Traditional Wear Quotes

AI-powered passive monitoring is taking off and has huge advantages over the traditional way of monitoring patients. The advantage of passive monitoring, as opposed to data collected from wearables, is that it doesn’t require patients or seniors to actively wear a device at all times. Used in a hospital setting, the tech reduces healthcare workers’ risk of exposure to COVID-19 by limiting their contact with patients and automating data collection for vital signs. Also, camera-based monitoring is unpopular for the simple reason that a lot of people don’t like being watched by a camera.

If we are really ready for thinking, not the traditional, conventional, rehashed thinking, but the exploratory and adventurous thinking, we can move forward and discover the astounding appeal of new mind-blowing visions. ( "Ready-to-wear thinking")

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

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

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

I never leaf through a copy of National Geographic without realizing how lucky we are to live in a society where it is traditional to wear clothes.

The Frays had never been a religiously observant family, but Clary loved Fifth Avenue at Christmas time. The air smelled like sweet roasted chestnuts, and the window displays sparkled with silver and blue, green and red. This year there were fat round crystal snowflakes attached to each lamppost, sending back the winter sunlight in shafts of gold. Not to mention the huge tree at Rockefeller Center. It threw its shadow across them as she and Simon draped themselves over the gate at the side of the skating rink, watching tourists fall down as they tried to navigate the ice. Clary had a hot chocolate wrapped in her hands, the warmth spreading through her body. She felt almost normal—this, coming to Fifth to see the window displays and the tree, had been a winter tradition for her and Simon for as long as she could remember. “Feels like old times, doesn’t it?” he said, echoing her thoughts as he propped his chin on his folded arms. She chanced a sideways look at him. He was wearing a black topcoat and scarf that emphasized the winter pallor of his skin. His eyes were shadowed, indicating that he hadn’t fed on blood recently. He looked like what he was—a hungry, tired vampire. Well, she thought. Almost like old times. “More people to buy presents for,” she said. “Plus, the always traumatic what-to-buy-someone-for-the-first-Christmas-after-you’ve-started-dating question.” “What to get the Shadowhunter who has everything,” Simon said with a grin. “Jace mostly likes weapons,” Clary sighed. “He likes books, but they have a huge library at the Institute. He likes classical music …” She brightened. Simon was a musician; even though his band was terrible, and was always changing their name—currently they were Lethal Soufflé—he did have training. “What would you give someone who likes to play the piano?” “A piano.” “Simon.” “A really huge metronome that could also double as a weapon?” Clary sighed, exasperated. “Sheet music. Rachmaninoff is tough stuff, but he likes a challenge.” “Now you’re talking. I’m going to see if there’s a music store around here.” Clary, done with her hot chocolate, tossed the cup into a nearby trash can and pulled her phone out. “What about you? What are you giving Isabelle?” “I have absolutely no idea,” Simon said. They had started heading toward the avenue, where a steady stream of pedestrians gawking at the windows clogged the streets. “Oh, come on. Isabelle’s easy.” “That’s my girlfriend you’re talking about.” Simon’s brows drew together. “I think. I’m not sure. We haven’t discussed it. The relationship, I mean.” “You really have to DTR, Simon.” “What?” “Define the relationship. What it is, where it’s going. Are you boyfriend and girlfriend, just having fun, ‘it’s complicated,’ or what? When’s she going to tell her parents? Are you allowed to see other people?” Simon blanched. “What? Seriously?” “Seriously. In the meantime—perfume!” Clary grabbed Simon by the back of his coat and hauled him into a cosmetics store that had once been a bank. It was massive on the inside, with rows of gleaming bottles everywhere. “And something unusual,” she said, heading for the fragrance area. “Isabelle isn’t going to want to smell like everyone else. She’s going to want to smell like figs, or vetiver, or—” “Figs? Figs have a smell?” Simon looked horrified; Clary was about to laugh at him when her phone buzzed. It was her mother. where are you? It’s an emergency.

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

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.

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

Because it has become a tradition to wear a mask, it is the only thing that shows. The truth is blurry to those who use their eyes to see.

While the traditional image of knights in armour is accurate and widely accepted, the equally representative image of knights wearing corsets and suspender belts is perhaps less well known.

The concept of barroom shoot-outs and duels in the sun have no part in our tradition either, possibly because we have had so few barrooms and so little sun. (It is awkward to reach efficiently for a six-gun while wearing a parka and two pairs of mittens.)

Two uniformed trolls were standing in front of Sergeant Colon's high desk, with a slightly smaller troll between them. This troll was wearing a slightly downcast expression. It was also wearing a tutu and had a small pair of gauzed wings glued to its back. " - happen to know that trolls don't have any tradition of a Tooth Fairy," Colon was saying. "Especially not one called' - he looked down - "Clinkerbell. So how about we just call it breaking and entering without a Thieves' Guild license?" "Is racial prejudice, not letting trolls have a Tooth Fairy," Clinkerbell muttered. One of the troll guards upended a sack on the desk. Various items of silverwear cascaded over the paperwork. "And this is what you found under their pillows, was it?" said Colon. "Bless dere little hearts," said Clinkerbell.

Jack refused to wear the traditional Cuari tunic. ‘If the world is going to end tonight, I’m going out with my trousers on.

Amber eyes slid to me. To my crown. Then Rhys’s. “An emissary wears a golden crown. Is that a tradition in Prythian?” “No,” Rhysand said smoothly, “but she certainly looks good enough in one that can’t resist.

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.

We should do that,” he whispered. “Wear flowers in our hair?” I was watching the ceremony and not really paying attention to Luka, despite the warmth of his arm. Tobin’s eldest brother, the head of the household since their father’s death some years ago, had come forward. Skarpin had surprised us by being as garrulous and emotional as Tobin and Ulfrid were silent and controlled. His red beard was a sharp contrast to his shaved head, and he had six earrings in each ear, a sign that he was a wealthy landowner. He took the loaf of bread from the priest and began the traditional praising of the bride’s skills. “No,” Luka said. “We should get married.” Now I gave him my full attention. “What?

The individuals inside are frequently fighting that their individual voices be heard, while the walls of the place, which are the mask, and the perception, are reluctant to give over to the voices of the individuals. Those in the margins are always trying to get to the center, and those at the center, frequently in the name of tradition, are trying to keep the margins at a distance. Part of the identity of a place is the tension between those in the margins, and those in the center, and they all live behind the walls which wear the tradition.

She'd like to say something about the metaphors of space. She won't, but she'd like to. In many religions, the sun is viewed as an analogue to God, and in some Near Eastern cults, the fire cults that interested Nietzsche, the sun is a diety, the origin of all energy, heat, light, and life. A masculine force, this sun, countered by the feminine lucent moon, mutable, pale pink at the horizon, grayish white overhead, and silver in daytime. The moon is a friend to women. Its attraction, its capacity to pull objects toward itself, is traditionally a metaphor for womanly force. Lovers know and understand the moon as a sign for love: a cliché, certainly, but one that does not wear out. "The Moon," they whisper, infinitely.

Too often the meaning of the hijab is taken as clear and unequivocal, like an on-off switch, a neat binary code. A Muslim woman is “traditional” if she wears one, “modern” if she doesn’t. “Oppressed” if she wears one, “liberated” if not. Scarf on: “devout.” Scarfless: “moderate,” or, who knows? Perhaps even “secular.

Whether you call it Attachment Parenting, natural parenting, or simple maternal instincts, this false "return" to traditional parenting is just a more explicit and deliberate version of the often unnamed parenting gender divide. Whether you're wearing you baby or not, whether you're using cloth diapers or teaching your four-week-old to use the toilet; it's still women who are doing the bulk of child care, no matter what the parenting philosophy. Putting a fancy name to the fact that we're still doing all the goddamn work doesn't make it any less sexist or unfair

You can sit with us. You can live beside us. You can play your music. You can listen to mine. We can dance together. We can share our food. We can keep an eye on each other's kids. We can teach each other new languages. We can respect traditions. We can build new ones. You can ask for a cup of sugar. You can ask for directions. You can tell me when things are hard. You can tell me when beautiful things happen. We can listen to stories. We can disagree. We can agree. We can come to understandings. You can wear what you want. You can pray as you feel compelled to. You can love who you want. You can sit with us.

Out of deference to tradition I did wear a hat to church, weddings, ceremonial occasions, and when my head was cold.

It is pleasurable to press a door handle shining from the thousands of hands that have entered the door before us; the clean shimmer of ageless wear has turned into an image of welcome and hospitality. The door handle is the handshake of the building. The tactile sense connects us with time and tradition: through impressions of touch we shake the hands of countless generations.

Nature is not infallible. Nature makes mistakes. That's what evolution is all about: growth by trail and error. Nature can be stupid and cruel. Oh, my, how cruel! That's okay. There's nothing wrong with Nature being dumb and ugly because it is simultaneously--paradoxically--brilliant and superb. But to worship the natural at the exclusion of the unnatural is to practice Organic Fascism--which is what many of my pilgrims practice. And in the best tradition of fascism, they are totally intolerant of those who don't share their beliefs; thus, they foster the very kinds of antagonism and tension that lead to strife, which they, pacifists one and all, claim to abhor. To insist that a woman who paints berry juice on her lips is somehow superior to the woman who wears Revlon lipstick is sophistry; it's smug sophistical skunkshit. Lipstick is a chemical composition, so is berry juice, and they both are effective for decorating the face. If lipstick has advantages over berry juice then let us praise that part of technology that produced lipstick. The organic world is wonderful, bot the inorganic isn't bad, either. The world of plastic and artifice offers its share of magical surprises. A thing is good because it's good, not because it's natural. A thing is bad because it's bad, not because it's artificial. It's not a damn iota better to be bitten by a rattlesnake than shot by a gun.

[L]iberals insist that children should be given the right to remain part of their particular community, but on condition that they are given a choice. But for, say, Amish children to really have a free choice of which way of life to choose, either their parents’ life or that of the “English,” they would have to be properly informed on all the options, educated in them, and the only way to do what would be to extract them from their embeddedness in the Amish community, in other words, to effectively render them “English.” This also clearly demonstrates the limitations of the standard liberal attitude towards Muslim women wearing a veil: it is deemed acceptable if it is their free choice and not an option imposed on them by their husbands or family. However, the moment a woman wears a veil as the result of her free individual choice, the meaning of her act changes completely: it is no longer a sign of her direct substantial belongingness to the Muslim community, but an expression of her idiosyncratic individuality, of her spiritual quest and her protest against the vulgarity of the commodification of sexuality, or else a political gesture of protest against the West. A choice is always a meta-choice, a choice of the modality of choice itself: it is one thing to wear a veil because of one’s immediate immersion in a tradition; it is quite another to refuse to wear a veil; and yet another to wear one not out of a sense of belonging, but as an ethico-political choice. This is why, in our secular societies based on “choice,” people who maintain a substantial religious belonging are in a subordinate position: even if they are allowed to practice their beliefs, these beliefs are “tolerated” as their idiosyncratic personal choice or opinion; they moment they present them publicly as what they really are for them, they are accused of “fundamentalism.” What this means is that the “subject of free choice” (in the Western “tolerant” multicultural sense) can only emerge as the result of an extremely violent process of being torn away from one’s particular lifeworld, of being cut off from one’s roots.

1. Santa Claus is real. However, your parents are folkloric constructs meant to protect and foritfy children against the darknesses of the real world. They are symbols representing the return of the sun and the end of winter, the sacrifice of the king and the eternal fecundity of the queen. They wear traditional vestments and are associated with certain seasonal plants, animals, and foods. After a certain age, no intelligent child continues believing in their parents, and it is embarrassing when one professes such faith after puberty. Santa Claus, however, will never fail us.

PLEASE TELL ME YOU KNOW OF SYLVIA PLATH Conventions bleed my soul squeeze me old wear me grey like a headstone in transit. It’s tradition and form— fear of the unknown— driving me dead in tight spaces darkly. I cry aloud but who can hear when I stand alone in the middle of an art show….

I’m not extraordinary in any traditional sense. I don’t need to stand out. I’m often overwhelmed by attention. But I will tell you this. I will soar above those walls that you think protect you. I will believe in you as hard as I can and never let go of who I know you can be. I will be vulnerable enough to let the world break me, but strong enough to never wear the armor. I will stand over every line and make you believe you can do the same. It’s an unquietness I feel deep inside. It’s not about being extraordinary, you see. It’s not about standing out. It’s simply about shedding all that’s false. And believing with everything I have that you can too.

The kingdom of heaven is not, for the Jewish Jesus of Nazareth, a piece of real estate for the single saved soul; it is a communal vision of what could be and what should be. It is a vision of a time when all debts are forgiven, when we stop judging others, when we not only wear our traditions on our sleeve, but also hold them in our hearts and minds and enact them with all our strength. It is the good news that the Torah can be discussed and debated, when the Sabbath is truly honored and kept holy, when love of enemies replaces the tendency toward striking back. The vision is Jewish, and it is worth keeping as frontlets before our eyes and teaching to our children.

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

Oh, and the uniform. I’ve laid out some stuff for you to wear, and probably you’ll think it’s going too far, but, you know, if you’re into it, it’s traditional where they come from. I know it’s a little skimpy, but we’ll be altering the weather on this planet soon. I do have two-sided tape someplace. And the headpiece is adjustable. Totally one hundred percent optional.

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

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

Commitment can be expressed in many ways. Traditionally it is solidified through marriage, owning property, having kids or wearing certain types of jewelry, but legal, domestic, or ornamental undertakings are not the only ways to show dedication. In a 2018 talk on solo polyamory at the Boulder Non-Monogamy Talk series, Kim Keane offered the following ways that people practicing nonmonogamy can demonstrate commitment to their partners: - Sharing intimate details (hopes, dreams, fears) and being vulnerable with each other. - Introducing partners to people who are important to you. - Helping your partners with moving, packing, homework, job hunting, shopping, etc. - Having regular time together, both mundane and novel. - Making the person a priority. (I suggest defining what 'being a priority' means to each of you.) - Planning trips together. - Being available to partners when they are sick or in need. - Collaborating on projects together. - Having frequent communication. - Offering physical, logistical or emotional support (e.g. at doctor's appointments or hospital visits or by helping with your partners' family, pets, car, children, taxes, etc.).

The barges stopped at some of the towns. By tradition only the men went ashore, and only Amschat, wearing his ceremonial Lying hat, spoke to non-Zoons. Esk usually went with him. He tried hinting that she should obey the unwritten rules of Zoon life and stay afloat, but a hint was to Esk what a mosquito bite was to the average rhino because she was already learning that if you ignore the rules people will, half the time, quietly rewrite them so that they don’t apply to you.

Apparently zombie killing wears him out. I slip beneath my flannel covers and fire up my e-reader. I always said I wouldn’t get one; that I would always continue the timeless tradition of holding a physical book within my hands, but I do have to

During the late 1910s and early ’20s, immigrant workers at the Ford automotive plant in Dearborn, Michigan, were given free, compulsory “Americanization” classes. In addition to English lessons, there were lectures on work habits, personal hygiene, and table manners. The first sentence they memorized was “I am a good American.” During their graduation ceremony they gathered next to a gigantic wooden pot, which their teachers stirred with ten-foot ladles. The students walked through a door into the pot, wearing traditional costumes from their countries of origin and singing songs in their native languages. A few minutes later, the door in the pot opened, and the students walked out again, wearing suits and ties, waving American flags, and singing “The Star-Spangled Banner.

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.

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

Do not fear the ghosts in this house; they are the least of your worries. Personally I find the noises they make reassuring. The creaks and footsteps in the night, their little tricks of hiding things, or moving them, I find endearing, not upsettling. It makes the place feel so much more like a home. Inhabited. Apart from ghosts nothing lives here for long. No cats no mice, no flies, no dreams, no bats. Two days ago I saw a butterfly, a monarch I believe, which danced from room to room and perched on walls and waited near to me. There are no flowers in this empty place, and, scared the butterfly would starve, I forced a window wide, cupped my two hands around her fluttering self, feeling her wings kiss my palms so gentle, and put her out, and watched her fly away. I've little patience with the seasons here, but your arrival eased this winter's chill. Please, wander round. Explore it all you wish. I've broken with tradition on some points. If there is one locked room here, you'll never know. You'll not find in the cellar's fireplace old bones or hair. You'll find no blood. Regard: just tools, a washing-machine, a drier, a water-heater, and a chain of keys. Nothing that can alarm you. Nothing dark. I may be grim, perhaps, but only just as grim as any man who suffered such affairs. Misfortune, carelessness or pain, what matters is the loss. You'll see the heartbreak linger in my eyes, and dream of making me forget what came before you walked into the hallway of this house. Bringing a little summer in your glance, and with your smile. While you are here, of course, you will hear the ghosts, always a room away, and you may wake beside me in the night, knowing that there's a space without a door, knowing that there's a place that's locked but isn't there. Hearing them scuffle, echo, thump and pound. If you are wise you'll run into the night, fluttering away into the cold, wearing perhaps the laciest of shifts. The lane's hard flints will cut your feet all bloody as you run, so, if I wished, I could just follow you, tasting the blood and oceans of your tears. I'll wait instead, here in my private place, and soon I'll put a candle in the window, love, to light your way back home. The world flutters like insects. I think this is how I shall remember you, my head between the white swell of your breasts, listening to the chambers of your heart.

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

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

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.

arse’ is a traditional usage—nothing to be ashamed of.” The Baron nodded. “It has a commendable grown-up sharpness to it. ‘Ass,’ on the other hand, is quite frankly for spinsters and little children.” Tiffany turned the words on her tongue for a moment and said, “Yes, sir. I think that is probably the long and the short of it.

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

Native/Indigenous Peoples believe that hair holds strength and power. Some tribes may be different in how they wear their hair and the specific traditions they honor, but a common thread across many Indigenous cultures is the importance of hair. Hair is a physical manifestation of the spirit. Cutting, burying, and burning hair carries strong significance and meaning. In some tribes, it is a tradition to cut your hair and bury it with a loved one for them to bring energies along on their spirit journey. Hair is an extension of Native Peoples and holds dreams, memories, joys, trials, tribulations, and triumphs. Hair is a living "scrapbook" always carried with us, giving strength and courage.

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

I have often been asked why I maintained such a non-compromising antagonism to government and in what way I have found myself oppressed by it. In my opinion every individual is hampered by it. It exacts taxes from production. It creates tariffs, which prevent free exchange. It stands ever for the status quo and traditional conduct and belief. It comes into private lives and into most intimate personal relations, enabling the superstitious, puritanical, and distorted ones to impose their ignorant prejudice and moral servitudes upon the sensitive, the imaginative, and the free spirits. Government does this by its divorce laws, its moral censorships, and by a thousand petty persecutions of those who are too honest to wear the moral mask of respectability. In addition, government protects the strong at the expense of the weak, provides courts and laws which the rich may scorn and the poor must obey. It enables the predatory rich to make wars to provide foreign markets for the favored ones, with prosperity for the rulers and wholesale death for the ruled. However, it is not only government in the sense of the state which is destructive of every individual value and quality. It is the whole complex of authority and institutional domination which strangles life. It is the superstition, myth, pretense, evasions, and subservience which support authority and institutional domination. It is the reverence for these institutions instilled in the school, the church and the home in order that man may believe and obey without protest. Such a process of devitalizing and distorting personalities of the individual and of whole communities may have been a part of historical evolution; but it should be strenuously combated by every honest and independent mind in an age which has any pretense to enlightenment.

Instead of admitting that happiness is an art of the indirect that is achieved or not through secondary goals, it is presented as if it were an immediately accessible objective, and recipes are provided. Whatever the method chosen, psychic, somatic, chemical, spiritual, or computer-based, the presupposition is everywhere the same: contentment is within your reach, all you have to do is undergo a "positive conditioning," an "ethical discipline" that will lead you to it. This amounts to an astonishing inversion of the will, which seeks to establish its protectorate over psychic states and feelings that are traditionally outside its jurisdiction. It wears itself our trying to change what does not depend on it (at the risk of not dealing with what can be changed).

I don’t see any placebo there at all,” says Moerman. “What I do see is a clinician wearing a uniform of some sort.” Instead of focusing on fake pills, he argues, we should be looking at those trappings of medicine that make us expect to feel better—whether it’s the white coat, stethoscope, and gleaming hospital equipment of a Western physician, or the incense and incantations of a traditional healer.

Secret Teachings on Preparing Shinobi Missions: The most important thing you should keep in mind when you go on a shinobi mission is to imitate well the language of the target province and the ways of the local people. This includes their appearances, the way of wearing clothes, the way of shaving the head, the way of making up their hair, the way of making up a sword or short sword, and the way of refinement and luxury.

AUTHOR’S NOTE The Morris dance . . . . . . is traditionally danced on May 1, to welcome in the summer. Its history is a bit confused, possibly because it’s often danced near pubs, but it is now the English folk dance. The dancers usually wear white, and have bells sewn on their clothes. It is danced by both men and women, and is certainly now danced in the United States too. I know this because I saw the Dark Morris danced in a bookshop in Chicago some years ago. I’d invented the Dark Morris for another book called Reaper Man (at least I think I invented it), and a Morris team (officially known as a side) turned up in all black, just for me. They danced it in silence and perfect time, without the music and bells of the “summer” dance. It was beautifully done. But it was also a bit creepy. So it might not be a good idea to try it at home. .

My first impression was of handsome women wearing classic evening gowns and marvelous tiaras and necklaces. I imagined those heirloom diamonds and pearls coming out of the family vault or the bank safe-deposit box especially for this gala evening. The men looked dignified in tuxedos, tails, or uniforms with ribbons and medals--very English and very military. This was the British aristocracy as I’d always imagined it--the epitome of long-standing tradition, secure in its lineage and customs.

The witch is a dangerous person. Neither his appearance nor his behaviour betray his satanic nature. He does not wear special clothing, he does not have magical instruments. He does not boil potions, does not prepare poisons, does not fall into a trance, and does not perform incantations. He acts by means of the psychic power he was born. Malefaction is a congenital trait of his personality. The fact that he does evil and brings misfortune owes nothing to his predilections. It brings him not special pleasure. He simply is that way.

Big data is based on the feedback economy where the Internet of Things places sensors on more and more equipment. More and more data is being generated as medical records are digitized, more stores have loyalty cards to track consumer purchases, and people are wearing health-tracking devices. Generally, big data is more about looking at behavior, rather than monitoring transactions, which is the domain of traditional relational databases. As the cost of storage is dropping, companies track more and more data to look for patterns and build predictive models".

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

At the beginning of time,” Tatiana spoke with grace, “a brave man stood out at the time of crisis and led his people to defeat the dragons that invaded their homeland in five years’ time. He was made the first king by his people, and a large banquet was host to celebrate their victory.” Tatiana was in an elaborate gown; it was in the royal purple with impressive gold embroidery. Besides her was Acheron, wearing a matching coat. On top of his black hair, there was a shiny crown. The stage of the arena was elevated and decorated for their appearance. “Since then, every five years we honor this tradition. Today is about the devotion a king have to his people and the gratitude the people have for their king.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities.

Those who believe that God himself, once he became man, could not face the harshness of destiny without a long tremor of anguish, should have understood that the only people who can give the impression of having risen to a higher plane, who seem superior to ordinary human misery, are the people who resort to the aids of illusion, exaltation, fanaticism, to conceal the harshness of destiny from their own eyes. The man who does not wear the armor of the lie cannot experience force without being touched by it to the very soul. Grace can prevent this touch from corrupting him, but it cannot spare him the wound. Having forgotten it too well, Christian tradition can only rarely recover that simplicity that renders so poignant every sentence in the story of the Passion.

A Muslim woman in Michigan was the plaintiff in a lawsuit a few years ago, and she came to court wearing the traditional niqab, a veil covering all but her eyes. The judge asked her to take it off. She refused. So the judge dismissed her case. He didn’t think he could fairly adjudicate a disagreement between two parties when he couldn’t see one of them. He told her: One of the things that I need to do as I am listening to testimony is I need to see your face and I need to see what’s going on. And unless you take that off, I can’t see your face and I can’t tell whether you’re telling me the truth or not, and I can’t see certain things about your demeanor and temperament that I need to see in a court of law.2 Do you think the judge was right? I’m guessing many of you do.

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

We do not want to go to the right or left,” he said, “but straight back to our own country!” A few days later, on June 1, a treaty was drawn up. The Navajos agreed to live on a new reservation whose borders were considerably smaller than their traditional lands, with all four of the sacred mountains outside the reservation line. Still, it was a vast domain, nearly twenty-five thousand square miles, an area nearly the size of the state of Ohio. After Barboncito, Manuelito, and the other headmen left their X marks on the treaty, Sherman told the Navajos they were free to go home. June 18 was set as the departure date. The Navajos would have an army escort to feed and protect them. But some of them were so restless to get started that the night before they were to leave, they hiked ten miles in the direction of home, and then circled back to camp—they were so giddy with excitement they couldn’t help themselves. The next morning the trek began. In yet another mass exodus, this one voluntary and joyful, the entire Navajo Nation began marching the nearly four hundred miles toward home. The straggle of exiles spread out over ten miles. Somewhere in the midst of it walked Barboncito, wearing his new moccasins. When they reached the Rio Grande and saw Blue Bead Mountain for the first time, the Navajos fell to their knees and wept. As Manuelito put it, “We wondered if it was our mountain, and we felt like talking to the ground, we loved it so.” They continued marching in the direction the coyote had run, toward the country they had told their young children so much about. And as they marched, they chanted—

You Are Not Your Jersey “Avoid having your ego so close to your position that when your position falls, your ego goes with it.” - Colin Powell The New Zealand All Blacks (national rugby team) have a mantra: “Leave the jersey in a better place”. It means, this is not your jersey, you are part of something bigger but do your best while you wear the jersey. It provides a valuable lesson about enjoying your moment in the sun but letting go to pursue another one once your time ends. When I played in Toulouse they had the same mindset. The club only contracted a certain number of players each year and there was a set number of locker spaces. Each locker was numbered in such a way that was not associated with a jersey number and that was also the number you wore on your club sportswear. Some numbers were 00, others were 85 and mine was 71. When I joined the coach explained to me in French that this was not my number, but I was part of a tradition that spanned decades. My interpretation still remains, “You are not your jersey.

The fear of course is that in denying or refusing complicity in the marginalization of 'black' writers, I ended up on the very distant and very 'other' side of a line that is imaginary at best. I didn't write as an act of testimony or social indignation (though all writing in some way is just that) and I did not write out of a so-called family tradition of oral storytelling. I never tried to set anybody free, never tried to paint the next real and true picture of the life of my people, never had any people whose picture I knew well enough to paint. Perhaps if I had written in the time immediately following Reconstruction, I would have written to elevate the station of my fellow oppressed. But the irony was beautiful. I was a victim of racism by virtue of my failing to acknowledge racial difference and by failing to have my art be defined as an exercise in racial self-expression. So, I would not be economically oppressed because of writing a book that fell in line with the very books I deemed racist. And I would have to wear the mask of the person I was expected to be.

We do have some strong traditions of community in the United States, but it’s interesting to me that our traditionally patriotic imagery in this country celebrates the individual, the solo flier, independence. We celebrate Independence Day; we don’t celebrate We Desperately Rely on Others Day. Oh, I guess that’s Mother’s Day [laughter]. It does strike me that our great American mythology tends to celebrate separate achievement and separateness, when in fact nobody does anything alone. Nobody in this auditorium is wearing clothing that you made yourself from sheep that you sheared and wool that you spun. It’s ridiculous to imagine that we don’t depend on others for the most ordinary parts of our existence, let alone the more traumatic parts when we need a surgeon or someone to put out the fire in our home. In everyday ways we are a part of a network. I guess it’s a biological way of seeing the world. And I don’t understand the suggestion that interdependence is a weakness. Animals don’t pretend to be independent from others of their kind—I mean no other animal but us. It seems like something we should get over [laughter].

The conversation lightened during the midday banquet the king hosted for our delegation. It was a lavish affair, like something out of a fairy tale, the fifty-foot table laden with whole roasted lambs and heaps of saffron rice and all manner of traditional and Western delicacies. Of the sixty or so people eating, my scheduling director, Alyssa Mastromonaco, and senior advisor Valerie Jarrett were two of the three women present. Alyssa seemed cheery enough as she chatted with Saudi officials across the table, although she appeared to have some trouble keeping the headscarf she was wearing from falling into the soup bowl. The king asked about my family, and I described how Michelle and the girls were adjusting to life in the White House. He explained that he had twelve wives himself—news reports put the number closer to thirty—along with forty children and dozens more grandchildren and great-grandchildren. “I hope you don’t mind me asking, Your Majesty,” I said, “but how do you keep up with twelve wives?” “Very badly,” he said, shaking his head wearily. “One of them is always jealous of the others. It’s more complicated than Middle East politics.

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.

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

The secrets of the kitchen were revealed to you in stages, on a need-to-know basis, just like the secrets of womanhood. You started wearing bras; you started handling the pressure cooker for lentils. You went from wearing skirts and half saris to wearing full saris, and at about the same time you got to make the rice-batter crepes called dosas for everyone’s tiffin. You did not get told the secret ratio of spices for the house-made sambar curry powder until you came of marriageable age. And to truly have a womanly figure, you had to eat, to be voluptuously full of food. This, of course, was in stark contrast to what was considered womanly or desirable in the West, especially when I started modeling. To look good in Western clothes you had to be extremely thin. Prior to this, I never thought about my weight except to think it wasn’t ever enough. Then, with modeling, I started depending on my looks to feed myself (though my profession didn’t allow me to actually eat very much). When I started hosting food shows, my career went from fashion to food, from not eating to really eating a lot, to put it mildly. Only this time the opposing demands of having to eat all this food and still look good by Western standards of beauty were off the charts. This tug-of-war was something I would struggle with for most of a decade.

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

On Sunday, November 10, Kaiser Wilhelm II was dethroned, and he fled to Holland for his life. Britain’s King George V, who was his cousin, told his diary that Wilhelm was “the greatest criminal known for having plunged the world into this ghastly war,” having “utterly ruined his country and himself.” Keeping vigil at the White House, the President and First Lady learned by telephone, at three o’clock that morning, that the Germans had signed an armistice. As Edith later recalled, “We stood mute—unable to grasp the significance of the words.” From Paris, Colonel House, who had bargained for the armistice as Wilson’s envoy, wired the President, “Autocracy is dead. Long live democracy and its immortal leader. In this great hour my heart goes out to you in pride, admiration and love.” At 1:00 p.m., wearing a cutaway and gray trousers, Wilson faced a Joint Session of Congress, where he read out Germany’s surrender terms. He told the members that “this tragical war, whose consuming flames swept from one nation to another until all the world was on fire, is at an end,” and “it was the privilege of our own people to enter it at its most critical juncture.” He added that the war’s object, “upon which all free men had set their hearts,” had been achieved “with a sweeping completeness which even now we do not realize,” and Germany’s “illicit ambitions engulfed in black disaster.” This time, Senator La Follette clapped. Theodore Roosevelt and Senator Lodge complained that Wilson should have held out for unconditional German surrender. Driven down Capitol Hill, Wilson was cheered by joyous crowds on the streets. Eleanor Roosevelt recorded that Washington “went completely mad” as “bells rang, whistles blew, and people went up and down the streets throwing confetti.” Including those who had perished in theaters of conflict from influenza and other diseases, the nation’s nineteen-month intervention in the world war had levied a military death toll of more than 116,000 Americans, out of a total perhaps exceeding 8 million. There were rumors that Wilson planned to sail for France and horse-trade at the peace conference himself. No previous President had left the Americas during his term of office. The Boston Herald called this tradition “unwritten law.” Senator Key Pittman, Democrat from Nevada, told reporters that Wilson should go to Paris “because there is no man who is qualified to represent him.” The Knickerbocker Press of Albany, New York, was disturbed by the “evident desire of the President’s adulators to make this war his personal property.” The Free Press of Burlington, Vermont, said that Wilson’s presence in Paris would “not be seemly,” especially if the talks degenerated into “bitter controversies.” The Chattanooga Times called on Wilson to stay home, “where he could keep his own hand on the pulse of his own people” and “translate their wishes” into action by wireless and cable to his bargainers in Paris.

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Berossos compiled his History from the temple archives of Babylon (reputed to have contained "public records" that had been preserved for "over 150,000 years"). He has passed on to us a description of Oannes as a "monster," or a "creature." However, what Berossos has to say is surely more suggestive of a man wearing some sort of fish-costume--in short, some sort of disguise. The monster, Berossos tells us: "had the whole body of a fish, but underneath and attached to the head of the fish there was another head, human, and joined to the tail of the fish, feet like those of a man, and it had a human voice ... At the end of the day, this monster, Oannes, went back to the sea and spent the night. It was amphibious, able to live both on land and in the sea ... Later, other monsters similar to Oannes appeared." Bearing in mind that the curious containers carried by Oannes and the Apkallu sages are also depicted on one of the megalithic pillars at Göbekli Tepe (and [...] as far afield as ancient Mexico as well), what are we to make of all this? The mystery deepends when we follow the Mesopotamian traditions further. In summary, Oannes and the brotherhood of Apkallu sages are depicted as tutoring mankind for many thousands of years. It is during this long passage of time that the five antediluvian cities arise, the centers of a great civilization, and that kingship is "lowered from heaven." Prior to the first appearance of Oannes, Berossos says, the people of Mesopotamia 'lived in a lawless manner, like the beasts of a field.

Reaching into his sporran, he pulled out a small bundle wrapped in fine linen. “I want to give ye somethin’, somethin’I want ye to wear this day.”Carefully, he unfolded the linen and held his hand out to her. Josephine’s eyes widened with curiosity and joy. “’Tis beautiful, Graeme!” “It be a brooch that each MacAulay lad receives when he turns six and ten. I want ye to have it.” Josephine carefully took it and studied it closely. Made of pewter, in the center of the brooch were two hands, one decidedly masculine, the other feminine. The masculine hand held the feminine hand in his palm. In the center of her palm was a tiny ruby. To one side, the circle had been engraved to look like stars twinkling near a crescent moon. On the other were the words aeterna devotione. Eternal devotion. Tears filled her eyes as she looked into his. “Ye want me to have this?” “Aye, I do, Joie,”he said as he placed a kiss on her forehead. “Me great-great-great grandfather presented a brooch just like this to his wife, me great-great-great grandmum. But no’until the first anniversary of their weddin’day. ’Twas a symbol of the great love they had found with one another. ’Tis tradition for the MacAulay men to only give their brooch to a woman who has stolen their heart, a woman they love and trust above all else.” Tears trailed down her cheeks, her heart beating so rapidly she was certain it would burst through her breastbone at any moment. “I do no’quite understand how it happened, or how it happened so quickly, Joie, but it has. Amorem in corde meo ut arctius coccino colloeandus arctius ideo astra,”Graeme said first in Latin and then again in Gaelic, “Toisc go bhfuil do ghrá eitseáilte isteach i mo chroí i corcairdhearg, mar sin tá sé eitseáilte amonst na réaltaí.”He placed a tender kiss on her cheek. “As yer love be etched into me heart in crimson, so it be etched amongst the stars,”he told her. “As me grandda said those words to me grandmum all those many years ago, I say them to ye.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities

Sending out the Disciples Luke 10 1: AFTER THESE THINGS THE LORD APPOINTED OTHER SEVENTY DISCIPLES AND HE SENT THEM TWO AND TWO BEFORE HIS FACE INTO EVERY CITY AND PLACE; WHITHER HE HIMSELF WOULD COME God is here and now. God is not something outside you, God is within you. God is the innermost core of existence. That is what Jesus means with: "Repent, for the kingdom of God is near". God is not separate from the creation. He is one with the creation. When you understand this, your life becomes a prayer. When you understand this, you will understand that existence is a family. You will understand that life is togetherness. When we discover our authentic inner being, the kingdom of God, we understand that everybody is a messenger. We discover that the divine source expands, and we spread love to all with whom we interact. Jesus sent out his disciples two and two, so that they did not have to go alone. They went two and two in friendship, in love, in trust, so that they could help each other. THEREFORE SAID HE UNTO THEM, THE HARVEST TRULY IS GREAT, BUT THE LABORERS ARE FEW The harvest is great, but there are not many laborers. People are deaf and blind. Somebody like Jesus comes, and you do not want to listen. It has always been like this. Rather than listening to Jesus, people get so jealous of Jesus, that they crucified him. Only very aware and understanding people will listen to Jesus. GO YOUR WAYS: BEHOLD I SEND YOU FORTH AS LAMBS AMONG THE WOLVES Jesus knows that he is sending his disciples into a dangerous world. People will not understand what they say, they do not want to listen, and they cling to their ideas and their tradition. Jesus knows that trust is to be attacked. He knows that love is to be attacked. CARRY NEITHER PURSE, NOR SHOES, AND SALUTE NO MAN BY THE WAY AND INTO WHATSOVER HOUSE YE ENTER, FIRST SAY, PEACE BE TO THIS HOUSE Jesus says that the love and the truth can create troubles for you. "Do not carry purse, do not wear shoes, go barefoot. Do not salute no man on the road". Be ordinary, be simple, be egoless. Jesus says bring peace to the house, because only in that peaceful milieu can the message can delievered. Create a spiritual vibration of peace, spread the feeling of peace, and if you are really feeling it, it will spread. When somebody comes to see you, settle within yourself, Become silent. And you will see a change in the man. We are joined together by our hearts. We exist as parts of one heart. That heart is God. If you create a feeling of peace, it will spread around you. If your gift of peace is accepted, it will be good. If it is not accepted, if you gift is rejcted, it is also good. The peace will still shower on you. HE THAT HEARETH YOU, HEARETH ME, AND HE THAT DESPISETH YOU, DESPISETH ME: AND HE THAT DESPISETH ME DESPISETH HIM THAT SENT ME Jesus says: If people hear you, they hear me. And if they hear me, they hear the one who has sent me.

Williams’s trashiness is the opposite of the tennis image: to be sexy, to admit you have a body, to wear things that are flashy or sparkly, all of it flies in the face of the traditional tennis idea, which corresponds with that of upper-class America.

more research with Richard,” Paul said, shaking off my weirdness. “He’s more likely to listen to me.” Actually, in my experience, Richard was less likely to listen to Paul and more likely to listen to himself telling Paul what to do. “I don’t think so,” I said. “I think there’s someone who could do it better.” Paul’s eyebrows, which had returned to their traditional position, rose. “Really.” “Yes. Liss, would you see if Maxie is up in your room, and if she is, ask her to come down here?” Melissa put her glass in the sink and walked toward the kitchen door. “I was going up to change anyway,” she said. She smiled privately. “One more day.” And she was gone. Paul regarded me carefully. “Maxie?” he asked. “Best possible solution. She’s not related to Richard, she has no feelings about him in any direction, and he’s seen that she’s good with research, so she’ll be asking him on a professional basis. The trick is going to be selling it to her.” Paul stayed very still for a moment, which I know is not easy for him to do; the ghosts are sort of ethereal, not really ever being solidly in one place or position. Then he held up a hand, palm out. “Very solid reasoning,” he said. Maxie, wearing the trench coat that indicated she had her laptop with her—nobody was getting that thing away from her now—dropped down through the ceiling and landed in the middle of the center island. I was just glad she hadn’t ended up in the middle of food. “Melissa says you were looking for me,” she said. The trench coat vanished, and sure enough

Kimbanguism is an extremely peace-loving religion, yet brimming with military allusions. Those symbols were not originally part of the religion, but were copied in the 1930s from the Salvation Army, a Christian denomination that, unlike theirs, was not banned at that time. The faithful believed that the S on the Christian soldiers’ uniform stood not for “Salvation” but for “Simon,” and became enamored of the army’s military liturgy. Today, green is still the color of Kimbanguism, and the hours of prayer are brightened up several times a day by military brass bands. Those bands, by the way, are truly impressive. It is a quiet Monday evening when I find myself on the square. While the martial music rolls on and on, played first by the brass section, then by flutes, the faithful shuffle forward to be blessed by the spiritual leader. In groups of four or five, they kneel before the throne. The spiritual leader himself is standing. He wears a gray, short-sleeved suit and gray socks. He is not wearing shoes. In his hand he holds a plastic bottle filled with holy water from the “Jordan,” a local stream. The believers kneel and let themselves be anointed by the Holy Spirit. Children open their mouths to catch a spurt of holy water. A young deaf man asks for water to be splashed on his ears. And old woman who can hardly see has her eyes sprinkled. The crippled display their aching ankles. Fathers come by with pieces of clothing belonging to their sick children. Mothers show pictures of their family, so the leader can brush them with his fingers. The line goes on and on. Nkamba has an average population of two to three thousand, plus a great many pilgrims and believers on retreat. People come from Kinshasa and Brazzaville, as well as from Brussels or London. Thousands of people come pouring in, each evening anew. For an outsider this may seem like a bizarre ceremony, but in essence it is no different from the long procession of believers who have been filing past a cave at Lourdes in the French Pyrenees for more than a century. There too, people come from far and near to a spot where tradition says unique events took place, there too people long for healing and for miracles, there too people place all their hope in a bottle of spring water. This is about mass devotion and that usually says more about the despair of the masses than about the mercy of the divine. After the ceremony, during a simple meal, I talk to an extremely dignified woman who once fled Congo as a refugee and has been working for years as a psychiatric nurse in Sweden. She loves Sweden, but she also loves her faith. If at all possible, she comes to Nkamba each year on retreat, especially now that she is having problems with her adolescent son. She has brought him along. “I always return to Sweden feeling renewed,” she says.

You may not be able to imagine what it means to see upper-middle-class Indians wearing traditional African shirts and black Kenyans wearing Indian saris as they circled up to share the Lord’s Supper together. And I’m confident you cannot imagine the food.

Advika was given a chance at coaching to speak on any topic she wishes, as it was their fun day. As she was a good speaker she drafted a poem for people like her who too were in the same level game of life, dealing with the same hell, just different devils - “If you like wearing short clothes, wear it, If you like makeup, do it, If you like going to pubs, go for it, If you love pretending fake, pretend it, If you like drinking, smoking, just do it, But If I like traditional clothes, let me wear it, If I don’t put makeup, let me be that way, If I don’t go to pubs, don’t force me to come along, If I stay real and hate pretending fake, deal with it, If I don’t want to drink, smoke, then don’t tag me as old-fashioned. If I do not go with the trend just let me breathe in my comfort zone do not try to steal oxygen to make me die someday just because I do not fit in your space. Great ones usually do not fit it, so it is okay! Everybody is unique so what if I am antique.

Advika was given a chance at coaching to speak on any topic she wishes, as it was their fun day. As she was a good speaker she drafted a poem for people like her who too were in the same level game of life, dealing with the same hell, just different devils - “If you like wearing short clothes, wear it, If you like makeup, do it, If you like going to pubs, go for it, If you love pretending fake, pretend it, If you like drinking, smoking, just do it, But If I like traditional clothes, let me wear it, If I don’t put makeup, let me be that way, If I don’t go to pubs, don’t force me to come along, If I stay real and hate pretending fake, deal with it, If I don’t want to drink, smoke, then don’t tag me as old-fashioned. If I do not go with the trend just let me breathe in my comfort zone do not try to steal oxygen to make me die someday just because I do not fit in your space. Great ones usually do not fit it, so it is okay! Everybody is unique so what if I am antique.

People don’t write on the backs of photos much anymore. That’s because we don’t write on anything as much as we used to—at least, not in a traditional, pen-to-paper sense. Nor do we even take photos—by which I mean real photos, printed on paper coated with photo emulsion. Cameras have proliferated as never before, but the images they produce are ephemeral strings of ones and zeroes, rarely printed, stored on chips and drives that are easily damaged or erased, susceptible to heat, magnets, wear, and obsolescence. A hard drive might last five years, a compact disc ten or fifteen. A well-printed snapshot will still be visible after a century—negatives even longer. We are no longer leaving behind a tangible, enduring photographic record of ourselves.

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

On Bindi’s first birthday in July 1999, we began a tradition of our own. We threw open the doors of the zoo with free admission to all children. We offered free birthday cake and invited cockatoos, camels, snakes, and lizards to party with us. It poured rain all day, but it didn’t matter. Steve placed a giant birthday cake in front of his daughter. It could have served one hundred people, and we’d ordered up several of them for the celebration. Bindi had never had sugar before, or any kind of dessert or lolly. She carefully took a frosting flower off the top and tasted it. Puzzlement and then joy transformed her face. She dove in headfirst. Cheers and laughter erupted from the crowd of three hundred, all of whom had shown up to celebrate. Steve’s mother, Lyn, looked on that day with a proud smile. I thought back to what it must have been like when Lyn first started the zoo. It was just a small wildlife park, with admission only forty cents for adults and twenty cents for kids. Now it was an expanding enterprise, part of an ambitious conservation effort and a complement to our wildlife documentaries. But her son’s favorite job was still the humble one of being Dad. I could read on Lyn’s face how important it was to her that Steve had started a family. And Bindi had a great day wearing a small pink sweater that her gran had made for her.

Parisian Diabolism, for example, in so far as it may be admitted to exist, is the Black Magic of the Grimoire and not the sovereign horror of the Brothers of the Left Hand Path, wearing their iniquity like an aureole, and deathless in spiritual evil. These

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OK, so why don’t you just carry a really big gun?” “Because superheroes don’t. Old-fashioned weapons, like swords, warhammers, maces, those are traditional. Guns are for soldiers and the police. And bad guys.

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

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

Come February, all of our off time was spent composing letters for the hundreds of valentines we sent out around the globe. Valentine cards had become a tradition of ours, born of the fact that we could never get ourselves organized in time to send out Christmas cards. With our ever-enlarging network of family, friends, and Foreign Service colleagues, we found that Paul’s hand-designed valentine cards—usually a woodcut or drawing, sometimes a photograph—were a nice way to keep in touch. But they could be labor-intensive. One year’s design was a faux stained-glass window, with five colors in it, each of which had to be hand-painted in watercolors—which took hours. For 1956, we decided to lighten up by doing something different: we posed ourselves for a self-timed valentine photo in the bathtub, wearing nothing but artfully placed soap bubbles.

As adults, we can also protect ourselves from vulnerability with cool. We worry about being perceived as laughing too loud, buying in, caring too much, being too eager. We don’t wear hoodies as often, but we can use our titles, education, background, and positions as handles on the shields of criticism, cynicism, cool, and cruelty: I can talk to you this way or blow you off because of who I am or what I do for a living. And, make no mistake, when it comes to this shield, handles are also fashioned out of nonconformity and rejection of traditional status markers: I dismiss you because you’ve sold out and you spend your life in a cubicle or I’m more relevant and interesting because I rejected the trappings of higher education, traditional employment, etc. DARING GREATLY: TIGHTROPE WALKING, PRACTICING SHAME RESILIENCE, AND REALITY CHECKING Over the course of one year, I interviewed artists, writers, innovators, business leaders, clergy, and community leaders about these issues, and how they stayed open to the constructive (albeit difficult-to-hear) criticism while filtering out the mean-spirited attacks.

When I die I hope that there will be laughter. I hope that champagne will be served. I hope that people wear red. And I hope when people speak of me that this is what they will say: She hugged too hard. She laughed too loud. She felt too much. She swore too much. She talked too much. She wore heels that were too tall. She wore skirts that were too short. She had too many tattoos. She made too many inappropriate jokes. She asked too many questions. She drank too much caffeine. She drank too much wine. She made peace with being too much for too many. She was overdressed. She was never early. She couldn’t sing but that never stopped her. She couldn’t sew. She couldn’t bake. She couldn’t be contained. She never had a shortage of people in her kitchen. She made her own traditions. She stopped using her voice for apologies unearned. She loved with reckless abandon. She tried to see the whole world. She tried to save the corners that she could. She tried to give her children deep roots and wide wings. She fell. She rose. She danced. She unraveled. She let go. She evolved. She carried herself as though she was made of feathers. She never smoothed her wild edges. She never stopped writing new chapters. She never stopped chasing the light. She was a tangled mess. She was strong. She was fierce. She was brave. She was a badass. She dreamed out loud. Her friends were her soulmates. The ocean was her therapy. Grace was her religion. Imperfection was her backbone. Forgiveness was her freedom. She lived like there was magic enveloped in the every day. She lived like there would never be enough time. She lived like there was fire in her veins. She lived.

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Hatshepsut began to wear the traditional Pharaonic false beard and other accoutrements of office, and men’s clothing with body armor to conceal her breasts and other female attributes, as can be seen in statues created at Deir el-Bahari, her mortuary temple. She also changed her name, giving it a masculine rather than a feminine ending, and became “His Majesty, Hatshepsu.” In other words, she ruled as a man, a male pharaoh, not simply as regent.

When a young employee gasped at his blue language, Simons flashed a grin. “I know—that is an impressive rate!” A few times a week, Marilyn came by to visit, usually with their baby, Nicholas. Other times, Barbara checked in on her ex-husband. Other employees’ spouses and children also wandered around the office. Each afternoon, the team met for tea in the library, where Simons, Baum, and others discussed the latest news and debated the direction of the economy. Simons also hosted staffers on his yacht, The Lord Jim, docked in nearby Port Jefferson. Most days, Simons sat in his office, wearing jeans and a golf shirt, staring at his computer screen, developing new trades—reading the news and predicting where markets were going, like most everyone else. When he was especially engrossed in thought, Simons would hold a cigarette in one hand and chew on his cheek. Baum, in a smaller, nearby office, trading his own account, favored raggedy sweaters, wrinkled trousers, and worn Hush Puppies shoes. To compensate for his worsening eyesight, he hunched close to his computer, trying to ignore the smoke wafting through the office from Simons’s cigarettes. Their traditional trading approach was going so well that, when the boutique next door closed, Simons rented the space and punched through the adjoining wall. The new space was filled with offices for new hires, including an economist and others who provided expert intelligence and made their own trades, helping to boost returns. At the same time, Simons was developing a new passion: backing promising technology companies, including an electronic dictionary company called Franklin Electronic Publishers, which developed the first hand-held computer. In 1982, Simons changed Monemetrics’ name to Renaissance Technologies Corporation, reflecting his developing interest in these upstart companies. Simons came to see himself as a venture capitalist as much as a trader. He spent much of the week working in an office in New York City, where he interacted with his hedge fund’s investors while also dealing with his tech companies. Simons also took time to care for his children, one of whom needed extra attention. Paul, Simons’s second child with Barbara, had been born with a rare hereditary condition called ectodermal dysplasia. Paul’s skin, hair, and sweat glands didn’t develop properly, he was short for his age, and his teeth were few and misshapen. To cope with the resulting insecurities, Paul asked his parents to buy him stylish and popular clothing in the hopes of fitting in with his grade-school peers. Paul’s challenges weighed on Simons, who sometimes drove Paul to Trenton, New Jersey, where a pediatric dentist made cosmetic improvements to Paul’s teeth. Later, a New York dentist fitted Paul with a complete set of implants, improving his self-esteem. Baum was fine with Simons working from the New York office, dealing with his outside investments, and tending to family matters. Baum didn’t need much help. He was making so much money trading various currencies using intuition and instinct that pursuing a systematic, “quantitative” style of trading seemed a waste of

Institutions like the Zendo are becoming anachronistic and obsolete; its tradition is wearing out, and the spirit that has been controlling the discipline of the monks for so many hundred years is no more holding itself against the onslaught of modernism.

When a young employee gasped at his blue language, Simons flashed a grin. “I know—that is an impressive rate!” A few times a week, Marilyn came by to visit, usually with their baby, Nicholas. Other times, Barbara checked in on her ex-husband. Other employees’ spouses and children also wandered around the office. Each afternoon, the team met for tea in the library, where Simons, Baum, and others discussed the latest news and debated the direction of the economy. Simons also hosted staffers on his yacht, The Lord Jim, docked in nearby Port Jefferson. Most days, Simons sat in his office, wearing jeans and a golf shirt, staring at his computer screen, developing new trades—reading the news and predicting where markets were going, like most everyone else. When he was especially engrossed in thought, Simons would hold a cigarette in one hand and chew on his cheek. Baum, in a smaller, nearby office, trading his own account, favored raggedy sweaters, wrinkled trousers, and worn Hush Puppies shoes. To compensate for his worsening eyesight, he hunched close to his computer, trying to ignore the smoke wafting through the office from Simons’s cigarettes. Their traditional trading approach was going so well that, when the boutique next door closed, Simons rented the space and punched through the adjoining wall. The new space was filled with offices for new hires, including an economist and others who provided expert intelligence and made their own trades, helping to boost returns. At the same time, Simons was developing a new passion: backing promising technology companies, including an electronic dictionary company called Franklin Electronic Publishers, which developed the first hand-held computer.