Traditional Girl Quotes

The wolf said, "You know, my dear, it isn't safe for a little girl to walk through these woods alone." Red Riding Hood said, "I find your sexist remark offensive in the extreme, but I will ignore it because of your traditional status as an outcast from society, the stress of which has caused you to develop your own, entirely valid, worldview. Now, if you'll excuse me, I must be on my way.

Most people write me off when they see me. They do not know my story. They say I am just an African. They judge me before they get to know me. What they do not know is The pride I have in the blood that runs through my veins; The pride I have in my rich culture and the history of my people; The pride I have in my strong family ties and the deep connection to my community; The pride I have in the African music, African art, and African dance; The pride I have in my name and the meaning behind it. Just as my name has meaning, I too will live my life with meaning. So you think I am nothing? Don’t worry about what I am now, For what I will be, I am gradually becoming. I will raise my head high wherever I go Because of my African pride, And nobody will take that away from me.

Abel wanted a traditional marriage with a traditional wife. For a long time I wondered why he ever married a woman like my mom in the first place, as she was the opposite of that in every way. If he wanted a woman to bow to him, there were plenty of girls back in Tzaneen being raised solely for that purpose. The way my mother always explained it, the traditional man wants a woman to be subservient, but he never falls in love with subservient women. He’s attracted to independent women. “He’s like an exotic bird collector,” she said. “He only wants a woman who is free because his dream is to put her in a cage.

sticks and stones might break your bones, but cement pays homage to tradition.

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!

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

Why do women waste their time trying to convince their insecure family members and girlfriends that they are beautiful? Self esteem is not a beauty cream that you can rub all over them and see instant results. Instead, convince them they are not stupid. Every intelligent woman knows outward beauty is a nip, tuck, chemical peel or diet away. If you don't like it, fix it.

And," Amber said, practically drooling as she ogled him, "it's tradition for new arrivals to help with the pep rally." Brooklyn quirked her lips in doubt. "Tradition?" "It's a new tradition," Amber shot back. "Clearly the deeper meaning of the word has escaped you.

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

Alexander and I sat together on a backyard swing. "This is like a dream come true," Alexander said as we gently swung back and forth. "We can finally just focus on us now. Continue the traditional 'Boy meets girl, girl falls for boy, boy turns out to be a vampire' story.

Mma Ramotsew accepted her large slice of cake and looked at the rich fruit within it. There were at least seven hundred calories in that, she thought, but it did not matter; she was a traditionally built lady and she did not have to worry about such things.

The militant girl, in adopting new patterns of conduct, could not be judged by traditional standards. Old values, sterile and infantile phobias disappeared.

I just wanted to be an ordinary girl, married to a man who would provide me with a municipal tap, and three meals a day, while I cooked and cleaned for him.

We were never trying to deny our femaleness. Instead, we wanted to expand the notion of what it means to be female. The notion of “female” should be so sprawling and complex that it becomes divorced from gender itself. We were considered a female band before we became merely a band; I was a female guitarist and Janet was a female drummer for years before we were simply considered a guitarist and a drummer. I think Sleater-Kinney wanted the privilege of starting from neutral ground, not from a perceived deficit or a linguistic limitation. Anything that isn’t traditional for women apparently requires that we remind people what an anomaly it is, even when it becomes less and less of an anomaly.

Everyone wears clothing, yes? Society divides these clothing up into Men & Women’s, Boys & Girls’, Jr. & Miss. But society cannot decide who wears what. While the fabric may be cut to suit a traditionally male or female body (boy or girls body), the second the buyer purchases the item, that clothing no longer becomes 'boys' or 'girls' clothes, but rather, the buyers clothes. This is an example of the individual defining the identity term vs. the identity term defining the individual.

As the carriage rolled under the Institute’s gates, James saw his parents standing in the courtyard. “And where have you been?” Will demanded as James clambered out of the carriage. The others leaped down behind him, the girls, being in gear, needing no help to dismount. “You stole our carriage.” James wished he could tell his father the truth, but that would be breaking their sworn promise to Ragnor. “It’s only the second-best carriage,” James protested. “Remember when Papa stole Uncle Gabriel’s carriage? It’s a proud family tradition,” said Lucie, as the group of them approached the Institute steps. “I did not raise you to be horse thieves and scallywags,” said Will. “And I recall very clearly that I told you—” “Thank you for letting them borrow the carriage to come and get me,” said Cordelia. Her eyes were wide, and she looked entirely innocent. James felt an amused stab of surprise: she was an interestingly skilful liar. “I had very much wanted to come to the Institute and see what I could do to help.” Will softened immediately. “Of course. You are always welcome here, Cordelia.

Lovely, quite girl, no trouble, no trouble at all. You wouldn't even know she was in the house. That is often the yarn twisted around women's wrists.

Religion is about responsibility to a community and a tradition ...

Had my father loved my mother? He never spoke of her. I always imagined a traditional marriage between them--one built with the strong bones of respect, but stripped of the soft skin of love.

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.

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 only time girls can really shake those feelings is when they repeat the night to their friends. People take this ritual lightly, as though it has not been a tradition that has aided girls in regaining their bravery after every misstep for almost ever.

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

a traditional Cantonese gift: a tin of imported Danish cookies.

It’s love that is at the very core of witch tradition, my darling girl.  The rest is just trappings.

Do I have to take a knee when I ask her?” Ryan asked.“No, but it’s traditional.” Ryan rubbed the lower half of his jaw, clearly not liking the idea. “Men used to kneel when they were being knighted,” Sofia pointed out.“Or beheaded,” Ryan said darkly.

You. Must. Do. Your. Homework. I'm not kidding. Our world is full of dangerous things. When you neglect your studies, you deny yourself the tools to deal with them. Every assignment-" I lifted a hand to stop him. "Allow me. Every assignment is a rare window into the ancient and noble tradition of the Guardians, a key to the mysterious power of the Crossworld, blah, blah. Don't forget the part about how I'm not living up to my potential.

Every girl who aspires ultimately to outfit her own home should assemble a library on architectural styles and on furniture both traditional and modern. As few brides can buy expensively illustrated volumes and household equipment simultaneously, a girl should begin asking parents for books early in life, probably while still in the primary grades...

If a man loves a girl who is in the first place young and inexperienced; who in the second place is educated with a background of caveman tradition, a middle-ground of poetry and romance, and a foreground of unspoken hope and interest all centering upon the one Event; and who has, furthermore, absolutely no other hope or interest worthy of the name - why, it is a comparatively easy manner to sweep her off her feet with a dashing attack.

No," the mother told her. "It's too dangerous there". A small incident, but when multiplied a hundred, a thousand times in a little girl's life, she learns that she's not as capable as a boy of handling life on the edge. She learns to hang back.

I don't like categorizing stuff, but women's roles all through history have been to act as hierophant or someone who's guarded the secrets or guarded the temple. I'm a girl doing what guys usually did, the way that I look, the goals and kinds of things I want to help achieve through rock. It's more heroic stuff and heroic stuff has been traditionally male. Like Hendrix and Jim Morrison and all those people. I mean, Jim Morrison was trying to elevate the word; he was the poet in rock & roll before me. He was an academic poet. Lou Reed -- another academic poet. I'm more like down-to-earth than them guys

The tradition amongst the Targaryens had always been to marry kin to kin. Wedding brother to sister was thought to be ideal. Failing that, a girl might wed an uncle, a cousin, or a nephew, a boy a cousin, aunt, or niece. This practice went back to Old Valyria, where it was common amongst many of the ancient families, particularly those who bred and rode dragons. The blood of the dragon must remain pure, the wisdom went. Some of the sorcerer princes also took more than one wife when it pleased them, though this was less common than incestuous marriage. In Valyria before the Doom, wise men wrote, a thousand gods were honored, but none were feared, so few dared to speak against these customs.

No, if I knew my girl, she was fuming on the other end, because nobody held her back from doing what she wanted. Not cancer. Not a hundred and eighteen years of drumline tradition. Definitely not some insecure motherfucker who couldn’t stand not being the center of attention. And—if I was right—Reese Holland wanted me almost as badly as I wanted her.

The poor teachers! Trained in the traditional sciences, they were totally lost when trying to teach us about pigs or paddy fields.

Ah, now my pet, you’ll be callin’ me, Ma. Me gynecologist calls me Mrs. McClung,” Charlie’s mother instructed a blushing Marian. From "A Good Girl

Tradition can be good. Tradition can be beautiful. But some traditions deserve to die.

The further you conceptually pull away from the cultural norms of monogamy and traditional marriage, the more important it will be to self-examine.

If you think that educating your girl is enough for her to tackle the boundaries of tradition, then you are wrong. You have to ensure that not only you empower her with education, but also make her strong enough to resist the evils of societal pressure under which she often buckles. Her life and honour are far more important than "What will people say?" A little emotional support from the parents can make the life of a daughter abused by her in-laws beautiful.

I had never considered it a privilege to be a woman. Not even once. I had struggled at the bit of my sex, at the reins of society, at the saddle of tradition. It had not occurred to me that men had their own burdens, that they were bridled too. It was not women who died on the battlefield.

Being a young girl is always a cute trick. It leaves nothing to be desired and it is easy. I feel as though becoming a woman is like a long tradition of going through things and coming out strong, but I am tired and weary!

It was amusement enough to be with a group of fearless and talkative girls, who said new things in a new language, who were ignorant of tradition and unimpressed by distinctions of rank; but it was soon clear that their young hostesses must be treated with the same respect, if not with the same ceremony as English girls of good family.

I’m frustrated and sad to think of all the good people who have abandoned Christianity because they felt they had to choose between their faith and their intellectual integrity or between their religion and their compassion. I’m heartbroken to think of all the new ideas they could have contributed had someone not told them that new ideas were unwelcome. Of course, we all carry around false fundamentals. We all have unexamined assumptions and lists of rules, both spoken and unspoken, that weigh down our faith. We’ve all got little measuring sticks that help us determine who’s “in” and who’s “out,” and we’ve all got truths we don’t want to face because we’re afraid that our faith can’t withstand any change. It’s not just conservative Christians. Many of us who consider ourselves more progressive can be tolerant of everyone except the intolerant, judgmental toward those we deem judgmental, and unfairly critical of tradition or authority or doctrine or the establishment or whatever it is we’re in the process of deconstructing at the moment. In a way, we’re all fundamentalists. We all have pet theological systems, political positions, and standards of morality that are not essential to the gospel but that we cling to so tightly that we leave fingernail marks on the palms of our hands.

In an Anglo-Saxon thriller, the villain is generally punished, and the strong silent man generally wins the weak babbling girl, but there is no governmental law in Western countries to ban a story that does not comply with a fond tradition, so that we always hope that the wicked but romantic fellow will escape scot-free and the good but dull chap will be finally snubbed by the moody heroine.

Witnessing all of those hardworking female street vendors in Vietnam also made me understand why my mom felt so passionate about me and my sisters working. While we were in Vietnam together, she explained that the country had a history of always being in wartime, so women were expected to rise to the occasion of making money for the family. Vietnamese women were always ready to take over roles traditionally filled by men, Like A League of Their Own (but where everyone is Marla Hooch). I also understood why my mom wasn't into processing her feelings, and how she was taught to just get over tragedy. To survive, she had to believe things like depression and allergies were a choice. In a culture entrenched in wartime, those who chose to be unhappy or to refuse gluten didn't last long.

There were two things about this particular book (The Golden Book of Fairy Tales) that made it vital to the child I was. First, it contained a remarkable number of stories about courageous, active girls; and second, it portrayed the various evils they faced in unflinching terms. Just below their diamond surface, these were stories of great brutality and anguish, many of which had never been originally intended for children at all. (Although Ponsot included tales from the Brothers Grimm and Andersen, the majority of her selections were drawn from the French contes de fées tradition — stories created as part of the vogue for fairy tales in seventeenth century Paris, recounted in literary salons and published for adult readers.) I hungered for a narrative with which to make some sense of my life, but in schoolbooks and on television all I could find was the sugar water of Dick and Jane, Leave it to Beaver and the happy, wholesome Brady Bunch. Mine was not a Brady Bunch family; it was troubled, fractured, persistently violent, and I needed the stronger meat of wolves and witches, poisons and peril. In fairy tales, I had found a mirror held up to the world I knew — where adults were dangerous creatures, and Good and Evil were not abstract concepts. (…) There were in those days no shelves full of “self–help” books for people with pasts like mine. In retrospect, I’m glad it was myth and folklore I turned to instead. Too many books portray child abuse as though it’s an illness from which one must heal, like cancer . . .or malaria . . .or perhaps a broken leg. Eventually, this kind of book promises, the leg will be strong enough to use, despite a limp betraying deeper wounds that might never mend. Through fairy tales, however, I understood my past in different terms: not as an illness or weakness, but as a hero narrative. It was a story, my story, beginning with birth and ending only with death. Difficult challenges and trials, even those that come at a tender young age, can make us wiser, stronger, and braver; they can serve to transform us, rather than sending us limping into the future.

One of many beautiful young girls in traditional hijab came up to me to have her photo signed. Her green eyes glistened as she looked at me directly and asked, “Can you put ‘Women can be heroes, too’?” I met everyday heroines on this trip–ladies with a glow and a sparkle, a determination and a strength in the face of adversity. We did have tremendous fun in the making of Agent Carter, but the positive effect–particularly on young women–is what I hold closest to my heart. I met a girl named Nada at the convention. She said, “Most people think my name means ‘Nothing,’ but in fact it means ‘dewdrop’ and ‘honesty’ in my culture.” Whatever happens in the future for Peggy, and the show, Season One and its small impact on young girls are a drop of positivity in our world. Peggy is an honest girl following her own moral compass in the face of adversity. She makes us strive to be better than we want to be. Thank you, Marvel, for letting me step into her high heels, apply her lipstick, and fight the good fight. For all you little Peggys out there, you are not alone. Go forth and kick ass.

How do I play an active role in crafting my children’s inheritance while I’m still very much here? I want to be aware of what I’m living and creating in the moment. And I want to leave them with behaviors, traditions, funny habits, and a sense of curiosity that outweighs any material inheritance.

I don't think I have ever met a woman who I wouldn't consider formidable. My mother was just so. Being a young girl is always a cute trick. I leaves nothing to be desired and it is easy. I feel as though becoming a woman is like along tradition of going through things and coming out strong, but I am tired and weary!

But I knew it wasn't just the cute girl on the screen that had made Eunice cry. It was her father laughing, being kind, the family momentarily loving and intact - a cruel side trip into the impossible, an alternate history. The dinner was over. The waiters were clearing the table with resignation and without a word. I knew that, according to tradition, I had to allow Dr. Park to pay for the meal, but I went into my apparat and transferred him three hundred yuan, the total of the bill, out of an unnamed account. I did not want his money. Even if my dreams were realised and I would marry Eunice someday, Dr. Park would always remain to me a stranger. After thirty-nine years of being alive, I had forgiven my own parents for not knowing how to care for a child, but that was the depth of my forgiveness.

None of this was part of the plan all the girls I'd grown up with had been given. Not a written plan, unless the book about Cinderella counted. The plan was in the water we drank, the air we breathed. It was poured into the pavement on the streets we called home. Marry a nice man, one who was a good provider, and live happily, or at least comfortably, ever after. Safe to say I'd followed the plan. I'd married a banker. Had a baby. But the plan had failed me. It left me alone huddled in a window seat with every emotion I'd refused to let myself feel seeping through my pores until the air in my bedroom was heavy with sadness and angst and confusion. (p. 235)

Miss Millick wondered just what had happened to Mr. Wran. He kept making the strangest remarks when she took dictation. Just this morning he had quickly turned around and asked, "Have you ever seen a ghost, Miss Millick?" And she had tittered nervously and replied, "When I was a girl there was a thing in white that used to come out of the closet in the attic bedroom when you slept there, and moan. Of course it was just my imagination. I was frightened of lots of things." And he had said, "I don't mean that traditional kind of ghost. I mean a ghost from the world today, with the soot of the factories in its face and the pounding of machinery in its soul. The kind that would haunt coal yards and slip around at night through deserted office buildings like this one. A real ghost. Not something out of books." And she hadn't known what to say. ("Smoke Ghost")

The reaction from black men to for colored girls was in a way very much like the white reaction to black power. The body traditionally used to power and authority interpreting, through their own fear, my work celebrating the self-determination and centrality of women as a hostile act. For men to walk out feeling that the work was about them spoke to their own patriarchal delusions more than to the actuality of the work itself. It was as if merely placing the story outside themselves was an attack. for colored girls was and is for colored girls.

We all played cricket on the street or rooftops together, but I knew as we got older the girls would be expected to stay inside. We’d be expected to cook and serve our brothers and fathers. While boys and men could roam freely about town, my mother and I could not go out without a male relative to accompany us, even if it was a five-year-old boy! This was the tradition.

June Singer points out, when a girl is growing up, it is not taken for granted, as it is with boys, that her life and needs will be primary, that she will have access to places of authority and power like her brothers or father. What is taken for granted is that she will find her main source of fulfillment through her husband and family, that she will be secondary to them.35 A

Better than those mobile phones the young ones check hundreds of times a day which makes them go mental She’s read about it in the paper Besides, why replace her old phone when it’s still in good working order, sits on the console by the front door, attached to a wire that’s attached to a socket Telephone conversations should be kept short and had standing Far as she’s concerned

The second most common misconception about love is the idea that dependency is love. This is a misconception with which psychotherapists must deal on a daily basis. Its effect is seen most dramatically in an individual who makes an attempt or gesture or threat to commit suicide or who becomes incapacitatingly depressed in response to a rejection or separation from spouse or lover. Such a person says, “I do not want to live, I cannot live without my husband [wife, girl friend, boyfriend], I love him [or her] so much.” And when I respond, as I frequently do, “You are mistaken; you do not love your husband [wife, girl friend, boyfriend].” “What do you mean?” is the angry question. “I just told you I can’t live without him [or her].” I try to explain. “What you describe is parasitism, not love. When you require another individual for your survival, you are a parasite on that individual. There is no choice, no freedom involved in your relationship. It is a matter of necessity rather than love. Love is the free exercise of choice. Two people love each other only when they are quite capable of living without each other but choose to live with each other.

What led to our revolt? Why did our generation suddenly realize that our place in society was changing--and had to change? In part, we were carried by the social and political currents of our time...But even with the social winds in our sails and the women's movement behind us, each of us had to overcome deeply held values and traditional social strictures. The struggle was personally painful and professionally scary. What would happen to us? Would we win our case? Would we change the magazine? Or would we be punished? Who would succeed and who would not? And if our revolt failed, were our careers over--or were they over anyway? We knew that filing the suit legally protected us from being fired, but we didn't trust the editors not to find some way to do us in. Whatever happened, the immediate result is that it put us all on the line. "The night after the press conference I realized there was no turning back," said Lucy Howard. "Once I stepped up and said I wanted to be a writer, it was over. I wanted to change Newsweek, but everything was going to change.

The first school shooting that attracted the attention of a horrified nation occurred on March 24, 1998, in Jonesboro, Arkansas. Two boys opened fire on a schoolyard full of girls, killing four and one female teacher. In the wake of what came to be called the Jonesboro massacre, violence experts in media and academia sought to explain what others called “inexplicable.” For example, in a front-page Boston Globe story three days after the tragedy, David Kennedy from Harvard University was quoted as saying that these were “peculiar, horrible acts that can’t easily be explained.” Perhaps not. But there is a framework of explanation that goes much further than most of those routinely offered. It does not involve some incomprehensible, mysterious force. It is so straightforward that some might (incorrectly) dismiss it as unworthy of mention. Even after a string of school shootings by (mostly white) boys over the past decade, few Americans seem willing to face the fact that interpersonal violence—whether the victims are female or male—is a deeply gendered phenomenon. Obviously both sexes are victimized. But one sex is the perpetrator in the overwhelming majority of cases. So while the mainstream media provided us with tortured explanations for the Jonesboro tragedy that ranged from supernatural “evil” to the presence of guns in the southern tradition, arguably the most important story was overlooked. The Jonesboro massacre was in fact a gender crime. The shooters were boys, the victims girls. With the exception of a handful of op-ed pieces and a smattering of quotes from feminist academics in mainstream publications, most of the coverage of Jonesboro omitted in-depth discussion of one of the crucial facts of the tragedy. The older of the two boys reportedly acknowledged that the killings were an act of revenge he had dreamed up after having been rejected by a girl. This is the prototypical reason why adult men murder their wives. If a woman is going to be murdered by her male partner, the time she is most vulnerable is after she leaves him. Why wasn’t all of this widely discussed on television and in print in the days and weeks after the horrific shooting? The gender crime aspect of the Jonesboro tragedy was discussed in feminist publications and on the Internet, but was largely absent from mainstream media conversation. If it had been part of the discussion, average Americans might have been forced to acknowledge what people in the battered women’s movement have known for years—that our high rates of domestic and sexual violence are caused not by something in the water (or the gene pool), but by some of the contradictory and dysfunctional ways our culture defines “manhood.” For decades, battered women’s advocates and people who work with men who batter have warned us about the alarming number of boys who continue to use controlling and abusive behaviors in their relations with girls and women. Jonesboro was not so much a radical deviation from the norm—although the shooters were very young—as it was melodramatic evidence of the depth of the problem. It was not something about being kids in today’s society that caused a couple of young teenagers to put on camouflage outfits, go into the woods with loaded .22 rifles, pull a fire alarm, and then open fire on a crowd of helpless girls (and a few boys) who came running out into the playground. This was an act of premeditated mass murder. Kids didn’t do it. Boys did.

No matter how much Steve and I preached about staying legal, most of these men never believed us, and some would grin or wink as we spoke. They thought the CKKKK was like the Klan group their grandfathers belonged to back in the 1920's or 30's, when members could get by with just about anything. That ignorance about the CKKKK extended to the masses of people as well. I received hundreds of phone calls from people wanting me to go out and assault this or that person, for wrongs perceived by the callers. One 65 year old White man called, and after informing me his wife of 67 had left him and moved in with a younger man, demanded that I get some men together and, as the caller put it, "Go Klux 'em," meaning to commit some violent act upon them. A Black girl from Angier called once, saying her boyfriend was dating a White girl, and asked me, "Whut you gone do bout it?" Another elderly White lady called and said that her Black maid was stealing her jewelry, as if that was a classic crime for which the CKKKK should render traditional and just "Klan punishment." It's really incredible.

Of course, Storm-Lord! But why would a god marry a poor farm girl?" asked one of the bound novices, his voice thin and chirping as an insect. "All things must eventually mate," I shrugged, "having been cast into a man's flesh I must do as flesh does. And it hardly matters whether one mates with a woman or a rock or a river - the end result is the same. Once all the world wed stones and trees - but this is a degenerate age, and no one keeps to tradition.

It is recorded in the monastic rules that a monk once performed an abortion on a girl; the Buddha judged his action seriously wrong, which incurred him the highest offense in the monastic rule. A monk committing this kind of wrongful deed must be expelled from the monastic community. The Buddha considered the embryo to be a person like an adult, so the monk who killed the embryo through abortion was judged by Buddhist monastic rules as having committed a crime equal in gravity to killing an adult. In the commentary on the rule stated above, it is stated clearly that killing a human being means destroying human life from the first moment of fertilization to human life outside the womb. So, even though the Buddha himself did not give a clear-cut pronouncement about when personhood occurs, the Buddhist tradition, especially the Theravada tradition, clearly states that personhood starts when the process of fertilization takes place.

Now, tell me again why I’m freezing my ass off in the middle of the woods?” Legna chuckled. “Because it is tradition. Your mate must find you and then carry you to the altar. Seeking you out is symbolic of his desire to let nothing come between you. Bringing you to the altar is a reflection of how it is his duty to help you over obstacles so that you may reach moments of joy together.” “It’s very romantic,” Isabella said, “if a little chauvinistic.” “Not in the least. The sharing of responsibility within a joining is symbolized just as strongly. The bride must tie the handfasting ribbon around her mate’s wrist. The white ribbon symbolizes honesty and love and fidelity, and by allowing himself to be so tied means the groom must provide for her at all times, as she will provide for him. The black is a promise that they will forever do all in their power to protect their union, their children, and the perpetuation of the essentials of our culture.” “But you’ve tied a red ribbon to the end of the black, Legna. What does thatmean?” “Actually”—the Demon woman smiled—“there is no precedent for the red ribbon. However, I felt it only fair to have a physical reminder that you have a culture of your own and will have just as much right to perpetuate that within your children as Jacob does.” “Legna,” Isabella giggled, giving her an admonishing look, “that is positively rebellious and feminist of you.” “I never claimed to be an old-fashioned girl,” Legna confided with a wink.

In college I had a feminist botany professor who said that the properties of herbs have been documented largely by men, but the knowledge has been passed down in an oral tradition among women, one generation to the next. Even when girls were deemed unworthy of literacy, the rhymes they heard their mothers recite, like I borage give courage, or Nettle out, dock in, dock remove the nettle sting, made them bearers of a rich knowledge. The woman in a village who knew about herbs was called the Wise Woman.

Apollodorus, the leading classical authority on Greek myths, records a tradition that the real scene of the poem was the Sicilian seaboard, and in 1896 Samuel Butler, the author of Erewhon, came independently to the same conclusion. He suggested that the poem, as we now have it, was composed at Drepanum, the modern Trapani, in Western Sicily, and that the authoress was the girl self-portrayed as Nausicaa. None of his classical contemporaries, for whom Homer was necessarily both blind and bearded, deigned to pay Butler’s theory the least attention; and since he had, as we now know, dated the poem some three hundred years too early and not explained how a Sicilian princess could have passed off her saga as Homer’s, his two books on the subject are generally dismissed as a good-humoured joke. Nevertheless, while working on an explanatory dictionary of Greek myths, I found Butler’s arguments for a Western Sicilian setting and for a female authorship irrefutable. I could not rest until I had written this novel. It re-creates, from internal and external evidence, the circumstances which induced Nausicaa to write the Odyssey, and suggest how, as an honorary Daughter of Homer, she managed to get it included in the official canon. Here is the story of a high-spirited and religious-minded Sicilian girl who saves her father’s throne from usurpation, herself from a distasteful marriage, and her two younger brothers from butchery by boldly making things happen, instead of sitting still and hoping for the best.

I had never considered it a privilege to be a woman. Not even once. I had struggled at the bit of my sex, at the reins of society, at the saddle of tradition. It had not occurred to me that men had their own burdens, that they were bridled too. It was not women who died on the battlefield. I had been denied and barred entry to a world I wanted to experience, but had I been barred because I was disdained or because I was valued? I suspected it was both. Even so, I was less inclined to complain about my lot.

Just as girls are pressured to yield that half of their human potential consonant with assertive action, just as they have been systematically discouraged from developing and celebrating the self-concepts and skills that belong to the public world, so are boys pressured to yield attributes of dependency, expressiveness, affiliation—all the self-concepts and skills that belong to the relational, emotive world. These wholesale excisions are equally damaging to the healthy development of both girls and boys. The price for traditional socialization of girls is oppression, as Lyn Brown and Carol Gilligan put it, “the tyranny of the kind and nice.” The price of traditional socialization for boys is disconnection—from themselves, from their mothers, from those around them.

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

For a long time I wondered why he ever married a woman like my mom in the first place, as she was the opposite of that in every way. If he wanted a woman to bow to him, there were plenty of girls back in Tzaneen being raised solely for that purpose. The way my mother always explained it, the traditional man wants a woman to be subservient, but he never falls in love with subservient women. He’s attracted to independent women. “He’s like an exotic bird collector,” she said. “He only wants a woman who is free because his dream is to put her in a cage.

This is why the concept of chosen family is woven so deeply into the fabric of queer community culture: where the bonds of blood have failed us time and again, we hope that our friends, lovers, and mentors will fill the void. We dream of relationships that stand against the test of time and gay drama, for better or worse, in sickness and in health. Shut out of the heteronormative institutions of marriage and the nuclear family for most of history, queers have traditionally turned to more daring and creative notions of kinship and sharing the future.

Being a girl is certainly easier than being a woman. Girls don’t have to take responsibility for their destiny. Their choices are limited by a narrowly defined scope of expectations. And here’s another reason why we continue to exhibit the behaviors learned in childhood even when at some level we know they’re holding us back: We can’t see beyond the boundaries that have traditionally circumscribed the parameters of our influence. It’s dangerous to go out-of-bounds. When you do, you get accused of trying to act like a man or being “bitchy.” All in all, it’s easier to behave in socially acceptable ways.

Yet, there is a Chennai that hasn’t changed and never will. Women still wake up at the crack of dawn and draw the kolam—the rice-flour design—outside their doorstep. Men don’t consider it old-fashioned to wear a dhoti, which is usually matched with a modest pair of Bata chappals. The day still begins with coffee and lunch ends with curd rice. Girls are sent to Carnatic music classes. The music festival continues to be held in the month of December. Tamarind rice is still a delicacy—and its preparation still an art form. It’s the marriage between tradition and transformation that makes Chennai unique. In a place like Delhi, you’ll have to hunt for tradition. In Kolkata, you’ll itch for transformation. Mumbai is only about transformation. It is Chennai alone that firmly holds its customs close to the chest, as if it were a box of priceless jewels handed down by ancestors, even as the city embraces change.

You know who traditionally does poorly on standardized tests? Women and marginalized individuals. It’s a self-fulfilling prophecy: groups that are constantly told by society that they’re less smart walk into a testing situation anxious as hell and end up underperforming. It’s called Stereotype Threat, and there’s tons of literature on that. Just like there’s tons of literature showing that the GRE does a terrible job at predicting who’ll finish grad school. But the heads of graduate admission all over the country don’t care and persist in using an instrument made to elevate rich white men.” She shakes out her hair. “Burn it down, I say.

Now that young girls like my twelve-year-old friend Mai are being exposed to modern Western women like me through crowds of tourists, they're experiencing those first critical moments of cultural hesitation. I call this the "Wait-a-Minute Moment" - that pivotal instant when girls from traditional cultures start pondering what's in it for them, exactly, to be getting married at the age of thirteen and starting to have babies not long after. They start wondering if they might prefer to make different choices for themselves, or any choices, for that matter. Once girls from closed societies start thinking such thoughts, all hell breaks loose.

The sleep seems to descend on females early in life. Studies conducted by Harvard professor Carol Gilligan and Colby College professor Lyn Mikel Brown from 1986 to 1990 have revealed that something truly phenomenal happens to girls around adolescence.8 They undergo a gradual change in which they lose their feisty spirit, courage, and willingness to speak out—qualities they had known in girlhood. Around this time their truth becomes silenced, held back. They become afraid of conflict with males, because they know on some level that males hold the power. They become—perhaps forever—good little girls, settling into the clichés and limits imposed on their

In short, he felt himself to be in love in the right place, and was ready to endure a great deal of predominance, which, after all, a man could always put down when he liked. Sir James had no idea that he should ever like to put down the predominance of this handsome girl, in whose cleverness he delighted. Why not? A man's mind–what there is of it–has always the advantage of being masculine,–as the smallest birch-tree is of a higher kind than the most soaring palm,–and even his ignorance is of a sounder quality. Sir James might not have originated this estimate, but a kind Providence furnishes the limpest personality with a little gum or starch in the form of tradition.

But Beatrice Blaine! There was a woman! Early pictures taken on her father's estate at Lake Geneva, Wisconsin, or in Rome at the Sacred Heart Convent—an educational extravagance that in her youth was only for the daughters of the exceptionally wealthy—showed the exquisite delicacy of her features, the consummate art and simplicity of her clothes. A brilliant education she had—her youth passed in renaissance glory, she was versed in the latest gossip of the Older Roman Families; known by name as a fabulously wealthy American girl to Cardinal Vitori and Queen Margherita and more subtle celebrities that one must have had some culture even to have heard of. She learned in England to prefer whiskey and soda to wine, and her small talk was broadened in two senses during a winter in Vienna. All in all Beatrice O'Hara absorbed the sort of education that will be quite impossible ever again; a tutelage measured by the number of things and people one could be contemptuous of and charming about; a culture rich in all arts and traditions, barren of all ideas, in the last of those days when the great gardener clipped the inferior roses to produce one perfect bud.

There is no conflict between social progress for women and misogynist aggression toward them, contra Heather Mac Donald (2014). Progress and resentment are perfectly compatible. Indeed, women may be resented precisely because they are achieving rapid social progress in some areas. Some women's success in hitherto male-dominated roles, as well as their abandonment of traditionally feminine forms of care work, would be predicted in my analysis to provoke misogynistic hostility. Misogyny often stems from the desire to take women down, to put them in their place again. So the higher they climb, the farther they may be made to fall because of it. The glass ceiling may be broken; but then there may be smackdown. And some women get hit by shards of glass that rain down from others' rising.

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 other day a little girl in the fifth grade put me in an awkward spot by stating: 'Is it fair that Jesus created seven sacraments and only six of them are available to women?' She was referring, obviously, to Holy Orders to which -- according to eternal tradition -- only males are admitted. What could I answer? After looking around, I said: "In this classroom I see boys and girls. You boys can ask: 'Is anyone among the males of the world the father of Jesus?' The boys' answer: 'No, because Saint Joseph was only the putative father.' But you girls" -- I went on -- "can ask: 'Was one of us women the mother of Jesus?' And the answer is: 'Yes.'" Then I said: "You are right, but think this over. If no woman can be pope or bishop or priest, this is compensated for a thousand times over by the divine maternity, which honors exceptionally both woman and motherhood." My little protester seemed convinced.

- The local prince had gotten a notion that the girl could spin straw into gold, the dwarf said. Brainless young idiot, but they’re all like that. If she could spin straw into gold, why was she living in a hovel? Anyway, Gramps said he’d do her spinning for her in return for part of the gold and her firstborn child. She agreed, but naturally when the baby was born she didn’t want to give him up. So Gramps agreed to a guessing game: if she could guess his name, she could keep the baby. Then he let her find out what his name was. She kept the baby and Gramps kept the gold, and everyone went home happy. - I think I’m beginning to get the idea, Cimorene said. It’s not just spinning straw into gold that’s a family tradition, is it? It’s the whole scheme. The dwarf nodded sadly. - Right the first time. Only I can never make it work properly. I can find plenty of girls who’re supposed to spin straw into gold, and most of them suggest the guessing game, but I’ve never had even one who managed to guess my name. - Oh, dear, said Cimorene. - I even changed my name legally, so it would be easier, the dwarf said sadly. Herman isn’t a difficult name to remember, is it? But no, the silly chits can’t do it. So I end up with the baby as well as the gold, and babies eat and cry and need clothes, and the gold runs out, and I have to find another girl to spin gold for, and it happens all over again, and I end up with another baby. It isn’t fair!

In the modern era, teachers and scholarship have traditionally laid strenuous emphasis on the fact that Briseis, the woman taken from Achilles in Book One, was his géras, his war prize, the implication being that her loss for Achilles meant only loss of honor, an emphasis that may be a legacy of the homoerotic culture in which the classics and the Iliad were so strenuously taught—namely, the British public-school system: handsome and glamorous Achilles didn’t really like women, he was only upset because he’d lost his prize! Homer’s Achilles, however, above all else, is spectacularly adept at articulating his own feelings, and in the Embassy he says, “‘Are the sons of Atreus alone among mortal men the ones / who love their wives? Since any who is a good man, and careful, / loves her who is his own and cares for her, even as I now / loved this one from my heart, though it was my spear that won her’ ” (9.340ff.). The Iliad ’s depiction of both Achilles and Patroklos is nonchalantly heterosexual. At the conclusion of the Embassy, when Agamemnon’s ambassadors have departed, “Achilles slept in the inward corner of the strong-built shelter, / and a woman lay beside him, one he had taken from Lesbos, / Phorbas’ daughter, Diomede of the fair colouring. / In the other corner Patroklos went to bed; with him also / was a girl, Iphis the fair-girdled, whom brilliant Achilles / gave him, when he took sheer Skyros” (9.663ff.). The nature of the relationship between Achilles and Patroklos played an unlikely role in a lawsuit of the mid-fourth century B.C., brought by the orator Aeschines against one Timarchus, a prominent politician in Athens who had charged him with treason. Hoping to discredit Timarchus prior to the treason trial, Aeschines attacked Timarchus’ morality, charging him with pederasty. Since the same charge could have been brought against Aeschines, the orator takes pains to differentiate between his impulses and those of the plaintiff: “The distinction which I draw is this—to be in love with those who are beautiful and chaste is the experience of a kind-hearted and generous soul”; Aeschines, Contra Timarchus 137, in C. D. Adams, trans., The Speeches of Aeschines (Cambridge, MA, 1958), 111. For proof of such love, Aeschines cited the relationship between Achilles and Patroklos; his citation is of great interest for representing the longest extant quotation of Homer by an ancient author. 32

On the other hand, maybe what attracts us aren't the stories of falling apart so much as the stories of self-creation. The falling apart stuff is just a byproduct, a hazard of the trade. Maybe what I loved about Camille Claudel was what she created out of what she smashed to bits. How did a bourgeois girl become an artist and a woman? What was the female equivalent of the Great Man? If it didn't exist, why not? Who said it didn't? Who said it couldn't? What were the conditions that made it so hard? Rodin was the image Claudel identified with and against which she defined herself. Scott was this image for Zelda. A woman could not be a great artist and have a traditional marriage - not unless her husband was a Leonard Woolf. One boyfriend I had in college used to joke, 'Only one artist in the family,' meaning not me. I didn't get it then, but I get it now. There was always something self-annihilating in the act of loving, for a girl with creative aspirations - always - but far more then than now. The message, invariably, was that youthful passions lead to middle-age breakdowns, so choose your institution wisely. Marriage or the nuthouse. One or the other. It started to dawn on me that it wasn't that I was attracted to stories about girls who went mad, I was attracted to stories about girls with ambitions who wound up institutionalized. Getting locked up was not the result of adventure, it was the price you paid for adventure, it was your punishment. I had mistaken correlation for causation. Rookie mistake.

The impulse behind fantasy I find to be dissatisfaction with literary realism. Realism leaves out so much. Any consensual reality (though wider even than realism) nonetheless leaves out a great deal also. Certainly one solution to the difficulty of treating experience that is not dealt with in the literary tradition, or even in consensual reality itself, is to 'skew' the reality of the piece of fiction, that is, to employ fantasy. [...] After all, reality is--collectively speaking--a social invention and is not itself really real. Individually, it is as much something human beings do as it is something refractory that is prior to us and outside of us. [...] When I was seventeen and in a writing class in college, I learned that the kinds of things I wrote about--things that came out of my experience as a seventeen-year-old girl--were not serious literary subjects. My realism wouldn't do. So I decided at some point to write fantasy and science fiction. (I did love them!) Nobody could pull me up on the importance or the accuracy of those. The stories in this book are here because they are good stories and because they are part of a fascinating tradition of fantasy. But they are also here (I suspect) because many fine writers who are women have discovered that fantasy, fantastic elements and methods, or simply even the tone of fantasy, give them the method to handle the specifically female elements of their experience in a way that the literary tradition of realism was designed not to do. And I once thought I was the only one!

The phrase was so simple and for most women, so generic. Any other female would have laughed off such a question from a boy she had no interest in. But in my case, it was a landmark moment in my life. Number 23 had gone where no other man had gone before. Until then, my history with men had been volatile. Instead of a boyfriend or even a drunken prom date, my virginity was forfeited to a very disturbed, grown man while I was unconscious on a bathroom floor. The remnants of what could be considered high school relationships were blurry and drug infused. Even the one long-lasting courtship I held with Number 3 went without traditional dating rituals like Valentine’s Day, birthdays, anniversary gifts, or even dinner. Into young adulthood, I was never the girl who men asked on dates. I was asked on many fucks. I was a pair of tits to cum on, a mouth to force a cock down, and even a playmate to spice up a marriage. At twenty-four, I had slept with twenty-two men, gotten lustfully heated with countless more, but had never once been given flowers. With less than a handful of dates in my past, romance was something I accepted as not being in the cards for me. My personality was too strong, my language too foul, and my opinions too outspoken. No, I was not the girl who got asked out on dates and though that made me sad at times, I buried myself too deeply in productivity to dwell on it. But, that day, Number 23 sparked a fuse. That question showed a glimmer of a simplistic sweetness that men never gave me. Suddenly he went from being some Army kid to the boyfriend I never had.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

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.

Ever since I first read Midori Snyder’s essay, ‘The Armless Maiden and the Hero’s Journey’ in The Journal of Mythic Arts, I couldn’t stop thinking about that particular strand of folklore and the application of its powerful themes to the lives of young women. There are many different versions of the tale from around the world, and the ‘Armless Maiden’ or ‘Handless Maiden’ are just two of the more familiar. But whatever the title, we are essentially talking about a narrative that speaks of the power of transformation – and, perhaps more significantly when writing young adult fantasy, the power of the female to transform herself. It’s a rite of passage; something that mirrors the traditional journey from adolescence to adulthood. Common motifs of the stories include – and I am simplifying pretty drastically here – the violent loss of hands or arms for the girl of the title, and their eventual re-growth as she slowly regains her autonomy and independence. In many accounts there is a halfway point in the story where a magician builds a temporary replacement pair of hands for the girl, magical hands and arms that are usually made entirely of silver. What I find interesting is that this isn’t where the story ends; the gaining of silver hands simply marks the beginning of a whole new test for our heroine.

Well, happy birthday anyway.” “Wow--that’s right, I forgot! I’m seventeen!” Harry seized the wand lying beside his camp bed, pointed it at the cluttered desk where he had left his glasses, and said, “Accio Glasses!” Although they were only around a foot away, there was something immensely satisfying about seeing them zoom toward him, at least until they poked him in the eye. “Slick,” snorted Ron. Reveling in the removal of his Trace, Harry sent Ron’s possessions flying around the room, causing Pigwidgeon to wake up and flutter excitedly around his cage. Harry also tried tying the laces of his trainers by magic (the resultant knot took several minutes to untie by hand) and, purely for the pleasure of it, turned the orange robes on Ron’s Chudley Cannons posters bright blue. “I’d do your fly by hand, though,” Ron advised Harry, sniggering when Harry immediately checked it. “Here’s your present. Unwrap it up here, it’s not for my mother’s eyes.” “A book?” said Harry as he took the rectangular parcel. “Bit of a departure from tradition, isn’t it?” “This isn’t your average book,” said Ron. “It’s pure gold: Twelve Fail-Safe Ways to Charm Witches. Explains everything you need to know about girls. If only I’d had this last year I’d have known exactly how to get rid of Lavender and I would’ve known how to get going with…Well, Fred and George gave me a copy, and I’ve learned a lot. You’d be surprised, it’s not all about wandwork, either.

Tell you what: Ask a Baptist wife why her husband treats her like a personal slave. Ask a homosexual couple why their love for one another is treated as a sick joke in some parts of the world and as a crime punishable by death in others. Ask a starving African mother with ten starving children why she doesn't practice birth control. Ask a young Muslim girl why her parents sliced off her clitoris. Ask millions of Muslim women why they cannot attend schools or show themselves in public except through the eye slits of a full-body burqa. Ask the Pakistani woman who's gang-raped why she is sentenced to death while her rapists go free, and why it’s her own family leading the murderous chorus. Ask the American woman who’s raped why her local congressman would question the “legitimacy” of that rape and would force her to bring her rapist’s child to term. Ask the dead Christian children why their fundamentalist parents wouldn’t give them an antibiotic to stave off their infection or an insulin injection to control their diabetes. Ask the Parkinson’s or paralysis victims why their cures have been mired in religious and political red tape for decades now because an increasingly hysterical and radical segment of American society believes that a clump of cells with no identity and no consciousness has more rights than they do. Ask them all to point to the source of their misery, and then ask yourself why it doesn't bother you that they are pointing to the same goddamned book you're using in your religious services and in the celebration of your “harmless” and “quaint” traditions.

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

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

AUTUMN WAS COMING; the evergreens might not have noticed, but the sycamores did. They flashed thousands of golden leaves across slate-gray skies. Late one afternoon, after the lesson, Tate lingering when he should have left, he and Kya sat on a log in the woods. She finally asked the question she’d wanted to ask for months. “Tate, I appreciate your teaching me to read and all those things you gave me. But why’d you do it? Don’t you have a girlfriend or somebody like that?” “Nah—well, sometimes I do. I had one, but not now. I like being out here in the quiet and I like the way you’re so interested in the marsh, Kya. Most people don’t pay it any attention except to fish. They think it’s wasteland that should be drained and developed. People don’t understand that most sea creatures—including the very ones they eat—need the marsh.” He didn’t mention how he felt sorry for her being alone, that he knew how the kids had treated her for years; how the villagers called her the Marsh Girl and made up stories about her. Sneaking out to her shack, running through the dark and tagging it, had become a regular tradition, an initiation for boys becoming men. What did that say about men? Some of them were already making bets about who would be the first to get her cherry. Things that infuriated and worried him. But that wasn’t the main reason he’d left feathers for Kya in the forest, or why he kept coming to see her. The other words Tate didn’t say were his feelings for her that seemed tangled up between the sweet love for a lost sister and the fiery love for a girl. He couldn’t come close to sorting it out himself, but he’d never been hit by a stronger wave. A power of emotions as painful as pleasurable.

1595, Richard Field, fellow-alumnus of the King Edward grammar school in Stratford-upon-Avon, printed The lives of the noble Grecians and Romanes, compared together by that grave learned philosopher and historiographer, Plutarke of Chaeronea: translated out of Greeke into French by James Amiot, abbot of Bellozane, Bishop of Auxerre, one of the Kings privie counsell, and great Amner of France, and out of French into English, by Thomas North. This was the book that got Shakespeare thinking seriously about politics: monarchy versus republicanism versus empire; the choices we make and their tragic consequences; the conflict between public duty and private desire. He absorbed classical thought, but was not enslaved to it. Shakespeare was a thinker who always made it new, adapted his source materials, and put his own spin on them. In the case of Plutarch, he feminized the very masculine Roman world. Brutus and Caesar are seen through the prism of their wives, Portia and Calpurnia; Coriolanus through his mother, Volumnia; Mark Antony through his lover, Cleopatra. Roman women were traditionally silent, confined to the domestic sphere. Cleopatra is the very antithesis of such a woman, while Volumnia is given the full force of that supreme Ciceronian skill, a persuasive rhetorical voice.40 Timon of Athens is alone and unhappy precisely because his obsession with money has cut him off from the love of, and for, women (the only females in Timon’s strange play are two prostitutes). Paradoxically, the very masculinity of Plutarch’s version of ancient history stimulated Shakespeare into demonstrating that women are more than the equal of men. Where most thinkers among his contemporaries took the traditional view of female inferiority, he again and again wrote comedies in which the girls are smarter than the boys—Beatrice in Much Ado about Nothing, Rosalind in As You Like It, Portia in The Merchant of Venice—and tragedies in which women exercise forceful authority for good or ill (Tamora, Cleopatra, Volumnia, and Cymbeline’s Queen in his imagined antiquity, but also Queen Margaret in his rendition of the Wars of the Roses).41

As I became older, I was given many masks to wear. I could be a laborer laying railroad tracks across the continent, with long hair in a queue to be pulled by pranksters; a gardener trimming the shrubs while secretly planting a bomb; a saboteur before the day of infamy at Pearl Harbor, signaling the Imperial Fleet; a kamikaze pilot donning his headband somberly, screaming 'Banzai' on my way to my death; a peasant with a broad-brimmed straw hat in a rice paddy on the other side of the world, stooped over to toil in the water; an obedient servant in the parlor, a houseboy too dignified for my own good; a washerman in the basement laundry, removing stains using an ancient secret; a tyrant intent on imposing my despotism on the democratic world, opposed by the free and the brave; a party cadre alongside many others, all of us clad in coordinated Mao jackets; a sniper camouflaged in the trees of the jungle, training my gunsights on G.I. Joe; a child running with a body burning from napalm, captured in an unforgettable photo; an enemy shot in the head or slaughtered by the villageful; one of the grooms in a mass wedding of couples, having met my mate the day before through our cult leader; an orphan in the last airlift out of a collapsed capital, ready to be adopted into the good life; a black belt martial artist breaking cinderblocks with his head, in an advertisement for Ginsu brand knives with the slogan 'but wait--there's more' as the commercial segued to show another free gift; a chef serving up dog stew, a trick on the unsuspecting diner; a bad driver swerving into the next lane, exactly as could be expected; a horny exchange student here for a year, eager to date the blonde cheerleader; a tourist visiting, clicking away with his camera, posing my family in front of the monuments and statues; a ping pong champion, wearing white tube socks pulled up too high and batting the ball with a wicked spin; a violin prodigy impressing the audience at Carnegie Hall, before taking a polite bow; a teen computer scientist, ready to make millions on an initial public offering before the company stock crashes; a gangster in sunglasses and a tight suit, embroiled in a turf war with the Sicilian mob; an urban greengrocer selling lunch by the pound, rudely returning change over the counter to the black patrons; a businessman with a briefcase of cash bribing a congressman, a corrupting influence on the electoral process; a salaryman on my way to work, crammed into the commuter train and loyal to the company; a shady doctor, trained in a foreign tradition with anatomical diagrams of the human body mapping the flow of life energy through a multitude of colored points; a calculus graduate student with thick glasses and a bad haircut, serving as a teaching assistant with an incomprehensible accent, scribbling on the chalkboard; an automobile enthusiast who customizes an imported car with a supercharged engine and Japanese decals in the rear window, cruising the boulevard looking for a drag race; a illegal alien crowded into the cargo hold of a smuggler's ship, defying death only to crowd into a New York City tenement and work as a slave in a sweatshop. My mother and my girl cousins were Madame Butterfly from the mail order bride catalog, dying in their service to the masculinity of the West, and the dragon lady in a kimono, taking vengeance for her sisters. They became the television newscaster, look-alikes with their flawlessly permed hair. Through these indelible images, I grew up. But when I looked in the mirror, I could not believe my own reflection because it was not like what I saw around me. Over the years, the world opened up. It has become a dizzying kaleidoscope of cultural fragments, arranged and rearranged without plan or order.

You might think lunchtime at Willing would be different from other high schools. That everyone would be welcome at any table, united by the knowledge that we, at Willing, are the Elite, the Chosen, stellar across the board. Um.No.Of course not.High school is high school, regardless of how much it costs or how many kids springboard into the Ivies. And nowhere is social status more evident than in the dining room (freshman and sophomores at noon; upperclassmen at one). Because, of course, Willing doesn't have a cafeteria, or even a lunch hall. It has a dining room, complete with oak tables and paneled walls that are covered with plaques going all the way back to 1869, the year Edith Willing Castoe (Edward's aunt) founded the school to "prepare Philadelphia's finest young ladies for Marriage,for Leadership, and for Service to the World." Really. Until the sixties, the school's boastful slogan was "She's a Willing Girl." Almost 150 years, three first ladies, and one attorney general-not to mention the arrival of boys-later, female members of the student body are still called Willing Girls. You'd think someone in the seventies would have objected to that and changed it. But Willing has survived the seventies of two different centuries. They'll probably still be calling us Willing Girls in 2075. It's a school that believes in Tradition, sometimes regardless of how stupid that Tradition is.

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.

Stefan wasn’t sure if it had been watching them and realizing how deep Adrian and Madeleine’s attachment ran, or if it was the fact he was already half in love with Adrian, but he found himself talking before he could stop himself. “I know we’ve only known each other for a year or so, so it’s not really my place to offer my opinions, and I have no concept of what it’s like to be a Royal—the expectations, everything involved,” he started, and Adrian looked up at him. “But my parents were Diplomats, and I did learn a few things from them about how to get what you want.” “Yes?” Adrian asked guardedly. “I’ve been to many courts, and seen many Lord’s daughters. None of them are like Madeleine. No, wait, I’m not insulting her,” he added quickly as Adrian opened his mouth to speak. “What I’m saying is, those girls are being groomed for the traditional roles your father intimated she was to take when she’s older. Now you find out what she really wants—at least at nine years old—to be a Healer and to marry who she wants to. She wants the independence she sees we have.” “Brion’s marriage was arranged when he was thirteen,” Adrian told him. “He seems happy enough, and so does Gwyne, for that matter, but she’d been preparing to be his wife since she was—since she was younger than Maddy.” “But the rest of you haven’t been,” Stefan pointed out, and Adrian nodded in agreement. “One of the basic ideas I grew up with was compromise, giving up just enough to make both sides happy. What if there was no compromise with your sister? If she became so unmarriageable, such an unlikely prospect as a complacent wife, that no one wanted to marry her?” he paused to let his words sink in.

Geraldine nodded and headed for Mrs. Armstrong's lawn. I felt sorry for her in her carrot pajamas, having no idea what was really going on. I followed the other girls and stood behind the shrubs. Mrs. Armstrong's house was ginormous. Her house was even bigger than Aunt Jeanie's. There was one light on upstairs. I figured that was the bedroom. The rest of the house was dark. Geraldine went to the far end of the yard and removed a can of spray paint from the bag. She shook it and began to spray. "She's such an idiot," Ava said, taking out her phone to record Geraldine's act of vandalism. "You guys are going to get her into so much trouble," I said. "So what?" Hannah replied. "She got us in trouble at the soup kitchen, it's not like she's ever going to become a Silver Rose anyway. She's totally wasting her time." Geraldine slowly made her way up and down the huge yard carefully spraying the grass. It would take her forever to complete it and there wasn't nearly enough spray paint. "Hey, guys!" Geraldine yelled from across the lawn. "How about I spray a rose in the grass? That would be cool, right?" I cringed. The light on upstairs meant the Armstrongs were still awake. Geraldine was about to get us all caught. "O-M-G," Hannah moaned. "Shhhh," Summer hissed, but Geraldine kept screaming at the top of her lungs. "Well, what do you guys think?" My heart dropped into my stomach as a light from downstairs clicked on. We ducked behind the hedges and froze. "Who's out there?" called a man's voice. I couldn't see him and I couldn't see Geraldine. I heard the door close and I peeked over the hedges. "He went back inside," I whispered, ducking back down. At that moment something went shk-shk-shk and Geraldine screamed. We all stood to see what was happening. Someone had turned the sprinklers on and Geraldine was getting soaked. The door flew open and I heard Mrs. Armstrong's voice followed by a dog's vicious barking. "Get 'em, Killer!" "Killer!" Ava screamed and we all took off running down the street with a soggy Geraldine trailing behind us. I was faster than all the other girls. I had no intentions of being gobbled up by a dog named Killer. We stopped running when we got to Ava's street and Killer was nowhere in sight. We walked back to the house at a normal pace. "So, did I prove myself to the sisterhood?" Geraldine asked. Hannah turned to her. "Are you kidding me? Your yelling woke them up, you moron. We got chased down the street by a dog because of you." Geraldine frowned and looked down at the ground. Hopefully what I had told her before about the girls not being her friends was starting to settle in. Inside all the other girls wanted to know what had happened. Ava was giving them the gory details when a knock on the door interrupted her. It was Mrs. Armstrong. She had on a black bathrobe and her hair was in curlers. I chuckled to myself because I was used to seeing her look absolutely perfect. We all sat on our sleeping bags looking as innocent as possible except for Geraldine who still stood awkwardly by the door, dripping wet. Mrs. Armstrong cleared her throat. "Someone has just vandalized my lawn with spray paint. Silver spray paint. Since I know it's a tradition for the Silver Roses to pull a prank on me on the night of the retreat, I'm going to assume it was one of you. More specifically, the one who's soaking wet right now." All eyes went to Geraldine. She looked at the ground and said nothing. What could she possibly say to defend herself? She even had silver spray paint on her fingers. Mrs. Armstrong looked her up and down. "Young lady, this is your second strike and that's two strikes too many. Your bid to become a Junior Silver Rose is for the second time hereby revoked." Geraldine's shoulders drooped, but most of the girls were smirking. This had been their plan all along and they had accomplished it.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

Except then a local high school journalism class decided to investigate the story. Not having attended Columbia Journalism School, the young scribes were unaware of the prohibition on committing journalism that reflects poorly on Third World immigrants. Thanks to the teenagers’ reporting, it was discovered that Reddy had become a multimillionaire by using H-1B visas to bring in slave labor from his native India. Dozens of Indian slaves were working in his buildings and at his restaurant. Apparently, some of those “brainy” high-tech workers America so desperately needs include busboys and janitors. And concubines. The pubescent girls Reddy brought in on H-1B visas were not his nieces: They were his concubines, purchased from their parents in India when they were twelve years old. The sixty-four-year-old Reddy flew the girls to America so he could have sex with them—often several of them at once. (We can only hope this is not why Mark Zuckerberg is so keen on H-1B visas.) The third roommate—the crying girl—had escaped the carbon monoxide poisoning only because she had been at Reddy’s house having sex with him, which, judging by the looks of him, might be worse than death. As soon as a translator other than Reddy was found, she admitted that “the primary purpose for her to enter the U.S. was to continue to have sex with Reddy.” The day her roommates arrived from India, she was forced to watch as the old, balding immigrant had sex with both underage girls at once.3 She also said her dead roommate had been pregnant with Reddy’s child. That could not be confirmed by the court because Reddy had already cremated the girl, in the Hindu tradition—even though her parents were Christian. In all, Reddy had brought seven underage girls to the United States for sex—smuggled in by his brother and sister-in-law, who lied to immigration authorities by posing as the girls’ parents.4 Reddy’s “high-tech” workers were just doing the slavery Americans won’t do. No really—we’ve tried getting American slaves! We’ve advertised for slaves at all the local high schools and didn’t get a single taker. We even posted flyers at the grade schools, asking for prepubescent girls to have sex with Reddy. Nothing. Not even on Craigslist. Reddy’s slaves and concubines were considered “untouchables” in India, treated as “subhuman”—“so low that they are not even considered part of Hinduism’s caste system,” as the Los Angeles Times explained. To put it in layman’s terms, in India they’re considered lower than a Kardashian. According to the Indian American magazine India Currents: “Modern slavery is on display every day in India: children forced to beg, young girls recruited into brothels, and men in debt bondage toiling away in agricultural fields.” More than half of the estimated 20.9 million slaves worldwide live in Asia.5 Thanks to American immigration policies, slavery is making a comeback in the United States! A San Francisco couple “active in the Indian community” bought a slave from a New Delhi recruiter to clean house for them, took away her passport when she arrived, and refused to let her call her family or leave their home.6 In New York, Indian immigrants Varsha and Mahender Sabhnani were convicted in 2006 of bringing in two Indonesian illegal aliens as slaves to be domestics in their Long Island, New York, home.7 In addition to helping reintroduce slavery to America, Reddy sends millions of dollars out of the country in order to build monuments to himself in India. “The more money Reddy made in the States,” the Los Angeles Times chirped, “the more good he seemed to do in his hometown.” That’s great for India, but what is America getting out of this model immigrant? Slavery: Check. Sickening caste system: Check. Purchasing twelve-year-old girls for sex: Check. Draining millions of dollars from the American economy: Check. Smuggling half-dead sex slaves out of his slums in rolled-up carpets right under the nose of the Berkeley police: Priceless.