stroke and kept the dressing gown on, he beat you with every ounce of his strength. Sometimes he would take a little run, three or four neat steps on his toes, to gain momentum and thrust, but either way, it was a savage business.

Good morning.' Cassian's fingers idly smoothed her hair. 'Good morning to you, too.' He glanced toward the mantel- the small wooden clock in its centre, then lurched up. 'Shit.' Nesta frowned. 'You have somewhere to be?' He was already hopping into his pants, scanning the floor for the rest of his clothes. Nesta silently pointed to the other side of the bed, where his shirt lay atop her dress. 'Snowball fight. I'll be late.' Nesta had to unload every word of his statement. But she could only ask. 'What?' 'Annual tradition, with Rhys and Az. We go up tot he mountain cabin- remind me to take you there one day- and... Well, it's a long story, but we've done it pretty much every year for centuries, and I haven't won in years. If I don't win this year, I will never hear the end of it.' All of this was said while shoving himself into his shirt, leather jacket, and boots. Nesta just laughed. 'You three- the most feared warriors in all the land- have an annual snowball fight?' Cassian reached the door, throwing her a wicked grin. 'Did I mention we take a steam in the birchin attached to the cabin afterward?' From that wicked grin, she knew he meant completely naked.

America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves. To quote the American humorist Kin Hubbard, 'It ain’t no disgrace to be poor, but it might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'if you’re so smart, why ain’t you rich?' There will also be an American flag no larger than a child’s hand – glued to a lollipop stick and flying from the cash register. America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves To quote the American humorist Kin Hubbard, 'It ain't no disgrace to be poor, but might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'If you're so smart, why ain't You rich? ' There will also be an American flag no larger than a child's hand-glued to a lollipop stick and, flying from the cash register. Americans, like human beings everywhere, believe many things that are obviously untrue, the monograph went on. Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent, is a mass of undignified poor. They do not love one another because they do not love themselves. Once this is understood the disagreeable behavior of American enlisted men in German prisons ceases to be a mystery. Every other army in history, prosperous or not, has attempted to clothe even its lowliest soldiers so as to make them impressive to themselves and others as stylish experts in drinking and copulation and looting and sudden death. The American Army, however, sends its enlisted men out to fight and die in a modified business suit quite evidently made for another man, a sterilized but unpressed gift from a nose-holding charity which passes out clothing to drunks in the slums. When a dashingly-clad officer addresses such a frumpishly dressed bum, he scolds him, as an officer in an army must. But the officer's contempt is not, as in 'other armies, avuncular theatricality. It is a genuine expression of hatred for the poor, who have no one to blame for their misery but themselves. A prison administrator dealing with captured American enlisted men for the first time should be warned: Expect no brotherly love, even between brothers. There will be no cohesion between the individuals. Each will be a sulky child who often wishes he were dead.

It takes the better part of those months for Herr Thiessen to complete the clock. He works on little else, though the sum of money involved makes the arrangement more than manageable. Weeks are spent on the design and the mechanics. He hires an assistant to complete some of the basic woodwork, but he takes care of all the details himself. Herr Thiessen loves details and he loves a challenge. He balances the entire design on that one specific word Mr. Barris used. Dreamlike. The finished clock is resplendent. At first glance it is simply a clock, a rather large black clock with a white face and a silver pendulum. Well crafted, obviously, with intricately carved woodwork edges and a perfectly painted face, but just a clock. But that is before it is wound. Before it begins to tick, the pendulum swinging steadily and evenly. Then, then it becomes something else. The changes are slow. First, the color changes in the face, shifts from white to grey, and then there are clouds that float across it, disappearing when they reach the opposite side. Meanwhile, bits of the body of the clock expand and contract, like pieces of a puzzle. As thought clock is falling apart, slowly and gracefully. All of this takes hours. The face of the clock becomes a darker grey, and then black, with twinkling stars where the numbers had been previously. The body of the clock, which has been methodically turning itself inside out and expanding, is now entirely subtle shades of white and grey. And it is not just pieces, it is figures and objects, perfectly carved flowers and planets and tiny books with actually paper pages that turn. There is a silver dragon curls around part of the now visible clockwork, a tiny princess in a carved tower who paces in distress awaiting an absent prince. Teapots that our into teacups and minuscule curls of steam that rise from them as the seconds tick. Wrapped presents open. Small cats chase small dogs. An entire game of chess is played. At the center, where a cuckoo bird would live in a more traditional timepiece, is the juggler. Dressed in harlequin style with a grey mask, he juggles shiny silver balls that correspond to each hour. As the hour chimes, another ball joins the rest until at midnight he juggles twelve balls in a complex pattern. After midnight the clock begins once more to fold in upon itself. The face lightens and the colds return. The number of juggled balls decreases until the juggler himself vanishes. By noon it is a clock again, and no longer a dream.

When Kate Middleton stepped onto the stage, the landscape had changed beyond recognition from the genteel tradition of portraiture of centuries past. News was no longer reported day by day on the front pages of newspapers, but minute by minute via websites and social media. Anyone, anywhere in the world, could discover what Kate was wearing within an hour of her stepping out, with dozens of images capturing every outing from all imaginable angles. In this unique combination of circumstances, the scene was set for the future Duchess of Cambridge - a sporty, middle class 'normal' girl from Berkshire - to become a new kind of royal style icon. Kate's normality was essential to conjuring her own brand of majestic magic. Her marriage to William saw her living a fairytale that many young girls had dreamed of for generations before her. This was not another aristocratic Sloane Ranger, but a girl who had been born to a flight attendant and flight dispatcher and was now destined to be Queen Consort one day. A decade on and Kate's effect on fashion is impossible to understate - she has had dresses named after her, set trends, inspired superfans around the world and has been credited with boosting the British fashion industry by up to 1 billion in a single year.

One of the things I loved about Chris was his sense of humor, which seemed perfectly matched with mine, even at its most offbeat. April Fools’ Day was always a major highlight. A month before our daughter was due, I woke him up in the middle of the night. “Don’t panic,” I told him, “but I think I’m going into labor.” “Do we have a bag?” he asked, jumping up immediately. “No, no, don’t worry.” I slipped out of bed and went to take a shower. Chris immediately got dressed and, calmly but very quickly, gathered my clothes and packed a suitcase. “I’m ready!” he announced, barging into the bathroom. “Babe, do you know what day it is?” I asked sweetly. It was two A.M., April 1. “Are you kidding me?” he said, disbelieving. I laughed and plunged back into the shower. He quickly got revenge by flushing the toilet, sending a burst of cold water across my body. In retrospect, maybe I’d been a little cruel, but we did love teasing each other. At our wedding, we’d smooshed cake into each other’s faces. That began a tradition that continued at each birthday--whether it was ours or not. The routine never seemed to get old. We’d giggle and laugh, chasing each other as if we were crazy people. Our friends and neighbors got used to it--and learned to stay out of the line of fire.

ALL POST-COMMUNIST SOCIETIES ARE uprooted ones because Communism uprooted traditions, so nothing fits with anything else,” explained the philosopher Patapievici. Fifteen years earlier, when I had last met him, he had cautioned: “The task for Romania is to acquire a public style based on impersonal rules, otherwise business and politics will be full of intrigue, and I am afraid that our Eastern Orthodox tradition is not helpful in this regard. Romania, Bulgaria, Serbia, Macedonia, Russia, Greece—all the Orthodox nations of Europe—are characterized by weak institutions. That is because Orthodoxy is flexible and contemplative, based more on the oral traditions of peasants than on texts. So there is this pattern of rumor, lack of information, and conspiracy….”11 Thus, in 1998, did Patapievici define Romanian politics as they were still being practiced a decade and a half later. Though in 2013, he added: “No one speaks of guilt over the past. The Church has made no progress despite the enormous chance of being separated from the state for almost a quarter century. The identification of religious faith with an ethnic-national group, I find, is a moral heresy.” Dressed now in generic business casual and wearing fashionable glasses, Patapievici appeared as a figure wholly of the West—more accurately of the global elite—someone you might meet at a fancy

The traditional Roman wedding was a splendid affair designed to dramatize the bride’s transfer from the protection of her father’s household gods to those of her husband. Originally, this literally meant that she passed from the authority of her father to her husband, but at the end of the Republic women achieved a greater degree of independence, and the bride remained formally in the care of a guardian from her blood family. In the event of financial and other disagreements, this meant that her interests were more easily protected. Divorce was easy, frequent and often consensual, although husbands were obliged to repay their wives’ dowries. The bride was dressed at home in a white tunic, gathered by a special belt which her husband would later have to untie. Over this she wore a flame-colored veil. Her hair was carefully dressed with pads of artificial hair into six tufts and held together by ribbons. The groom went to her father’s house and, taking her right hand in his, confirmed his vow of fidelity. An animal (usually a ewe or a pig) was sacrificed in the atrium or a nearby shrine and an Augur was appointed to examine the entrails and declare the auspices favorable. The couple exchanged vows after this and the marriage was complete. A wedding banquet, attended by the two families, concluded with a ritual attempt to drag the bride from her mother’s arms in a pretended abduction. A procession was then formed which led the bride to her husband’s house, holding the symbols of housewifely duty, a spindle and distaff. She took the hand of a child whose parents were living, while another child, waving a hawthorn torch, walked in front to clear the way. All those in the procession laughed and made obscene jokes at the happy couple’s expense. When the bride arrived at her new home, she smeared the front door with oil and lard and decorated it with strands of wool. Her husband, who had already arrived, was waiting inside and asked for her praenomen or first name. Because Roman women did not have one and were called only by their family name, she replied in a set phrase: “Wherever you are Caius, I will be Caia.” She was then lifted over the threshold. The husband undid the girdle of his wife’s tunic, at which point the guests discreetly withdrew. On the following morning she dressed in the traditional costume of married women and made a sacrifice to her new household gods. By the late Republic this complicated ritual had lost its appeal for sophisticated Romans and could be replaced by a much simpler ceremony, much as today many people marry in a registry office. The man asked the woman if she wished to become the mistress of a household (materfamilias), to which she answered yes. In turn, she asked him if he wished to become paterfamilias, and on his saying he did the couple became husband and wife.

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

Charles is difficult to pigeonhole politically. Tony Blair wrote that he considered him a “curious mixture of the traditional and the radical (at one level he was quite New Labour, at another definitely not) and of the princely and insecure.” He is certainly conservative in his old-fashioned dress and manners, his advocacy of traditional education in the arts and humanities, his reverence for classical architecture and the seventeenth-century Book of Common Prayer. But his forays into mysticism and his jeremiads against scientific progress, industrial development, and globalization give him an eccentric air. “One of the main purposes of the monarchy is to unite the country and not divide it,” said Kenneth Rose. When the Queen took the throne at age twenty-five, she was a blank slate, which gave her a great advantage in maintaining the neutrality necessary to preserve that unity. It was a gentler time, and she could develop her leadership style quietly. But it has also taken vigilance and discipline for her to keep her views private over so many decades. Charles has the disadvantage of a substantial public record of strong and sometimes contentious opinions, not to mention the private correspondence with government ministers protected by exemptions in the Freedom of Information Act that could come back to haunt him if any of it is made public. One letter that did leak was written in 1997 to a group of friends after a visit to Hong Kong and described the country’s leaders as “appalling old waxworks.

The God of monotheism did not die, it only left the scene for a while in order to reappear as humanity—the human species dressed up as a collective agent, pursuing its self-realization in history. But, like the God of monotheism, humanity is a work of the imagination. The only observable reality is the multitudinous human animal, with its conflicting goals, values and ways of life. As an object of worship, this fractious species has some disadvantages. Old-fashioned monotheism had the merit of admitting that very little can be known of God. As far back as the prophet Isaiah, the faithful have allowed that the Deity may have withdrawn from the world. Awaiting some sign of a divine presence, they have encountered only deus absconditus—an absent God. The end result of trying to abolish monotheism is much the same. Generations of atheists have lived in expectation of the arrival of a truly human species: the communal workers of Marx, Mill’s autonomous individuals and Nietzsche’s absurd Übermensch, among many others. None of these fantastical creatures has been seen by human eyes. A truly human species remains as elusive as any Deity. Humanity is the deus absconditus of modern atheism. A free-thinking atheism would begin by questioning the prevailing faith in humanity. But there is little prospect of contemporary atheists giving up their reverence for this phantom. Without the faith that they stand at the head of an advancing species they could hardly go on. Only by immersing themselves in such nonsense can they make sense of their lives. Without it, they face panic and despair. According to the grandiose theories today’s atheists have inherited from Positivism, religion will wither away as science continues its advance. But while science is advancing more quickly than it has ever done, religion is thriving—at times violently. Secular believers say this is a blip—eventually, religion will decline and die away. But their angry bafflement at the re-emergence of traditional faiths shows they do not believe in their theories themselves. For them religion is as inexplicable as original sin. Atheists who demonize religion face a problem of evil as insoluble as that which faces Christianity. If you want to understand atheism and religion, you must forget the popular notion that they are opposites. If you can see what a millenarian theocracy in early sixteenth-century Münster has in common with Bolshevik Russia and Nazi Germany, you will have a clearer view of the modern scene. If you can see how theologies that affirm the ineffability of God and some types of atheism are not so far apart, you will learn something about the limits of human understanding. Contemporary atheism is a continuation of monotheism by other means. Hence the unending succession of God-surrogates, such as humanity and science, technology and the all-too-human visions of transhumanism. But there is no need for panic or despair. Belief and unbelief are poses the mind adopts in the face of an unimaginable reality. A godless world is as mysterious as one suffused with divinity, and the difference between the two may be less than you think.

Much has been made of the fact that Salander refuses to be a victim. To that extent, she reflects the consensus view of Swedish feminism: women are almost inevitably victimized, but must refuse to succumb; the feminist tenet is that women must organize to empower each other and to reject victimization. However, the point in Stieg Larsson's novels is that Lisbeth Salander refuses not only to be a victim, but also to seek fulfillment in a collective stand or seek redress through institutionalized means. When wronged, she will avenge herself. She has no interest in being nurturing, and rejects the notion that this is a role natural to women. She has no interest in analysing or "working on" her relationships and rejects the notion that this is how women are supposed to be. She distrusts the authorities, refuses to complain and instead acts on her own to gain and guard her rights. She rejects the consensus doctrine and trusts only in her own judgment and morality. She rejects the notion that women should dress and act to please men and instead dresses and acts to please herself. She rejects both the heterosexual norm and the idea of lesbian exclusivity, and seeks erotic fulfillment with those individuals she is attracted to, regardless of gender. She is, in short, the nightmare of all doctrines, all consensus thinkers, all moralists and all politicians; the individual complete unto herself, with neither need of nor respect for authority, traditions, public opinion, established morality or accepted behaviour. ... And in that sense, and as she is also resourceful, strong, intelligent and willing to act, she is a heroine.

Despite the superficial similarities created by global technology, the dynamics of peer-orientation are more likely to promote division rather than a healthy universality. One need only to look at the extreme tribalization of the youth gangs, the social forms entered into by the most peer-oriented among our children. Seeking to be the same as someone else immediately triggers the need to be different from others. As the similarities within the chosen group strengthen, the differences from those outside the groups are accentuated to the point of hostility. Each group is solidified and reinforced by mutual emulation and cue-taking. In this way, tribes have formed spontaneously since the beginning of time. The crucial difference is that traditional tribal culture could be passed down, whereas these tribes of today are defined and limited by barriers among the generations. The school milieu is rife with such dynamics. When immature children cut off from their adult moorings mingle with one another, groups soon form spontaneously, often along the more obvious dividing lines of grade and gender and race. Within these larger groupings certain subcultures emerge: sometimes along the lines of dress and appearance, and sometimes along those of shared interests, attitudes, or abilities, as in groups of jocks, brains, and computer nerds. Sometimes they form among peer-oriented subcultures like skateboarders, bikers, and skinheads. Many of these subcultures are reinforced and shaped by the media and supported by cult costumes, symbols, movies, music, and language. If the tip of the peer-orientation iceberg are the gangs and the gang wannabes, at the base are the cliques. Immature beings revolving around one another invent their own language and modes of expression that impoverish their self-expression and cut them off from others. Such phenomena may have appeared before, of course, but not nearly to the same extent we are witnessing today. The result is tribalization.

Carbonara: The union of al dente noodles (traditionally spaghetti, but in this case rigatoni), crispy pork, and a cloak of lightly cooked egg and cheese is arguably the second most famous pasta in Italy, after Bologna's tagliatelle al ragù. The key to an excellent carbonara lies in the strategic incorporation of the egg, which is added raw to the hot pasta just before serving: add it when the pasta is too hot, and it will scramble and clump around the noodles; add it too late, and you'll have a viscous tide of raw egg dragging down your pasta. Cacio e pepe: Said to have originated as a means of sustenance for shepherds on the road, who could bear to carry dried pasta, a hunk of cheese, and black pepper but little else. Cacio e pepe is the most magical and befuddling of all Italian dishes, something that reads like arithmetic on paper but plays out like calculus in the pan. With nothing more than these three ingredients (and perhaps a bit of oil or butter, depending on who's cooking), plus a splash of water and a lot of movement in the pan to emulsify the fat from the cheese with the H2O, you end up with a sauce that clings to the noodles and to your taste memories in equal measure. Amatriciana: The only red pasta of the bunch. It doesn't come from Rome at all but from the town of Amatrice on the border of Lazio and Abruzzo (the influence of neighboring Abruzzo on Roman cuisine, especially in the pasta department, cannot be overstated). It's made predominantly with bucatini- thick, tubular spaghetti- dressed in tomato sauce revved up with crispy guanciale and a touch of chili. It's funky and sweet, with a mild bite- a rare study of opposing flavors in a cuisine that doesn't typically go for contrasts. Gricia: The least known of the four kings, especially outside Rome, but according to Andrea, gricia is the bridge between them all: the rendered pork fat that gooses a carbonara or amatriciana, the funky cheese and pepper punch at the heart of cacio e pepe. "It all starts with gricia.

Hey, can I help you—whoa!” As he wheeled around and settled into his attack stance, the black human salesperson jumped back and put his palms up. “Forgive me,” Xcor muttered. At least he hadn’t outed one of his weapons. “No problem.” The handsome, well-dressed man smiled. “You looking for something specific?” Xcor glanced around, and nearly walked back to that fancy stairwell. “I require a new shirt.” “Oh, cool, you got a hot date?” “And pants. And socks.” Come to think of it, he never wore underwear. “And undergarments. And a jacket.” The salesman smiled and raised a hand as if he were going to clap his customer on the shoulder—but then caught himself as he clearly rethought the contact. “What kind of look are you going for?” he asked instead. “Clothed.” The guy paused like he wasn’t sure whether that was a joke. “Ah . . . okay, I can work with non-naked. Plus it’s legal. Come on with me.” Xcor followed, because he didn’t know what else to do—he’d gotten this ball rolling; there was no reason not to follow through. The man stopped in front of a display of shirts. “So I’m going to go with the it’s-a-date thing, unless you tell me otherwise. Casual? You didn’t mention a suit.” “Casual. Yes. But I want to look. . . .” Well, not like himself, at any rate. “Presentable.” “Then I think what you’re going to want is a button-down.” “A button-down.” The guy regarded him steadily. “You’re not from here, are you.” “No, I’m not.” “I can tell by the accent.” The salesman passed a hand over the dizzying array of folded-up squares with collars. “These are our traditional cuts. I can tell without measuring you that the European stuff isn’t going to do you right—you’re too muscled in the shoulders. Even if we could get the neck and arm size right, you’d bust out of them. Do you like any of these colors?” “I don’t know what to like.” “Here.” The man picked up a blue one that reminded Xcor of the backdrop on his phone. “This is good with your eyes. Not that I go that way—but you gotta work with what you got. Do you have any idea of your size?” “XXXL.” “We need to be a little more exact.

HEART OF TEA DEVOTION Now stir the fire, and close the shutters fast, Let fall the curtains, wheel the sofa round, And, while the bubbling and loud hissing urn Throws up a steamy column and the cups That cheer but not inebriate, wait on each, So let us welcome peaceful ev ning in. WILLIAM COWPER Perhaps the idea of a tea party takes you back to childhood. Do you remember dressing up and putting on your best manners as you sipped pretend tea out of tiny cups and shared pretend delicacies with your friends, your parents, or your teddy bears? Were you lucky enough to know adults who cared enough to share tea parties with you? And are you lucky enough to have a little person with whom you could share a tea party today? Is there a little girl inside you who longs for a lovely time of childish imagination and "so big" manners? It could be that the mention of teatime brings quieter memories-cups of amber liquid sipped in peaceful solitude on a big porch, or friendly confidences shared over steaming cups. So many of my own special times of closeness-with my husband, my children, my friends-have begun with putting a kettle on to boil and pulling out a tea tray. But even if you don't care for tea-if you prefer coffee or cocoa or lemonade or ice water, or if you like chunky mugs better than gleaming silver or delicate china, or if you find the idea of traditional tea too formal and a bit intimidating-there's still room for you at the tea table, and I think you would love it there! I have shared tea with so many people-from business executives to book club ladies to five-year-old boys. And I have found that few can resist a tea party when it is served with the right spirit. You see, it's not tea itself that speaks to the soul with such a satisfying message-although I must confess that I adore the warmth and fragrance of a cup of Earl Grey or Red Zinger. And it's not the teacups themselves that bring such a message of beauty and serenity and friendship-although my teacups do bring much pleasure. It's not the tea, in other words, that makes teatime special, it's the spirit of the tea party. It's what happens when women or men or children make a place in their life for the

Although a youth culture was in evidence by the 1950s, the first obvious and dramatic manifestation of a culture generated by peer-orientation was the hippie counterculture of the 1960s and 1970s. The Canadian media theorist Marshall McLuhan called it “the new tribalism of the Electric Age.” Hair and dress and music played a significant part in shaping this culture, but what defined it more than anything was its glorification of the peer attachment that gave rise to it. Friends took precedence over family. Physical contact and connection with peers were pursued; the brotherhood of the pop tribe was declared, as in the generation-based “Woodstock nation.” The peer group was the true home. “Don't trust anyone over thirty” became the byword of youth who went far beyond a healthy critique of their elders to a militant rejection of tradition. The degeneration of that culture into alienation and drug use, on the one hand, and its co-optation for commercial purposes by the very mainstream institutions it was rebelling against were almost predictable. The wisdom of well-seasoned cultures has accumulated over hundreds and sometimes thousands of years. Healthy cultures also contain rituals and customs and ways of doing things that protect us from ourselves and safeguard values important to human life, even when we are not conscious of what such values are. An evolved culture needs to have some art and music that one can grow into, symbols that convey deeper meanings to existence and models that inspire greatness. Most important of all, a culture must protect its essence and its ability to reproduce itself — the attachment of children to their parents. The culture generated by peer orientation contains no wisdom, does not protect its members from themselves, creates only fleeting fads, and worships idols hollow of value or meaning. It symbolizes only the undeveloped ego of callow youth and destroys child-parent attachments. We may observe the cheapening of cultural values with each new peer-oriented generation. For all its self-delusion and smug isolation from the adult world, the Woodstock “tribe” still embraced universal values of peace, freedom, and brotherhood. Today's mass musical gatherings are about little more than style, ego, tribal exuberance, and dollars.

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

maman said I was an old soul, caught up in a past life, which I’d never been able to shake, from the way I dressed, to my shop, and my dreamy obsession with the past. Maybe she was right. Perhaps that’s why I found the loosening of traditions so heartbreaking. It felt like Parisians were racing to become more and more modern, and with it we were closing a door on our history. Memories would be lost for good as generations left this world, if we didn’t cherish their possessions and their stories that connected past to present.

It was all terribly tasteful and immaculate, and Genar-Hofoen was already starting to look forward to the evening, when he intended to dress in his best clothes and hit the town, which in this case was Night City, located one level almost straight down, where, traditionally, anything on Tier that could breathe a nitrogen-oxygen atmosphere and tolerate one standard gravity - and had any sort of taste for diversion and excitement - tended to congregate.

So what's on the menu?" "We soak prunes in whisky and tea, dip them in honey, and stuff them with walnuts. These are mixed with sausage for the stuffing. I usually soak the prunes for several days, but we'll make do." "My God. That sounds fabulous." Elliott nodded, but said nothing. He was staring at her intently. "And..." "And..." What was he waiting for? He started to fiddle with the pencil. Finally she realized he was waiting for her input! He had no idea how to banter back-and-forth or to brainstorm creatively. She broke the awkward silence. "Elliott, are you waiting for my suggestions for dinner?" "Aye. I'm waiting." "I think... we should go with the honey." "I use heather honey in North Berwick. But I'm sure the honey here will be fine." "My favorite is from the Akins Apiary. They have delicious apple honey. It's rare, but I'll see if they have some in the pantry." "Excellent. What... what else do you like about the honey?" Sophia tried not to laugh out loud at Elliott's stilted and awkward attempt at conversation. The give-and-take was clearly not a natural process for him. "Let's use the honey in all our dishes. How about roasted vegetables in a balsamic-honey dressing? With thyme? I think rutabaga and turnips would be a nice side for the turkey." He scratched something on his tablet. "Keep going." "And how about a bitter green salad? Maybe arugula and dandelion greens with a honey vinaigrette That will cut the richness of the bird." Elliott nodded. "I like both of those ideas. This meal will showcase the best of both of us... a traditional Scottish roast bird and various preparations for the vegetables and greens.

Who is my neighbor?” (Luke 10:29b). That is a good question. The common view of that day was that “neighbor” meant “cultural equivalent”: the person who looks like me, dresses like me, thinks like me. To explode that common view of neighbor, Jesus tells the now-famous story of a Samaritan — someone who is definitely not the Jew’s cultural equivalent — who showed compassion on a beaten and broken Jew, the avowed enemy of the Samaritan. That’s it! Neighbor, says Jesus, is “nigh-bor,” the person near us, the person in need. Jesus refuses to put walls around the word neighbor. No national heritage, no racial origin, no ethnic background, no barriers of class or culture can separate us from our neighbor.

we need to do about this barbaric practice is raise awareness of it among Americans who have no idea that it is happening. The Aqsa Parvez memorial was the very first occasion on which non-Muslims began to take note of the victims of Islamic honor killing, and to serve notice to their killers that the victims would not be forgotten or their murders ignored. Memorials to Aqsa Parvez were planned in the Canadian town of Pelham, Ontario, and in Jerusalem. Aqsa Parvez was brutally murdered by her father and brother in December 2007 for refusing to wear the Islamic headscarf. But that was only the beginning; the abuse of this girl continued. She was buried in an unmarked grave. Her family refused to acknowledge her life, as she had “dishonored” them. In defiance of her devout father and brother, she had refused to live under the suffocating dictates of Islamic law. The eleventh grade student began taking off her hijab, a traditional Islamic headscarf, when she went to school, and would put it back on when she returned home. Her dad would go to her school during school hours and walk around trying to find her, trying to catch her not wearing Islamic garb, talking to boys, or hanging out with “non-muslims.” “She wanted to dress like us,” said one friend of Aqsa. “To be normal.” For this, her family prefers that she be forgotten—unknown, unloved, unmourned. In December 2008, when I read that Aqsa lay in an unmarked grave, I felt sick. I started a memorial fund to get her a headstone. But I had no idea how difficult

A naval officer in a crisp blue uniform gave us a speech about the traditions of the sea, and how we were to uphold them throughout our upcoming careers. It all sounded glorious, but to us it seemed to drag on forever. There were others who added to these sentiments, also in glowing terms. In contrast to us, the officers all looked very professional and sharp in their dress uniforms. It made me very aware that I still didn’t even have my working boots, a belt or a white gob hat, but never mind, most of us were still out of uniform. I guess that’s why we were called muggs! Now with my right hand up, I swore to uphold the Constitution of the United States and obey the lawful orders of those appointed over me, which was just about everybody. Flash bulbs went off and suddenly, I was in the Navy! Wow! I was now a Midshipman in the U.S. Naval Reserve and did I ever feel proud. Unfortunately there wasn’t much time to bask in this solitary ray of light. The swearing in ceremony was hardly over and already I was late for lunch. I had to run double time between buildings, squaring all the corners along the way. So, doing my best to observe all of these new rules, I ran as fast as I could to the mess hall. Getting there just before they slammed the windows shut, I got the last two pre-made, soggy sandwiches. The sandwiches were wet and crushed, and I could swear they had greasy fingerprints on them. This sad excuse for food only looked appetizing because of my extreme hunger. With no time to waste, I washed lunch down with a glass of warm “jungle juice” reminiscent of Camp Wawayanda, before scurrying off to my next appointment, which was at the barbershop, also in the basement of Richardson Hall.

Entertaining is a way of life for the Southern girl. We’ve been doing it for over three hundred years now, and we’re not too shy to say we’re just about the best in the world at it. There really doesn’t have to be an occasion to entertain in the South. Just about any excuse will do, from the anniversary of your friend’s divorce (a “comfort” party) to national flag day (Southern girls are always eager to show the flag the respect it’s due). Parties in the South have always been big affairs. In pre--Civil War days, it was a long way between plantations on bad roads (or no roads at all), so parties lasted for days on end. The hostess spared no expense, with lavish dances, beautiful dresses, and meals that went on and on, with all the best dishes the South had to offer: from whole roast pig to wild game stew. After all, plantation parties were a circuit. You might go to twenty parties a year, but you were only going to throw one--so you better make it memorable, darlin’. Grits work hard to keep this tradition alive. The Junior League and Debutante balls are not just coming out parties for our daughters, god bless them, they are the modern version of old Southern plantation balls. The same is true of graduation, important birthdays, yearly seasonal galas, and of course our weddings.

The transmission of culture assures the survival of the particular forms given to our existence and expression as human beings. It goes much beyond our customs and traditions and symbols to include how we express ourselves in gestures and language, the way we adorn ourselves in dress and decoration, what and how and when we celebrate. Culture also defines our rituals around contact and connection, greetings and good-byes, belonging and loyalty, love and intimacy. Central to any culture is its food — how food is prepared and eaten, the attitudes toward food, and the functions food serves. The music people make and the music they listen to is an integral part of any culture. The transmission of culture is, normally, an automatic part of child-rearing. In addition to facilitating dependence, shielding against external stress, and giving birth to independence, attachment also is the conduit of culture. As long as the child is properly attaching to the adults responsible, the culture flows into the child. To put it another way, the attaching child becomes spontaneously informed, in the sense of absorbing the cultural forms of the adult. According to Howard Gardner, a leading American developmentalist, more is spontaneously absorbed from the parents in the first four years of life than during all the rest of a person's formal education put together. When attachment is working, the transmission of culture does not require deliberate instruction or teaching on the part of the adult or even conscious learning on the part of the child. The child's hunger for connection and inclination to seek cues from adults take care of it. If the child is helped to attain genuine individuality and a mature independence of mind, the passing down of culture from one generation to another is not a process of mindless imitation or blind obedience.

Celebrations Christmas is Italy’s biggest holiday. Stores decorate in gold, silver, red, and white. At home, many people celebrate Christmas Eve with a huge feast, often featuring fish. The Christmas season in Italy lasts until Epiphany, January 6, the date when the Three Wise Men are said to have reached Jesus’s manger. Santa Claus, or Saint Nicholas, is mainly a northern European traditional figure, but one that Italians now often celebrate. Traditionally, Italian children become excited about a different gift-giving figure--Befana, whose name comes from the Italian word for Epiphany, Epifania. Befana as supposedly a woman who meant to go with the Wise Men but was too busy. She planned to see them on their way back, but they returned by a different route. Since then, each year on Epiphany, she busily searches for them, riding on a broomstick and bringing gifts. Children dress in costumes like Befana and go to neighboring houses, where they receive small gifts such as fruit and nuts. At the end of the Befana celebration, Befana figures are burned in a bonfire to get rid of the old year and start the new year fresh. Another major festival is Carnevale. It is a huge festival celebrated in the last week before Lent, a serious forty-day period that precedes Easter. Italy’s biggest Carnevale celebration is in Venice, where people dress in dazzling costumes and parade around the city. Though the costumes often feature somber masks, Carnevale is a time for giddy fun. Children run about throwing confetti. Shopkeepers pass out snacks in the city’s squares. Music fills the air. Like Italy itself, it is a feast for the senses.

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.

What is it about the Greek character that has allowed this complex culture to thrive for millennia? The Greek Isles are home to an enduring, persevering people with a strong work ethic. Proud, patriotic, devout, and insular, these hardy seafarers are the inheritors of working methods that are centuries old. On any given day, fishermen launch their bots at dawn in search of octopi, cuttlefish, sponges, and other gifts of the ocean. Widows clad in black dresses and veils shop the local produce markets and gather in groups of two and three to share stories. Artisans stich decorative embroidery to adorn traditional costumes. Glassblowers, goldsmiths, and potters continue the work of their ancient ancestors, ultimately displaying their wares in shops along the waterfronts. The Greeks’ dedication to time-honored occupations and hard work is harmoniously complemented by their love of dance, song, food, and games. Some of the earliest works of art from the Greek Isles--including Minoan paintings from the second millennium B.C.E.--depict the central, day-to-day role of dance, and music. Today, life is still lived in common, and the old ways often survive in a deep separation between the worlds of women and men. In the more rural areas, dancing and drinking are--officially at least--reserved for men, as the women watch from windows and doorways before returning to their tasks. At seaside tavernas throughout the Greek Isles, old men sip raki, a popular aniseed-flavored liqueur, while playing cards or backgammon under grape pergolas that in late summer are heavy with ripe fruit. Woven into this love of pleasure, however, are strands of superstition and circumspection. For centuries, Greek artisans have crafted the lovely blue and black glass “eyes” that many wear as amulets to ward off evil spirits. They are given as baby and housewarming gifts, and are thought to bring good luck and protect their wearers from the evil eye. Many Greeks carry loops of wooden or glass beads--so-called “worry beads”--for the same purpose. Elderly women take pride in their ability to tell fortunes from the black grounds left behind in a cup of coffee.

Still, the rebellious artist had placed a minor Jewish prophet in the important spot where the pope had wanted Jesus. How did Michelangelo imagine he would avoid the pope’s wrath in openly defying his wishes? Replacing Jesus with a minor prophet might have doomed any other commissioned artist, but Michelangelo found a brilliant way to appease his patron. The Zechariah panel is not simply an idealized portrait of a biblical figure. Michelangelo superimposed a portrait of Pope Julius II on the ancient Hebrew prophet. Not only that, but Michelangelo portrayed Zechariah dressed in a mantle of royal blue and gold—the traditional colors of the della Rovere clan, the family of both Pope Sixtus IV and his nephew Pope Julius II. Replacing the image of Jesus Christ with a portrait of the pontiff? This was no problem for the egomaniacal Julius. It placed his visage permanently over the entrance to this glorious new sanctuary for all future popes and commemorated his family’s role as its builders.

After a slightly uneven start to her career in galactic politics, Senator Padmé Amidala of Naboo seems to be settling in. Now a member of several prestigious committees, the former planetary queen has become a voice for people other than her own in the most commendable of ways: helping them build the very roofs above their heads. Working alongside such renowned senators as Mon Mothma of Chandrila and Onaconda Farr of Rodia, young Amidala is helping serve the galaxy while still respecting her homeworld via her style and manner of dress, called “tasteful” and “traditional chic.” Senator Amidala is a fresh new face that the Senate needs. Any rumors of pirates in the sector are, at this time, unsubstantiated.

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

The construction of gender roles is one of the major problems that individuals bring into a relationship. As children, we're programmed into the limitations of gender distinction: little boys to be fighters, little girls to be pretty and nice. But as we grow older, there's a self-awareness that sees gender as a decision, as something malleable. You can play with the traditional options - dressing up, cruising in cars, the tough posturing - or play against the rules, by displaying your tenderness or toughness to contradict stereotypes. When I was fifteen, the perfect world seemed a place of total androgyny, where you wouldn't know a person's gender until you were in bed with him or her. I've since realized that gender is much deeper than style. Rather than accept gender distinction, the point is to redefine it. Along with playing out the clichés, there is the decision to live out the alternatives, even to change one's sex, which to me is the ultimate act of autonomy.

Another subculture that freely intermingles past and present: e-girls and e-boys, whose style combines aspects of Japanese kawaii culture, goth, skater, and punk, all remixed in classic bricolage tradition and heavily mediated by internet culture.