Traditional Outfit Quotes

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

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...

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.

Found it,” Einen said. Their very large boxes, sealed with glowing hieroglyphs, were at the bottom. Einen recognized them by the designations written on the tops of the boxes in the desert language: ‘Islander’ and ‘Northerner’. Pulling them out of the rack, the friends thought about what they should do next. Then it dawned on Hadjar and he simply touched the hieroglyph. His blue bracelet flashed, and then the seal disappeared, melting away like a slight haze. The sword lying inside the box soothed his tense nerves better than any herbal tincture ever could. As soon as Mountain Wind was back in his calloused hand, confidence welled up in Hadjar’s soul: no obstacle in his path could stop him or even slow him down. The old leather wallet with his friends’ wedding bracelets reassured his aching heart. ‘The Black Gates’ Patriarch’s ring, the fairy’s tears, and little Serra’s gift were almost insignificant compared to those two most important things. Although, after looking at the sword, Hadjar tied the wallet to his belt first. There were many swords in this world after all... “I don’t think you’re allowed to do what you want here,” someone behind him said. Hadjar turned around. He realized that he’d been lost in his own thoughts for a while. The sounds of merriment had long since subsided. The central hall, which had resembled a tavern and a brothel at the same time, was now empty. All the practitioners wearing blue amulets had bared their weapons and crowded behind Glen. He was still lazily sipping from his mug, but his gaze was tenacious. The leader of the fifty ‘guinea pigs’, selected by Karissa, was ready to fight. To the death. Einen, who’d somehow managed to put his people’s traditional outfit on, stood next to Hadjar. In his hand, the spear-staff, which hadn’t exposed its deadly stinger yet, swayed dangerously. “Put those things back and go to bed,” Glen said bossily. “You shouldn’t steal from people who’ve sheltered you.” “We haven’t stolen anything,” Einen snapped in reply, “we’ve just taken back our things.” “There’s nothing of yours here.” “The names on the boxes beg to differ,” Hadjar stated calmly. They met Glen’s eyes. By the Evening Stars, the undersized rogue was one of the few people who could withstand Hadjar’s gaze. “It seems that children from the north and the islands can’t count,” Glen said more forcefully. “I’ll give you one more chance. Put-” “Put a dog’s reproductive organ down your throat,” Einen spat on the floor. His friend’s cursing made Hadjar open his mouth in surprise. Apparently, the stress of the recent weeks had really affected the usually calm islander. “How many newbies have you cheated like this so far? You make them think that they can’t take their things back, and then you send them to their deaths.

The next morning, October 31, marked the beginning of the family-friendly part of the holiday. That’s when the mischievous gifts from under the Halloween Tree were handed out by hungover adults. The rule was that if your gift was actually thoughtful or useful to the recipient, you had failed—these gifts were to be tasteless and worse than useless. They were also extremely difficult to shop for, you had to know a person pretty well to know exactly what they hated. For the kids, there were baskets of booby-trapped treats (say, a batch of six caramel apples, only one was secretly an onion). Everyone either had a separate costume for that day, or a tasteful modification to their Devil’s Night outfit for the traditional haunted houses and trick-or-treating.

Since you're so quick with the texts, you could have provided me with a little help when I was negotiating the price of my sherwani. I can't believe how badly Deepa tried to rip me off." "Are you sulking?" She stared at him, incredulous. "The big venture capitalist who just closed the company's fourth fund at $350 million is sulking because he was bested at negotiating the purchase of a traditional Indian wedding outfit for a fake wedding that will last ten minutes by a frail sixty-year-old woman for whom English is a second language." "She wasn't frail.

In the Catholic world, it is well established that modesty is more than just a hemline, but we cannot ignore the elephant in the room either. Few Catholics have yet to understand what it truly means to dress appropriately for Mass; many people dress as if they just came back from the beach or just rolled out of bed. Then we have the few, yet the loud, Catholics who seemed to have made it their life’s duty to remind others, regardless of time, place, or charity, that, according to them, their particular outfit is “of the devil.” While at the same time, many more Catholics, men and women, have come to believe that the amount of clothing that we wear doesn’t matter, as long as we have love in our hearts. But neither of these ideologies seem to coincide with Church Tradition. What we Catholics need to ask ourselves is, “If how we dress, most especially in the Presence of the Blessed Sacrament, is as vitally important as the Church has always said until lately, how then is it suddenly not an issue?

It is not surprising that what we wear in the Presence of the Blessed Sacrament is different from what we wear in our own homes or swimming. This is simply having proper decorum; the Church does not call man to wear a suit and tie to bed or constantly in his own home. Nor would it be sensible for him to swim in such an outfit. Charity, decorum, and Christian decency demand that man appears well dressed for the occasion. The difference here is not simply “cultural” or “situational,” but a call to be charitable in our decorum, decency in our actions and dress, and humility as Catholics. Note how Police Officers are dressed while on duty, or Nuns in their habits and priests in their collar (and cassock, for Traditional priests).

Is There More (The Sonnet) Is there more to life than mere eating! Is there more to existence than mere fighting! Is there more to progress than mere greed! Is there more to administration than controlling! Is there more to health than mere pills! Is there more to knowledge than mere facts! Is there more to character than mere outfits! Is there more to development than cruel tact! Is there more to communication than mere talking! Is there more to tradition than ancient habits! Is there more to a person than skin and bones! Is there more to learning than rotten beliefs! Even the sky is no limit for a mind that expands, Whereas the savage mind of rigidity is forever bland.

Dean Martin, and Sammy Davis Jr. The cool kids of the 1960s invited the old man who had been cool before they knew cool was cool to join them in a musical romp that nobody took particularly seriously. Crosby enjoys himself. He has nothing at stake, since he’s not the star who has to carry the film. He’s very casual, and appears to be ad-libbing all his lines in the old Road tradition with a touch of W. C. Fields’s colorful vocabulary thrown in: “You gentlemen find my raiment repulsive?” he asks Sinatra and Martin when they object to his character’s lack of chic flash in clothing. Crosby plays a clever con man who disguises himself as square, and his outfits reflect a conservative vibe in the eyes of the cats who are looking him over. The inquiry leads into a number, “Style,” in which Sinatra and Martin put Crosby behind closet doors for a series of humorous outfit changes, to try to spruce him up. Crosby comes out in a plaid suit with knickers and then in yellow pants and an orange-striped shirt. Martin and Sinatra keep on singing—and hoping—while Crosby models a fez. He finally emerges with a straw hat, a cane, and a boutonniere in his tuxedo lapel, looking like a dude. In his own low-key way, taking his spot in the center, right between the other two, Crosby joins in the song and begins to take musical charge. Sinatra is clearly digging Crosby, the older man he always wanted to emulate.*17 Both Sinatra and Martin are perfectly willing to let Crosby be the focus. He’s earned it. He’s the original that the other two wanted to become. He was there when Sinatra and Martin were still kids. He’s Bing Crosby! The three men begin to do a kind of old man’s strut, singing and dancing perfectly together (“…his hat got a little more shiny…”). The audience is looking at the three dominant male singers of the era from 1940 to 1977. They’re having fun, showing everyone exactly not only what makes a pro, not only what makes a star, but what makes a legend. Three great talents, singing and dancing about style, which they’ve all clearly got plenty of: Frank Sinatra, Bing Crosby, and Dean Martin in Robin and the 7 Hoods

Another common feature of many cultures is the use of what I call the “four D’s” to put people in contact with the wild wisdom of their true nature. The four D’s are drumming, dancing, drinking (or drugging), and dreaming. When the time comes for a sacred ceremony in a traditional society, the tribe’s mystics dress in formal outfits, then spend hours singing, chanting, telling stories, performing ancient dances, using psychoactive chemical compounds, and reporting on whatever visions come to them, awake or asleep.