Tribe Sayings And Quotes

You can no longer see or identify yourself solely as a member of a tribe, but as a citizen of a nation of one people working toward a common purpose.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow. Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail. A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live. When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all. A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother. So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.

You are wrong when you say there is no power in being a woman. When I think of my mother and the women in my tribe, and the hidden women in the harem, I know there are many types of power in this world...I found power in accepting the truth of who I am. It may not be a truth that others can accept, but I cannot live any other way. How would it be to live a lie every minute of your life? I don't think I could do it.

A man's flesh is his own; the water belongs to the tribe.

I should like to see any power of the world destroy this race, this small tribe of unimportant people, whose history is ended, whose wars have all been fought and lost, whose structures have crumbled, whose literature is unread, whose music is unheard, whose prayers are no longer uttered. Go ahead, destroy this race. Let us say that it is again 1915. There is war in the world. Destroy Armenia. See if you can do it. Send them from their homes into the desert. Let them have neither bread nor water. Burn their houses and their churches. See if they will not live again. See if they will not laugh again. See if the race will not live again when two of them meet in a beer parlor, twenty years after, and laugh, and speak in their tongue. Go ahead, see if you can do anything about it. See if you can stop them from mocking the big ideas of the world, you sons of bitches, a couple of Armenians talking in the world, go ahead and try to destroy them.

I met Pendragon when I made the journey to the far desert. He is from the tribe known as...as..." Loor was scrambling. Bokka didn't know about the Travelers. I had to bail her out. Yankees," I said. "The Yankees tribe." Hey, what can I say? It was the first thing that came to mind. "It's a strong tribe," I added. "Respected by all...except for our mortal enemies, the Sox tribe. They hate us. Especially the Red ones. Cannibals. Nasty characters.

The world is large,” said Okonkwo. “I have even heard that in some tribes a man’s children belong to his wife and her family.” “That cannot be,” said Machi. “You might as well say that the woman lies on top of the man when they are making the babies.

Claude Lévi-Strauss once observed that, “for the majority of the human species, and for tens of thousands of years, the idea that humanity includes every human being on the face of the earth does not exist at all. The designation stops at the border of each tribe, or linguistic

I know only, like, five Indians in our whole tribe who have never drunk alcohol. And my grandmother was one of them. "Drinking would shut down my seeing and my hearing and my feeling," she used to say. "Why would I want to be in the world if I couldn't touch the world with all of my senses intact?" (158)

The Hopi, an Indian tribe, have a language as sophisticated as ours, but no tenses for past, present and future. The division does not exist. What does this say about time? Matter, that thing the most solid and the well-known, which you are holding in your hands and which makes up your body, is now known to be mostly empty space. Empty space and points of light. What does this say about the reality of the world?

Everyone will think it's stupid!" "Everyone says it's impossible." Guess what? Everyone works in the balloon factory and everyone is wrong.

Yes, I think it's okay to abandon the big, established, stuck tribe. It's okay to say to them, "You're not going where I need to go, and there's no way I'm going to persuade all of you to follow me. So rather than standing here watching the opportunities fade away, I'm heading off. I'm betting some of you, the best of you, will follow me.

Question: You seem to advise me to be self-centered to the point of egoism. Must I not yield even to my interest in other people? Maharaj: Your interest in others is egoistic, self-concerned, self- oriented. You are not interested in others as persons, but only as far as they enrich, or enoble your own image of yourself. And the ultimate in selfishness is to care only for the protection, preservation and multiplication of one's own body. By body I mean all that is related to your name and shape--- your family, tribe, country, race, etc. To be attached to one's name and shape is selfishness. A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for. Or, you may say, he is equally 'selfish' on behalf of everybody he meets; everybody's welfare is his own. The feeling 'I am the world, the world is myself' becomes quite natural; once it is es- tablished, there is just no way of being selfish. To be selfish means to covet, to acquire, accumulate on behalf of the part against the whole. I Am That Nisargadatta Maharaj

Nearly all runners do their slow runs too fast, and their fast runs too slow." Ken Mierke says. "So they're just training their bodies to burn sugar, which is the last thing a distance runner wants. You've got enough fat stored to run to California, so the more you train your body to burn fat instead of sugar, the longer your limited sugar tank is going to last." -The way to activate your fat-burning furnace is by staying below your aerobic threshold--your hard-breathing point--during your endurance runs.

We say the rarajipari is the game of life, ' Angel said. 'You never know how hard it will be. You never know when it will end. You can't control it. You can only adjust.

Then must you speak Of one that loved not wisely but too well, Of one not easily jealous but, being wrought, Perplexed in the extreme; of one whose hand, Like the base Indian, threw a pearl away Richer than all his tribe; of one whose subdued eyes, Albeit unused to the melting mood, Drop tears as fast as the Arabian trees Their medicinable gum. Set you down this, And say besides that in Aleppo once, Where a malignant and a turbaned Turk Beat a Venetian and traduced the state, I took by th' throat the circumcised dog And smote him thus.

Don’t envy things you wouldn’t actually want. Don’t absorb criticism from people you wouldn’t go to for advice. Don’t fear missing parties you would probably want to leave. Don’t worry about fitting in. Be your own tribe. Don’t argue with people who will never understand you. Don’t believe anyone has it all figured out. Don’t imagine there is an amount of money or success or fame that could insulate you from pain. Don’t think there is a type of face or job or relationship that safeguards happiness. Don’t say yes to things you wish you had the confidence to say no to. Don’t worry if you do.

The tribe is whatever we believe it is. If we say the tribe is all the Little Ones in the forest, and all the trees, then that is what the tribe is. Even though some of the oldest trees here came from warriors of two different tribes, fallen in battle. We become one tribe because we say we're one tribe." Ender marveled at his mind, this small raman [member of another sentient species]. How few humans were able to grasp this idea, or let it extend beyond the narrow confines of their tribe, their family, their nation.

If you say the gods have deemed it is your time to fall, it will be on top of our broken bodies, and we will walk with you to the underworld.

What I want to say is that we all judge each other, but even though we all do it, that's not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe...or having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we're too stuck on the surface-level assumptions we've made. Our judging has to stop.

in which all children born belong to their mother’s tribe, this seemed to the Cheyennes to be the perfect means of assimilation into the white man’s world—a terrifying new world that even as early as 1854, the Native Americans clearly recognized held no place for them. Needless to say, the Cheyennes’ request was not well received by the white authorities—the peace conference collapsed, the Cheyennes went home, and, of course, the white women did not come. In this novel they do.

The problem you and I have, as Wrong Planet people, is not so much that we mean everything we say, but we expect that everyone else does to.

It’s taboo to admit that you’re lonely. You can make jokes about it, of course. You can tell people that you spend most of your time with Netflix or that you haven’t left the house today and you might not even go outside tomorrow. Ha ha, funny. But rarely do you ever tell people about the true depths of your loneliness, about how you feel more and more alienated from your friends each passing day and you’re not sure how to fix it. It seems like everyone is just better at living than you are. A part of you knew this was going to happen. Growing up, you just had this feeling that you wouldn’t transition well to adult life, that you’d fall right through the cracks. And look at you now. La di da, it’s happening. Your mother, your father, your grandparents: they all look at you like you’re some prized jewel and they tell you over and over again just how lucky you are to be young and have your whole life ahead of you. “Getting old ain’t for sissies,” your father tells you wearily. You wish they’d stop saying these things to you because all it does is fill you with guilt and panic. All it does is remind you of how much you’re not taking advantage of your youth. You want to kiss all kinds of different people, you want to wake up in a stranger’s bed maybe once or twice just to see if it feels good to feel nothing, you want to have a group of friends that feels like a tribe, a bonafide family. You want to go from one place to the next constantly and have your weekends feel like one long epic day. You want to dance to stupid music in your stupid room and have a nice job that doesn’t get in the way of living your life too much. You want to be less scared, less anxious, and more willing. Because if you’re closed off now, you can only imagine what you’ll be like later. Every day you vow to change some aspect of your life and every day you fail. At this point, you’re starting to question your own power as a human being. As of right now, your fears have you beat. They’re the ones that are holding your twenties hostage. Stop thinking that everyone is having more sex than you, that everyone has more friends than you, that everyone out is having more fun than you. Not because it’s not true (it might be!) but because that kind of thinking leaves you frozen. You’ve already spent enough time feeling like you’re stuck, like you’re watching your life fall through you like a fast dissolve and you’re unable to hold on to anything. I don’t know if you ever get better. I don’t know if a person can just wake up one day and decide to be an active participant in their life. I’d like to think so. I’d like to think that people get better each and every day but that’s not really true. People get worse and it’s their stories that end up getting forgotten because we can’t stand an unhappy ending. The sick have to get better. Our normalcy depends upon it. You have to value yourself. You have to want great things for your life. This sort of shit doesn’t happen overnight but it can and will happen if you want it. Do you want it bad enough? Does the fear of being filled with regret in your thirties trump your fear of living today? We shall see.

Everything good about me, I learned from you,” I whisper. “You’re giving me too much credit. We got it from our parents.” Metias chuckles a little. It’s a sad sound. There’s another long, ten-second pause before he goes on. “You’ll find your tribe,” he says. “We all do. Someday, someone out there will see you for the girl you really are. Someday, you’ll find someone who understands you.

Amazing Peace: A Christmas Poem Thunder rumbles in the mountain passes And lightning rattles the eaves of our houses. Flood waters await us in our avenues. Snow falls upon snow, falls upon snow to avalanche Over unprotected villages. The sky slips low and grey and threatening. We question ourselves. What have we done to so affront nature? We worry God. Are you there? Are you there really? Does the covenant you made with us still hold? Into this climate of fear and apprehension, Christmas enters, Streaming lights of joy, ringing bells of hope And singing carols of forgiveness high up in the bright air. The world is encouraged to come away from rancor, Come the way of friendship. It is the Glad Season. Thunder ebbs to silence and lightning sleeps quietly in the corner. Flood waters recede into memory. Snow becomes a yielding cushion to aid us As we make our way to higher ground. Hope is born again in the faces of children It rides on the shoulders of our aged as they walk into their sunsets. Hope spreads around the earth. Brightening all things, Even hate which crouches breeding in dark corridors. In our joy, we think we hear a whisper. At first it is too soft. Then only half heard. We listen carefully as it gathers strength. We hear a sweetness. The word is Peace. It is loud now. It is louder. Louder than the explosion of bombs. We tremble at the sound. We are thrilled by its presence. It is what we have hungered for. Not just the absence of war. But, true Peace. A harmony of spirit, a comfort of courtesies. Security for our beloveds and their beloveds. We clap hands and welcome the Peace of Christmas. We beckon this good season to wait a while with us. We, Baptist and Buddhist, Methodist and Muslim, say come. Peace. Come and fill us and our world with your majesty. We, the Jew and the Jainist, the Catholic and the Confucian, Implore you, to stay a while with us. So we may learn by your shimmering light How to look beyond complexion and see community. It is Christmas time, a halting of hate time. On this platform of peace, we can create a language To translate ourselves to ourselves and to each other. At this Holy Instant, we celebrate the Birth of Jesus Christ Into the great religions of the world. We jubilate the precious advent of trust. We shout with glorious tongues at the coming of hope. All the earth's tribes loosen their voices To celebrate the promise of Peace. We, Angels and Mortal's, Believers and Non-Believers, Look heavenward and speak the word aloud. Peace. We look at our world and speak the word aloud. Peace. We look at each other, then into ourselves And we say without shyness or apology or hesitation. Peace, My Brother. Peace, My Sister. Peace, My Soul.

Don’t change, Ryen wrote in a letter once. There’s no one like you, and i can’t love you if you stop being you. I guess I shouldn’t say that, but I’m a little drunk right now-just came back from a party when I saw your letter-but what the hell? I don’t care. You knew I love you, right? You’re my best friend. So don’t ever change. This is a big ass world, and when we leave our small towns, we’re going to find our tribe. If we don’t stay true to ourselves, how will they recognize us? (Both of us, because you know we’re on the same tribe, right?) And even if it’s just the two of us, it will be the best.

All across the multiverse there are backward tribes* who distrust mirrors and images because, they say, they steal a bit of a person's soul and there's only so much of a person to go around. And the people who wear more clothes say this is just superstition, despite the fact that other people who spend their lives appearing in images of one sort or another seem to develop a thin quality. It's put down to over-work and, tellingly, over-exposure instead. *Considered backward, that is, by people who wear more clothes than they do.

I’ve been thinking about the way, when you walk down a crowded aisle, people pull in their legs to let you by. Or how strangers still say “bless you” when someone sneezes, a leftover from the Bubonic plague. “Don’t die,” we are saying. And sometimes, when you spill lemons from your grocery bag, someone else will help you pick them up. Mostly, we don’t want to harm each other. We want to be handed our cup of coffee hot, and to say thank you to the person handing it. To smile at them and for them to smile back. For the waitress to call us honey when she sets down the bowl of clam chowder, and for the driver in the red pick-up truck to let us pass. We have so little of each other, now. So far from tribe and fire. Only these brief moments of exchange. What if they are the true dwelling of the holy, these fleeting temples we make together when we say, “Here, have my seat,” “Go ahead—you first,” “I like your hat.

What is a hobby anyway? Where is the line of demarcation between hobbies and ordinary normal pursuits? I have been unable to answer this question to my own satisfaction. At first blush I am tempted to conclude that a satisfactory hobby must be in large degree useless, inefficient, laborious, or irrelevant. Certainly many of our most satisfying avocations today consist of making something by hand which machines can usually make more quickly and cheaply, and sometimes better. Nevertheless I must in fairness admit that in a different age the mere fashioning of a machine might have been an excellent hobby... Today the invention of a new machine, however noteworthy to industry, would, as a hobby, be trite stuff. Perhaps we have here the real inwardness of our own question: A hobby is a defiance of the contemporary. It is an assertion of those permanent values which the momentary eddies of social evolution have contravened or overlooked. If this is true, then we may also say that every hobbyist is inherently a radical, and that his tribe is inherently a minority. This, however, is serious: Becoming serious is a grievous fault in hobbyists. It is an axiom that no hobby should either seek or need rational justification. To wish to do it is reason enough. To find reasons why it is useful or beneficial converts it at once from an avocation into an industry–lowers it at once to the ignominious category of an 'exercise' undertaken for health, power, or profit. Lifting dumbbells is not a hobby. It is a confession of subservience, not an assertion of liberty.

Anthropologists,” Heckenberger said, “made the mistake of coming into the Amazon in the twentieth century and seeing only small tribes and saying, ‘Well, that’s all there is.’ The problem is that, by then, many Indian populations had already been wiped out by what was essentially a holocaust from European contact. That’s why the first Europeans in the Amazon described such massive settlements that, later, no one could ever find.

What advice would you give to a smart, driven college student about to enter the “real world”? What advice should they ignore? I’m probably hopelessly out of date but my advice is get real-world experience: Be a cowboy. Drive a truck. Join the Marine Corps. Get out of the hypercompetitive “life hack” frame of mind. I’m 74. Believe me, you’ve got all the time in the world. You’ve got ten lifetimes ahead of you. Don’t worry about your friends “beating” you or “getting somewhere” ahead of you. Get out into the real dirt world and start failing. Why do I say that? Because the goal is to connect with your own self, your own soul. Adversity. Everybody spends their life trying to avoid it. Me too. But the best things that ever happened to me came during the times when the shit hit the fan and I had nothing and nobody to help me. Who are you really? What do you really want? Get out there and fail and find out.

Lisa Smith-Batchen, the amazingly sunny and pixie-tailed ultrarunner from Idaho who trained through blizzards to win a six-day race in the Sahara, talks about exhaustion as if it's a playful pet. 'I love the Beast,' she says. 'I actually look forward to the Beast showing up, because every time he does, I handle him better. I get him more under control.' Once the Beast arrives, Lisa knows what she has to deal with and can get down to work. And isn't that the reason she's running through the desert in the first place-to put her training to work? To have a friendly little tussle with the Beast and show it who's boss? You can't hate the Beast and expect to beat it; the only way to truly conquer something, as every great philosopher and geneticist will tell you , is to love it.

Oh, no, no, you've got that all wrong. You're not required to respect elders. After all, most people are idiots, regardless of age. In tribal cultures, we just make sure that elders remain an active part of the culture, even if they're idiots. Especially if they're idiots. You can't just abandon your old people, even if they have nothing intelligent to say. Even if they're crazy.

The anthropologist Claude Lévi-Strauss once observed that, “for the majority of the human species, and for tens of thousands of years, the idea that humanity includes every human being on the face of the earth does not exist at all. The designation stops at the border of each tribe, or linguistic group, sometimes even at the edge of a village.

Barack Obama's aunt once told him, 'If everyone is family, no one is family.' It is blood that makes a tribe, a border that makes a nation. The same is true of gatherings. So here is a corollary to his aunt's saying: If everyone is invited, no one is invited—in the sense of being truly held by the group. By closing the door, you create the room.

You ever sit in the car, or in a window seat on the subway, and the car or train next to you starts to move? And you think you're the one moving? And you'd swear by it? And sometimes, in your stomach, you can even feel it? That. I say. That's what life's like now.

Kenya DOES NOT belong to 2 tribes only. Kenya has 42 tribes. to say that the decision of 2 tribes is the decision of the whole country is fallacy and outright dictatorship and tribalism Akuku Mach Pep, Democracy on Trial

The Lord spoke to Moses, saying, “Send men that they may spy out the land of Canaan, which I give to the children of Israel; of every tribe of their fathers shall you send a man, every one a prince among them.” —Numbers 13:1-2

When I think back upon the kids that I tried to treat back in the 1960s, who were so extremely self-injurious, I think, “Boy, they were tough!” What they were really saying is, “You haven’t taught me right, you haven’t given me the tools whereby I can communicate and control my environment.” So the aggression that these kids show, whether it is directed toward themselves or others, is an expression of society’s ignorance, and in that sense I think of them as noble demonstrators. I have a great deal of respect for them.

I went down not long ago to the Mad River, under the willows I knelt and drank from that crumpled flow, call it what madness you will, there's a sickness worse than the risk of death and that's forgetting what we should never forget. Tecumseh lived here. The wounds of the past are ignored, but hang on like the litter that snags among the yellow branches, newspapers and plastic bags, after the rains. Where are the Shawnee now? Do you know? Or would you have to write to Washington, and even then, whatever they said, would you believe it? Sometimes I would like to paint my body red and go into the glittering snow to die. His name meant Shooting Star. From Mad River country north to the border he gathered the tribes and armed them one more time. He vowed to keep Ohio and it took him over twenty years to fail. After the bloody and final fighting, at Thames, it was over, except his body could not be found, and you can do whatever you want with that, say his people came in the black leaves of the night and hauled him to a secret grave, or that he turned into a little boy again, and leaped into a birch canoe and went rowing home down the rivers. Anyway this much I'm sure of: if we meet him, we'll know it, he will still be so angry.

Our problem now, though, is that, increasingly, we are called not just to argue about what is true, but to say things that we know to be false, just to prove that we are part of the tribe to which we belong.

Ember had told me once that she'd known a girl who wanted to die until someone had spoken six words to her that made her decide to live instead. I'd asked what the magic words were, and she said it didn't matter; the point was that no one ever knows when something they say will cause a profound change in somebody else.

I think that we live in a very timid age, and a part of our timidity arises from our unwillingness to offend people. And as a result there are whole tribes of people now who define themselves by their offendedness. I mean, who are you if you are not offended by anything? You're kind of nobody or even worse, you are a liberal. And I just think that whole business defining yourself by anger is very problematic. And then the fact that we all kind of bend over backwards not to induce that anger becomes very often also a problem and a kind of cowardice, if you like. And I think we just need to live in a more robust society in which people say things that other people don't like and the answer to that is not to throw a bomb at them, but to say "I don't like that much" and then get on with the next business.

The people at home,” I said. “A lot of them call me an apple.” Do they think you’re a fruit or something?” he asked. No, no,” I said. “They call me an apple because they think I’m red on the outside and white on the inside.” Ah, so they think you’re a traitor.” Yep.” Well, life is a constant struggle between being an individual and being a member of the community.” Can you believe there is a kid who talks like that? Like he’s already a college professor impressed with the sound of his own voice? Gordy,” I said. “I don’t understand what you’re trying to say to me.” Well, in the early days of humans, the community was our only protection against predators, and against starvation. We survived because we trusted one another.” So?” So, back in the day, weird people threatened the strength of the tribe. If you weren’t good for making food, shelter, or babies, then you were tossed out on your own.” But we’re not primitive like that anymore.” Oh, yes, we are. Weird people still get banished.” You mean weird people like me,” I said. And me,” Gordy said. All right, then,” I said. “So we have a tribe of two.” I had the sudden urge to hug Gordy, and he had the sudden urge to prevent me from hugging him. Don’t get sentimental,” he said. Yep, even the weird boys are afraid of their emotions.

The big problem with pornography is defining it. You can't just say it's pictures of people naked. For example, you have these primitive African tribes that exist by chasing the wildebeest on foot, and they have to go around largely naked, because, as the old tribal saying goes: "N'wam k'honi soit qui mali," which means, "If you think you can catch a wildebeest in this climate and wear clothes at the same time, then I have some beach front property in the desert region of Northern Mali that you may be interested in." So it's not considered pornographic when National Geographic publishes color photographs of these people hunting the wildebeest naked, or pounding one rock onto another rock for some primitive reason naked, or whatever. But if National Geographic were to publish an article entitled "The Girls of the California Junior College System Hunt the Wildebeest Naked," some people would call it pornography. But others would not. And still others, such as the Spectacularly Rev. Jerry Falwell, would get upset about seeing the wildebeest naked.

Valleysmen’d not want to hear, she answered, that human hunger birthed the Civ’lize, but human hunger killed it too. I know it from other tribes offland what I stayed with. Times are you say a person’s b’liefs ain’t true, they think you’re sayin’ their lifes ain’t true an’ their truth ain’t true.

Try repeating “man is an animal" a few times, just to notice how unconvincing it sounds. There seems to be no way to get this idea into our heads, except by long rumination over the facts of evolution or perhaps by exposure to a primitive tribe or by being raised on a farm. Primitives sometimes see little difference between themselves and the animals around them. Karl von den Steinen was told by a Xingu that the only difference between them and the monkey was that they monkeys lacked the bow and arrow. And Jules Henry observed on the Kningang that dogs are not considered pets, like some of the other animals, but are on a level of emotional equality, like a relative. But in our own Western culture we have, for the most part, set a great distance between ourselves and the rest of nature, and language helps us to do this. Thus we say that a sheep “drops" its lamb, but a woman “gives birth"—it’s much more noble. Yet we have the right to make such distinctions because we assign the meaning to the world by naming names of things; we inhabit a different sphere and we capitalize naturally on the privilege.

As my visits with Morrie go on, I begin to read about death, how different cultures view the final passage. There is a tribe in the North American Arctic, for example, who believe that all things on earth have a soul that exists in a miniature form of the body that hold it -so that a deer has a tiny deer inside it, and a man has a tiny man inside him. When the large being dies, that tiny form lives on. It can slide into something being born nearby, or it can go to a temporary resting place in the sky, in the belly of a great feminine spirit, where it waits until the moon can send it back to earth. Sometimes, they say, the moon is so busy with the new souls of the world that it disappears from the sky. That is why we have moonless nights. But in the end, the moon always returns, as do we all. That is what they believe.

I take a breath. Words seem suddenly trite and useless, so I step forward and grab Elias’s hands, remembering Pop. Touch heals, Laia. I hold fast to him, trying to put everything I feel into that touch. I hope your Tribe is all right. I hope they survive the Martials. I’m truly, truly sorry. It’s not enough. But it’s all I have. After a moment, Elias lets out a breath and leans his forehead against mine. “Tell me what you told me that night in my room at Blackcliff,” he murmurs. “What your Nan used to say to you.” “As long as there is life”—I can hear Nan’s warm voice as I say it—“there is hope.” Elias lifts his head and looks down at me, the coolness in his eyes replaced by that raw, unquenchable fire. I forget to breathe. “Don’t you forget it,” he says. “Ever.” I nod. The minutes pass, and neither of us pull away, instead finding solace in the coolness of the night and the quiet company of the stars.

Some years back Richard Nixon warned the American people that Russia was bad because she had not kept any treaty or agreement signed with her. You can trust the Communists, the saying went, to be Communists. Indian people laugh themselves sick when they hear these statements. America has yet to keep one Indian treaty or agreement despite the fact that the United States government signed over four hundred such treaties and agreements with Indian tribes. It would take Russia another century to make and break as many treaties as the United States has already violated.

This is my song for Gabriel, The Angel of the Word, I've sung to you so many times, This time I may be heard. I sing to you from fellowship, Past times I sang alone, But now I can extend my love To wood and air and stone. Your golden wings have cradled me, Your voice has made me kneel, Your actions turn the universe, Your wisdom spins the wheel. This is my song for Abraham, The shepherd of mankind, You led your tribe out from Canaan, And none were left behind. O, come, fulfil your prophecies, And say the war is won, Must I wait in vales of visions, And leave my song undone?

You haven't heard of him? And he is a D'reg!" Mrs Goriff pulled at her husband's arm. "D'reg?" said Angua. "A warlike desert tribe," said Carrot. "Very fierce. Honourable, though. They say that if a D'reg is your friend he's your friend for life." "And if he's not your friend?" "That's about five seconds.

Finally, at age seventy, Goodman was able to get the diagnosis and access to services he needed. Joining a support group for adults run by the Asperger’s Association of New England, he says, was “like coming ashore after a life of bobbing up and down in a sea that seemed to stretch to infinity in all directions.

When you feel overwhelmed or unfocused, what do you do? I have a friend at the gym who knew Jack LaLanne (Google him if the name is unfamiliar). Jack used to say it’s okay to take a day off from working out. But on that day, you’re not allowed to eat. That’s the short way of saying you’re not really allowed to get unfocused. Take a vacation. Gather yourself. But know that the only reason you’re here on this planet is to follow your star and do what the Muse tells you. It’s amazing how a good day’s work will get you right back to feeling like yourself.

Science is born from this act of humility: not trusting blindly in our past knowledge and our intuition. Not believing what everyone says. Not having faith in the accumulated knowledge of our fathers and grandfathers. We learn nothing if we think that we already know the essentials, if we assume that they were written in a book or known by the elders of the tribe. The centuries in which people had faith in what they believed were the centuries in which little new was learned.

People think focus means saying yes to the thing you’ve got to focus on. But that’s not what it means at all. It means saying no to the hundred other good ideas that there are. You have to pick carefully. I’m actually as proud of the things we haven’t done as the things I have done. Innovation is saying no to 1,000 things.” –Steve Jobs

Signior Antonio, many a time and oft In the Rialto you have rated me About my moneys and my usances; Still have I borne it with a patient shrug, For suff’rance is the badge of all our tribe; You call me misbeliever, cut-throat dog, And spet upon my Jewish gaberdine, And all for use of that which is mine own. Well then, it now appears you need my help; Go to, then; you come to me, and you say ‘Shylock, we would have moneys.’ You say so: You that did void your rheum upon my beard, And foot me as you spurn a stranger cur Over your threshold; moneys is your suit. What should I say to you? Should I not say ‘Hath a dog money? Is it possible A cur can lend three thousand ducats?’ Or Shall I bend low and, in a bondman’s key, With bated breath and whisp’ring humbleness, Say this:— ‘Fair sir, you spit on me on Wednesday last; You spurn’d me such a day; another time You call’d me dog; and for these courtesies I’ll lend you thus much moneys?

The all-powerful Zahir seemed to be born with every human being and to gain full strength in childhood, imposing rules that would thereafter always be respected: People who are different are dangerous; they belong to another tribe; they want our lands and our women. We must marry, have children, reproduce the species. Love is only a small thing, enough for one person, and any suggestion that the heart might be larger than this may seem perverse. When we are married we are authorised to take possession of the other person, body and soul. We must do jobs we detest because we are part of an organised society, and if everyone did what they wanted to do, the world would come to a standstill. We must buy jewelry; it identifies us with our tribe. We must be amusing at all times and sneer at those who express their real feelings; it's dangerous for a tribe to allow its members to show their feelings. We must at all costs avoid saying no because people prefer those who always say yes, and this allows us to survive in hostile territory. What other people think is more important than what we feel. Never make a fuss--it might attract the attention of an enemy tribe. If you behave differently you will be expelled from the tribe because you could infect others and destroy something that was extremely difficult to organise in the first place. We must always consider the look of our new cave, and if we don't have a clear idea of our own, then we must call a decorator who will do his best to show others what good taste we have. We must eat three meals a day, even if we're not hungry, and when we fail to fit the current ideal of beauty we must fast, even if we're starving. We must dress according to the dictates of fashion, make love whether we feel like it or not, kill in the name of our country, wish time away so that retirement comes more quickly, elect politicians, complain about the cost of living, change our hair-style, criticise anyone who is different, go to a religious service on Sunday, Saturday or Friday, depending on our religion, and there beg forgiveness for our sins and puff ourselves up with pride because we know the truth and despise he other tribe, who worship false gods. Our children must follow in our footsteps; after all we are older and know more about the world. We must have a university degree even if we never get a job in the area of knowledge we were forced to study. We must never make our parents sad, even if this means giving up everything that makes us happy. We must play music quietly, talk quietly, weep in private, because I am the all-powerful Zahir, who lays down the rules and determines the meaning of success, the best way to love, the importance of rewards.

Each of the five tribes claims to have been the victorious attacker. Each recalls the slaughter with relish. Each believes it was ordained by their own god as righteous vengeance, because of the unholy practices carried on in the city. Evil must be cleansed with blood, they say. On that day the blood ran like water, so afterwards it must have been very clean.

Don’t aim at success. The more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued. . . . Happiness must happen, and the same holds for success: you have to let it happen by not caring about it. I want you to listen to what your conscience commands you to do and go on to carry it out to the best of your knowledge. Then you will live to see that in the long-run—in the long-run, I say!—success will follow you precisely because you had forgotten to think about it.” —Viktor E. Frankl, Man’s Search for Meaning

courage was more important than confidence. When you are operating out of courage, you are saying that no matter how you feel about yourself or your opportunities or the outcome, you are going to take a risk and take a step toward what you want. You are not waiting for the confidence to mysteriously arrive. I now believe that confidence is achieved through repeated success at any endeavor.

We all say we hate being misunderstood and how we desperately want to find people who understand us. But it is not lack of compatible people that keeps us lonely. There is no shortage of people on your journey. The real, secret obstacle that we have against finding authentic, genuine relationships with people is our subconscious fear of growth. If we stick around in the bin of broken toys playing the queen or the king, at least we get to feel some sense of accomplishment at being the most evolved person we know. To find our tribe means finding people we can learn from, people who are better at some things than we are, people who have something to teach. We say we want it, but how many of us fear being a beginner more than loneliness and much more than being in the wrong crowd? There is a strange comfort, a sense of safety, to suffering and loneliness. To be happy, to find our family, we must be willing to let that go.

The journey through another world, beyond bad dreams beyond the memories of a murdered generation, cartographed in captivity by bare survivors makes sacristans of us all. The old ones go our bail, we oblate preachers of our tribes. Be careful, they say, don't hock the beads of kinship agonies; the moire-effect of unfamiliar hymns upon our own, a change in pitch or shrillness of the voice transforms the ways of song to words of poetry or prose and makes distinctions no one recognizes. Surrounded and absorbed, we tread like Etruscans on the edge of useless law; we pray to the giver of prayer, we give the cane whistle in ceremony, we swing the heavy silver chain of incense burners. Migration makes new citizens of Rome.

Ladies and Gentlemen! Silence please!" Every one was startled. They looked round-at each other, at the walls. Who was speaking? The Voice went on- a high clear voice. You are charged with the following indictments: Edward George Armstrong, that you did upon the 14th day of March, 1925, cause the death of Louisa Mary Clees. Emily Caroline Brent, that upon the 5th November, 1931, you were responsible for the death of Beatrice Taylor. William Henry Blore, that you brought about the death of James Stephen Landor on October 10th, 1928. Vera Elizabeth Claythorne, that on the 11th day of August, 1935, you killed Cyril Ogilvie Hamilton. Philip Lombard, that upon a date in February, 1932, you were guilty of the death of twenty-one men, members of an East African tribe. John Gordon Macarthur, that on the 4th of January, 1917, you deliberately sent your wife's lover, Arthur Richmond, to his death. Anthony James Marston, that upon the 14th day of November last, you were guilty of murder of John and Lucy Combes. Thomas Rogers and Ethel Rogers, that on the 6th of May, 1929, you brought about the death of Jennifer Brady. Lawrence John Wargrave, that upon the 10th day of June, 1930, you were guilty of the murder of Edward Seton. Prisoners at the bar, have you anything to say in your defense?

It must be particularly borne in mind, that Mahomet did not profess to set up a new religion ; but to restore that derived in the earliest times from God himself. " We follow," says the Koran, " the religion of Abraham the orthodox, who was no idolater. We believe in God and that which hath been sent down to us, and that which hath been sent down unto Abraham and Ishmael, and Isaac and Jacob and the tribes, and that which was delivered unto Moses and Jesus, and that which was delivered unto the prophets from the Lord : we make no distinction between any of them, and to God we are resigned.

The doctor says, What’s this? That’s an application to join the White Fathers, missionaries to the nomadic tribes of the Sahara and chaplains to the French Foreign Legion. Oh, yeh? French Foreign Legion, is it? Do you know the preferred form of transportation in the Sahara Desert? Trains? No. It’s the camel. Do you know what a camel is? It has a hump. It has more than a hump. It has a nasty, mean disposition and its teeth are green with gangrene and it bites. Do you know where it bites? In the Sahara? No, you omadhaun. It bites your shoulder, rips it right off. Leaves you standing there tilted in the Sahara.

In the South American rainforest, there is a tribe called the Desana, who see the world as a fixed quantity of energy that flows between all creatures. Every birth must therefore engender a death, and every death brings forth another birth. This way, the energy of the world remains complete. When they hunt for food, the Desana know the animals they kill will leave a hole in the spiritual well. But that hole will be filled, they believe, by the Desana hunters when they die. Were there no men dying, there would be no birds or fish being born. I like this idea. Morrie likes it, too. The closer he gets to goodbye, the more he seems to feel we are all creatures in the same forest. What we take, we must replenish. "It's only fair," he says.

The universality of reason is a momentous realization, because it defines a place for morality. If I appeal to you do do something that affects me—to get off my foot, or not to stab me for the fun of it, or to save my child from drowning—then I can't do it in a way that privileges my interests of yours if I want you to take me seriously (say, by retaining my right to stand on your foot, or to stab you, or to let your children drown). I have to state my case in a way that would force me to treat you in kind. I can't act as if my interests are special just because I'm me and you're not, any more than I can persuade you that the spot I am standing on is a special place in the universe just because I happen to be standing on it. You and I ought to reach this moral understanding not just so we can have a logically consistent conversation but because mutual unselfishness is the only way we can simultaneously pursue our interests. You and I are both better off if we share our surpluses, rescue each other's children when they get into trouble, and refrain from knifing each other than we would be if we hoarded our surpluses while they rotted, let each other's children drown, and feuded incessantly. Granted, I might be a bit better off if I acted selfishly at your expense and you played the sucker, but the same is true for you with me, so if each of us tried for these advantages, we'd both end up worse off. Any neutral observer, and you and I if we could talk it over rationally, would have to conclude that the state we should aim for is the one where we both are unselfish. Morality, then, is not a set of arbitrary regulations dictated by a vengeful deity and written down in a book; nor is it the custom of a particular culture or tribe. It is a consequence of the interchangeability of perspectives and the opportunity the world provides for positive-sum games.

[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical — I would even say “Mediterranean” — current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. […] In Algiers one speaks simply of the existence of two varieties of Islam — one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

Why did you defect now? Why here? There are other troll tribes and hundreds of cities that aren't at war with your King." "But only the Trylle have Wendy." Loki's smile returned but his eyes ere pained. "And how could I pass on that?" "She is married, you know," Finn said. "So it might be a good idea if you stopped trying to flirt with her. She's not interested." "It's up to her to decide who she's interested in," Loki said, with an edge to his voice. "And it's not exactly like you're following your own advice." "I am her tracker." Finn sat up in bed, but this time I didn't try to stop him. His eyes were burning. "It's my job to protect her." "No, Duncan is her tracker." Loki pointed to where Duncan stood in the doorway, staring wide-eyed at their confrontation. "And Wendy's stronger than the both of you combined. You're not protecting her. You're protecting yourself because you're a lovesick ex-boyfriend." "You think you have everything figured out, but you don't know anything," Finn growled. "If it were up to me I'd have you sent back to the Vittra in a flash." "But it's not up to you!" I snapped. "It's up to me. And this conversation is over. Finn needs to rest, and you are not helping anything, Loki." "Sorry," Loki said and rubbed his hands on his pants. "Why don't you go back to your room?" I asked Loki. "I'll be over to talk to you in a minute." He nodded and got up. "Feel better," Loki said to Finn, and he actually sounded sincere. Finn grunted in response, and Loki and Duncan left. I wanted to reach out and touch Finn, comfort him in some way, because I felt like he needed it. Maybe I needed it too. "Get some sleep," I told Finn, since I could think of nothing better to say to him. I got up, but he reached out and grabbed my wrist. "Wendy, I don't trust him," he said, referring to Loki. "I know. But I do." "Be careful," Finn said simply and let go of me.

So fare thee well, poor devil of a Sub-Sub, whose commentator I am. Thou belongest to that hopeless, sallow tribe which no wine of this world will ever warm; and for whom even Pale Sherry would be too rosy-strong; but with whom one sometimes loves to sit, and feel poor-devilish, too; and grow convivial upon tears; and say to them bluntly, with full eyes and empty glasses, and in not altogether unpleasant sadness—Give it up, Sub-Subs! For by how much the more pains ye take to please the world, by so much the more shall ye for ever go thankless!

The Kalmucks and some tribes of Siberia also describe in their legends earlier creations than our present race. These beings, they say, were possessed of almost boundless knowledge, and in their audacity even threatened rebellion against the Great Chief Spirit. To punish their presumption and humble them, he imprisoned them in bodies, and so shut in their senses. From these they can escape but through long repentance, self-purification, and development. Their Shamans, they think, occasionally enjoy the divine powers originally possessed by all human beings.

You've got enough fat stored to run to California, so the more you train your body to burn fat instead of sugar, the longer your limited sugar tank is going to last. The way to activate your fat-burning furnace is by staying below your aerobic threshold--your hard-breathing point--during your endurance runs. Respecting that speed limit was a lot easier before the birth of cushioned shoes and paved roads; diet, and those tumors may never appear in the first place. Eat like a poor person, as Coach Joe Vigil likes to say, and you'll only see your doctor on the golf course.

You are a coward by nature, Sancho, said don Quixote, yet to prevent you from claiming I am obstinate and never do as you recommend, just this once I shall take your advice and keep my distance from the fury that so frightens you, but on one condition: never, in life or in death, will you tell anyone that I retreated from this peril out of fear, but rather acceded to your entreaties; and if you say anything else, you will be lying, and I give you the lie from now until then and from then until now, and I affirm that you lie and you will lie whenever you think or say it. and do not answer me back; for the mere thought that I am retreating from peril, especially this peril, which does appear to have some faint shadow of fear about it, is enough to make me take my stand here and await alone not only that Holy Brotherhood whose name you speak in such terror but the brothers of the twwelve tribes of Israel, and the seven Maccabees, and Castor and Pollux, and all the brothers and brotherhoods in the world.

The animosity I felt from the colored people I encountered growing up was one of the hardest things I’ve ever had to deal with. It taught me that it is easier to be an insider as an outsider than to be an outsider as an insider. If a white guy chooses to immerse himself in hip-hop culture and only hang out with black people, black people will say, “Cool, white guy. Do what you need to do.” If a black guy chooses to button up his blackness to live among white people and play lots of golf, white people will say, “Fine. I like Brian. He’s safe.” But try being a black person who immerses himself in white culture while still living in the black community. Try being a white person who adopts the trappings of black culture while still living in the white community. You will face more hate and ridicule and ostracism than you can even begin to fathom. People are willing to accept you if they see you as an outsider trying to assimilate into their world. But when they see you as a fellow tribe member attempting to disavow the tribe, that is something they will never forgive.

The Kammerlicht: Explanations of the Impressions Left Upon Various and Sundry Natures by Dreams as Interpreted According to Tribe, and of the Numbers to be Staked in Lotteries in Conformity with the Meanings of Said Dreams .. says … there are eight ‘tribes’ of dreams and of the eight only the fifth is genuine. Tribe 8 are dreams emanating directly from evil spirits. Tribe 7 are dreams granted to the virtuous as direct revelations. Tribe 6 are dreams from roots planted in disease (fever and such). Tribe 5 are dreams that come to those who have taken no food before retiring and are of a healthy & tranquil disposition.

Native Americans cured Cartier's men of scurvy near Montreal in 1535. They repaired Francis Drake's Golden Hind in California so he could complete his round-the-world voyage in 1579. Lewis and Clark's expedition to the Pacific Northwest was made possible by tribe after tribe of American Indians, with help from two Shoshone guides, Sacagawea and Toby, who served as interpreters. When Admiral Peary discovered the North Pole, the first person there was probably neither the European American Peary nor the African American Matthew Henson, his assistant, but their four Inuit guides, men and women on whom the entire expedition relied. Our histories fail to mention such assistance. They portray proud Western conquerors bestriding the world like the Colossus at Rhodes. So long as our textbooks hide from us the roles that people of color have played in exploration, from at least 6000 BC to to the twentieth century, they encourage us to look to Europe and its extensions as the seat of all knowledge and intelligence. So long as they say "discover," they imply that whites are the only people who really matter. So long as they simply celebrate Columbus, rather than teach both sides of his exploit, they encourage us to identify with white Western exploitation rather than study it.

Allow me to say that if you view highwaymen as legendary and romantic figures, then I’m with you. But let me make it absolutely clear that if you’re a low life thief, beating up old ladies, or you’re stealing from your parents to fund your drug addiction, or you’re some kind of serial mugger, and you’re thinking, “Yeah, Dat’s bangin' mate!! Highwaymen is ol me bledrins, innit! Yo Yo Yo, I have no beef with highwaymen! Innit?” then the difference between a despicable and reprehensible low life like yourself and a gentleman highwayman who was well-dressed, well-mannered, an excellent horseman and who used threats rather than actual violence is wider than the gap between your ears, which trust me is pretty wide. I’ll give you that as a caveat

Seeker: So what is social ego, Sadhguru? Sadhguru: Society has its own ego, isn’t it? For every small thing, the whole society gets upset. It need not be wrong. Suppose it’s summer in the United States. Everybody is hardly wearing anything or maybe they are in miniskirts. Let’s say you’re fully clothed. People will get upset: “What is she doing? Why is she all covered up?” Here in India, if you dress like that, they’ll all get upset. So this is one kind of ego; that is another kind of ego. It’s the social ego which is getting upset, and your karma is becoming part of the collective karma. I want you to really understand this with a certain depth. Your idea of good and bad has been taught to you. You have imbibed it from the social atmosphere in which you have lived. See, for example, a bandit tribe, like the Pindaris, who from a young age were trained to rob and kill, they even had gods who taught them skills and brought them success in their banditry. When the British army was let loose on them, they were shot and killed indiscriminately. They were completely bewildered, as in their perception they had not done anything wrong. The Pindari ego was just to be a good bandit. The same happened for the Native Americans also. Among some Native American tribes, unless you had killed a man in your life, you were not much of a man. They collected the scalp of the man and wore it around their neck. So what is right and wrong, what is good and bad, is all about how the social ego functions.

If we want to We will become a people, if we want to, when we learn that we are not angels, and that evil is not the prerogative of others We will become a people when we stop reciting a prayer of thanksgiving to the sacred nation every time a poor man finds something to eat for his dinner We will become a people when we can sniff out the sultan’s gatekeeper and the sultan without a trial We will become a people when a poet writes an erotic description of a dancer’s belly We will become a people when we forget what the tribe tells us, when the individual recognizes the importance of small details We will become a people when a writer can look up at the stars without saying: ‘Our country is loftier and more beautiful!’ We will become a people when the morality police protect a prostitute from being beaten up in the streets We will become a people when the Palestinian only remembers his flag on the football pitch, at camel races, and on the day of the Nakba We will become a people, if we want to, when the singer is allowed to chant a verse of Surat al-Rahman at a mixed wedding reception We will become a people when we respect the right, and the wrong.

Some of us feel as if we’re outsiders. People occasionally talk about us in hushed tones, whispering that we’re a bit of a lone wolf, or at times a loose cannon. They don’t want to say it to our faces because every now and again we can be a little bit unpredictable. But they look at us with a strange curiosity, because in comparison – although they’re often very successful at ‘fitting in’ – they lead lives that are drab, dreary and monotonous. They’re not unruly like the Carefree Scamps. We have a divine spark of unruliness within us. And it’s that unruliness which has kept us young.

It is merely a lust of the blood and a permission of the will. Come, be a man: drown thyself! drown cats and blind puppies. I have professed me thy friend, and I confess me knit to thy deserving with cables of perdurable toughness; I could never better stead thee than now. Put money in thy purse; follow thou the wars; defeat thy favour with an usurped beard; I say, put money in thy purse. It cannot be that Desdemona should long continue her love to the Moor,—put money in thy purse,—nor he his to her: it was a violent commencement, and thou shalt see an answerable sequestration;—put but money in thy purse.—These Moors are changeable in their wills:—fill thy purse with money: the food that to him now is as luscious as locusts shall be to him shortly as acerb as the coloquintida. She must change for youth: when she is sated with his body, she will find the error of her choice: she must have change, she must: therefore put money in thy purse.—If thou wilt needs damn thyself, do it a more delicate way than drowning. Make all the money thou canst; if sanctimony and a frail vow betwixt an erring barbarian and a supersubtle Venetian be not too hard for my wits and all the tribe of hell, thou shalt enjoy her; therefore make money. A pox of drowning thyself! it is clean out of the way: seek thou rather to be hanged in compassing thy joy than to be drowned and go without her.

Looking at Great-Great Grandpa Baldwin's photograph, I think to myself: You've finally done it. It took four generations, but you've finally goddamned done it. Gotten that war against reason and uppity secularists you always wanted. Gotten even for the Scopes trial, which they say was one of many burrs under your saddle until your last breath. Well, rejoice, old man, because your tribes have gathered around America's oldest magical hairball of ignorance and superstition, Christian fundamentalism, and their numbers have enabled them to suck so much oxygen out of the political atmosphere that they are now acknowledged as a mainstream force in politics. Episcopalians, Jews, and affluent suburban Methodists and Catholics, they are all now scratching their heads, sweating, and swearing loudly that this pack of lower-class zealots cannot possibly represent the mainstream--not the mainstream they learned about in their fancy sociology classes or were so comfortably reassured about by media commentators who were people like themselves. Goodnight, Grandpa Baldwin. I'll toast you from hell.

In the country inns of a small corner of northern Germany, in the spur of land connecting Schleswig-Holstein to Denmark, you can sometimes hear people talking in what sounds eerily like a lost dialect of English. Occasional snatches of it even make sense, as when they say that the “veather ist cold” or inquire of the time by asking, “What ist de clock?” According to Professor Hubertus Menke, head of the German Department at Kiel University, the language is “very close to the way people spoke in Britain more than 1,000 years ago.” [Quoted in The Independent, July 6, 1987.] This shouldn’t entirely surprise us. This area of Germany, called Angeln, was once the seat of the Angles, one of the Germanic tribes that 1,500 years ago crossed the North Sea to Britain, where they displaced the native Celts and gave the world what would one day become its most prominent language.

So fare thee well, poor devil of a Sub-Sub, whose commentator I am. Thou belongest to that hopeless, sallow tribe which no wine of this world will ever warm; and for whom even Pale Sherry would be too rosy-strong; but with whom one sometimes loves to sit, and feel poor-devilish, too; and grow convivial upon tears; and say to them bluntly, with full eyes and empty glasses, and in not altogether unpleasant sadness— Give it up, Sub-Subs! For by how much more pains ye take to please the world, by so much the more shall ye for ever go thankless! Would that I could clear out Hampton Court and the Tuileries for ye! But gulp down your tears and hie aloft to the royal-mast with your hearts; for your friends who have gone before are clearing out the seven-storied heavens, and making refugees of long pampered Gabriel, Michael, and Raphael, against your coming. Here ye strike but splintered hearts together—there, ye shall strike unsplinterable glasses!

On a collective level, the mind-set “We are right and they are wrong” is particularly deeply entrenched in those parts of the world where conflict between two nations, races, tribes, religions, or ideologies is long-standing, extreme, and endemic. Both sides of the conflict are equally identified with their own perspective, their own “story,” that is to say, identified with thought. Both are equally incapable of seeing that another perspective, another story, may exist and also be valid. Israeli writer Y. Halevi speaks of the possibility of “accommodating a competing narrative,”3 but in many parts of the world, people are not yet able or willing to do that. Both sides believe themselves to be in possession of the truth. Both regard themselves as victims and the “other” as evil, and because they have conceptualized and thereby dehumanized the other as the enemy, they can kill and inflict all kinds of violence on the other, even on children, without feeling their humanity and suffering.

The primitive mentality does not invent myths, it experiences them. Myths are original revelations of the preconscious psyche, involuntary statements about unconscious psychic happenings, and anything but allegories of physical processes.7 Such allegories would be an idle amusement for an unscientific intellect. Myths, on the contrary, have a vital meaning. Not merely do they represent, they are the psychic life of the primitive tribe, which immediately falls to pieces and decays when it loses its mythological heritage, like a man who has lost his soul. A tribe’s mythology is its living religion “whose loss is always and everywhere, even among the civilized, a moral catastrophe. But religion is a vital link with psychic processes independent of and beyond consciousness, in the dark hinterland of the psyche. Many of these unconscious processes may be indirectly occasioned by consciousness, but never by conscious choice. Others appear to arise spontaneously, that is to say, from no discernible or demonstrable conscious cause

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

According to one scholar, the “ideal victim” in the Troubles was someone who was not a combatant, but a passive civilian. To many, Jean McConville was the perfect victim: a widow, a mother of ten. To others, she was not a victim at all, but a combatant by proxy, who courted her own fate. Of course, even if one were to concede, for the sake of argument, that McConville was an informer, there is no moral universe in which her murder and disappearance should be justified. Must it be the case that how one perceives a tragedy will forever depend on where one sits? The anthropologist Claude Lévi-Strauss once observed that, “for the majority of the human species, and for tens of thousands of years, the idea that humanity includes every human being on the face of the earth does not exist at all. The designation stops at the border of each tribe, or linguistic group, sometimes even at the edge of a village.” When it came to the Troubles, a phenomenon known as “whataboutery” took hold. Utter the name Jean McConville and someone would say, What about Bloody Sunday? To which you could say, What about Bloody Friday? To which they could say, What about Pat Finucane? What about the La Mon bombing? What about the Ballymurphy massacre? What about Enniskillen? What about McGurk’s bar? What about. What about. What about.

The truth is,” she said shakily, “that I am scared to death of being here.” “I know you are,” he said, sobering, “but I am the last person in the world you’ll ever have to fear.” His words and his tone made the quaking in her limbs, the hammering of her heart, begin again, and Elizabeth hastily drank a liberal amount of her wine, praying it would calm her rioting nerves. As if he saw her distress, he smoothly changed the topic. “Have you given any more thought to the injustice done Galileo?” She shook her head. “I must have sounded very silly last night, going on about how wrong it was to bring him up before the Inquisition. It was an absurd thing to discuss with anyone, especially a gentleman.” “I thought it was a refreshing alternative to the usual insipid trivialities.” “Did you really?” Elizabeth asked, her eyes searching his with a mixture of disbelief and hope, unaware that she was being neatly distracted from her woes and drawn into a discussion she’d find easier. “I did.” “I wish society felt that way.” He grinned sympathetically. “How long have you been required to hide the fact that you have a mind?” “Four weeks,” she admitted, chuckling at his phrasing. “You cannot imagine how awful it is to mouth platitudes to people when you’re longing to ask them about things they’ve seen and things they know. If they’re male, they wouldn’t tell you, of course, even if you did ask.” “What would they say?” he teased. “They would say,” she said wryly, “that the answer would be beyond a female’s comprehension-or that they fear offending my tender sensibilities.” “What sorts of questions have you been asking?” Her eyes lit up with a mixture of laughter and frustration. “I asked Sir Elston Greeley, who had just returned from extensive travels, if he had happened to journey to the colonies, and he said that he had. But when I asked him to describe to me how the natives looked and how they lived, he coughed and sputtered and told me it wasn’t at all ‘the thing’ to discuss ‘savages’ with a female, and that I’d swoon if he did.” “Their appearance and living habits depend upon their tribe,” Ian told her, beginning to answer her questions. “Some of the tribes are ‘savage’ by our standards, not theirs, and some of the tribes are peaceful by any standards…” Two hours flew by as Elizabeth asked him questions and listened in fascination to stories of places he had seen, and not once in all that time did he refuse to answer or treat her comments lightly. He spoke to her like an equal and seemed to enjoy it whenever she debated an opinion with him. They’d eaten lunch and returned to the sofa; she knew it was past time for her to leave, and yet she was loath to end their stolen afternoon.

All cultures seem to find a slightly alien local population to carry the Hermes projection. For the Vietnamese it is the Chinese, and for the Chinese it is the Japanese. For the Hindu it is the Moslem; for the North Pacific tribes it was the Chinook; in Latin America and in the American South it is the Yankee. In Uganda it is the East Indians and Pakistanis. In French Quebec it is the English. In Spain the Catalans are "the Jews of Spain". On Crete it is the Turks, and in Turkey it is the Armenians. Lawrence Durrell says that when he lived in Crete he was friends with the Greeks, but that when he wanted to buy some land they sent him to a Turk, saying that a Turk was what you needed for a trade, though of course he couldn't be trusted. This figure who is good with money but a little tricky is always treated as a foreigner even if his family has been around for centuries. Often he actually is a foreigner, of course. He is invited in when the nation needs trade and he is driven out - or murdered - when nationalism begins to flourish: the Chinese out of Vietnam in 1978, the Japanese out of China in 1949, the Jankees out of South America and Iran, the East Indians out of Uganda under Idi Amin, and the Armenians out of Turkey in 1915-16. The outsider is always used as a catalyst to arouse nationalism, and when times are hard he will always be its victim as well.

The most powerful country in the world has handed over all of it's affairs, the prosperity of an entire economy, the security of some 300 million citizens, the purity of it's water, the viability of it's air, the safety of it's food, the future of it's vast system of education, the soundness of it's national highways, airways, and railways, the apocalyptic potential of nuclear arsenal to a carnival barker who introduce the phrase "grab em by the pussy", into the national lexicon. It is as if the white tribe united in demonstration to say "if a black man can be president than any white man, no matter how fallen, can be president", and in that perverse way, the democratic dreams of Jefferson and Jackson were fulfilled. The American Tragedy now being wrought, is larger than most imaged and will not end with Trump. In recent times, whiteness as an overt political tactic has been restrained by a kind of cordiality held that it's overt invocation would scare off moderate whites. This has proved to be only half-true at best. Trump's legacy will be exposing the patina of decency for what it is and revealing just how much a demagague can get away with. It does not take much to imagine another politician, wiser in the ways of Washington, schooled in the methodology of governance, now liberated from the pretense of anti-racist civility, doing a much more effective job than Trump.

My shamans have read the sands. They have learned much of your future. (...)’ Gamet was scowling. ‘I do not wish to offend, Warchief, but I hold little faith in divination. No mortal—no god—can say we are doomed, or destined. The future remains unknown, the one thing we cannot force a pattern upon.’ (...) ‘Do you not see patterns in history, Fist? Are you blind to the cycles we all suffer through? Look upon this desert, this wasteland you cross. Yours is not the first empire that would claim it. And what of the tribes? Before the Khundryl, before the Kherahn Dhobri and the Tregyn, there were the Sanid, and the Oruth, and before them there were others whose names have vanished. Look upon the ruined cities, the old roads. The past is all patterns, and those patterns remain beneath our feet, even as the stars above reveal their own patterns—for the stars we gaze upon each night are naught but an illusion from the past.’ He raised the jug again and studied it for a moment. ‘Thus, the past lies beneath and above the present, Fist. This is the truth my shamans embrace, the bones upon which the future clings like muscle.

I had dropped more or less by chance into the only community of any size in Western Europe where political consciousness and disbelief in capitalism were more normal than their opposites. Up here in Aragon one was among tens of thousands of people, mainly though not entirely of working-class origin, all living at the same level and mingling on terms of equality. In theory it was perfect equality, and even in practice it was not far from it. There is a sense in which it would be true to say that one was experiencing a foretaste of Socialism, by which I mean that the prevailing mental atmosphere was that of Socialism. Many of the normal motives of civilized life — snobbishness, money-grubbing, fear of the boss, etc. — had simply ceased to exist. The ordinary class-division of society had disappeared to an extent that is almost unthinkable in the money-tainted air of England; there was no one there except the peasants and ourselves, and no one owned anyone else as his master. Of course such a state of affairs could not last. It was simply a temporary and local phase in an enormous game that is being played over the whole surface of the earth. But it lasted long enough to have its effect upon anyone who experienced it. However much one cursed at the time, one realized afterwards that one had been in contact with something strange and valuable. One had been in a community where hope was more normal than apathy or cynicism, where the word ‘comrade’ stood for comradeship and not, as in most countries, for humbug. One had breathed the air of equality. I am well aware that it is now the fashion to deny that Socialism has anything to do with equality. In every country in the world a huge tribe of party-hacks and sleek little professors are busy ‘proving’ that Socialism means no more than a planned state-capitalism with the grab-motive left intact. But fortunately there also exists a vision of Socialism quite different from this.

I saw him with her last week, at a coffeehouse near my apartment. They were holding hands. She’s captivated him.” “The Lakota Captive.” Leta made a line in the air with her hand. “I can see it now, the wily, brave Lakota warrior with the brazen white woman pioneer. She carries him off into the sunset over her shoulder…” Cecily whacked her with a strand of grass she’d pulled. “You write history your way, I’ll write it my way,” Leta said wickedly. “Native Americans are stoic and unemotional,” Cecily reminded her. “All the books say so.” “We never read many books in the old days, so we didn’t know that,” came the dry explanation. She shook her head. “What a sad stereotype so many make of us-a bloodthirsty ignorant people who never smile because they’re too busy torturing people over hot fires.” “Wrong tribe,” Cecily corrected. She frowned thoughtfully. “That was the northeastern native people.” “Who’s the Native American here, you or me?” Cecily shrugged. “I’m German-American.” She brightened. “But I had a grandmother who dated a Cherokee man once. Does that count?” Leta hugged her warmly. “You’re my adopted daughter. You’re Lakota, even if you haven’t got my blood.

There is one in this tribe too often miserable - a child bereaved of both parents. None cares for this child: she is fed sometimes, but oftener forgotten: a hut rarely receives her: the hollow tree and chill cavern are her home. Forsaken, lost, and wandering, she lives more with the wild beast and bird than with her own kind. Hunger and cold are her comrades: sadness hovers over, and solitude besets her round. Unheeded and unvalued, she should die: but she both lives and grows: the green wilderness nurses her, and becomes to her a mother: feeds her on juicy berry, on saccharine root and nut. There is something in the air of this clime which fosters life kindly: there must be something, too, in its dews, which heals with sovereign balm. Its gentle seasons exaggerate no passion, no sense; its temperature tends to harmony; its breezes, you would say, bring down from heaven the germ of pure thought, and purer feeling. Not grotesquely fantastic are the forms of cliff and foliage; not violently vivid the colouring of flower and bird: in all the grandeur of these forests there is repose; in all their freshness there is tenderness. The gentle charm vouchsafed to flower and tree, - bestowed on deer and dove, - has not been denied to the human nursling. All solitary, she has sprung up straight and graceful. Nature cast her features in a fine mould; they have matured in their pure, accurate first lines, unaltered by the shocks of disease. No fierce dry blast has dealt rudely with the surface of her frame; no burning sun has crisped or withered her tresses: her form gleams ivory-white through the trees; her hair flows plenteous, long, and glossy; her eyes, not dazzled by vertical fires, beam in the shade large and open, and full and dewy: above those eyes, when the breeze bares her forehead, shines an expanse fair and ample, - a clear, candid page, whereon knowledge, should knowledge ever come, might write a golden record. You see in the desolate young savage nothing vicious or vacant; she haunts the wood harmless and thoughtful: though of what one so untaught can think, it is not easy to divine. On the evening of one summer day, before the Flood, being utterly alone - for she had lost all trace of her tribe, who had wandered leagues away, she knew not where, - she went up from the vale, to watch Day take leave and Night arrive. A crag, overspread by a tree, was her station: the oak-roots, turfed and mossed, gave a seat: the oak-boughs, thick-leaved, wove a canopy. Slow and grand the Day withdrew, passing in purple fire, and parting to the farewell of a wild, low chorus from the woodlands. Then Night entered, quiet as death: the wind fell, the birds ceased singing. Now every nest held happy mates, and hart and hind slumbered blissfully safe in their lair. The girl sat, her body still, her soul astir; occupied, however, rather in feeling than in thinking, - in wishing, than hoping, - in imagining, than projecting. She felt the world, the sky, the night, boundlessly mighty. Of all things, herself seemed to herself the centre, - a small, forgotten atom of life, a spark of soul, emitted inadvertent from the great creative source, and now burning unmarked to waste in the heart of a black hollow. She asked, was she thus to burn out and perish, her living light doing no good, never seen, never needed, - a star in an else starless firmament, - which nor shepherd, nor wanderer, nor sage, nor priest, tracked as a guide, or read as a prophecy? Could this be, she demanded, when the flame of her intelligence burned so vivid; when her life beat so true, and real, and potent; when something within her stirred disquieted, and restlessly asserted a God-given strength, for which it insisted she should find exercise?

must be said for the “Latter-day Saints” (these conceited words were added to Smith’s original “Church of Jesus Christ” in 1833) that they have squarely faced one of the great difficulties of revealed religion. This is the problem of what to do about those who were born before the exclusive “revelation,” or who died without ever having the opportunity to share in its wonders. Christians used to resolve this problem by saying that Jesus descended into hell after his crucifixion, where it is thought that he saved or converted the dead. There is indeed a fine passage in Dante’s Inferno where he comes to rescue the spirits of great men like Aristotle, who had presumably been boiling away for centuries until he got around to them. (In another less ecumenical scene from the same book, the Prophet Muhammad is found being disemboweled in revolting detail.) The Mormons have improved on this rather backdated solution with something very literal-minded. They have assembled a gigantic genealogical database at a huge repository in Utah, and are busy filling it with the names of all people whose births, marriages, and deaths have been tabulated since records began. This is very useful if you want to look up your own family tree, and as long as you do not object to having your ancestors becoming Mormons. Every week, at special ceremonies in Mormon temples, the congregations meet and are given a certain quota of names of the departed to “pray in” to their church. This retrospective baptism of the dead seems harmless enough to me, but the American Jewish Committee became incensed when it was discovered that the Mormons had acquired the records of the Nazi “final solution,” and were industriously baptizing what for once could truly be called a “lost tribe”: the murdered Jews of Europe. For all its touching inefficacy, this exercise seemed in poor taste. I sympathize with the American Jewish Committee, but I nonetheless think that the followers of Mr. Smith should be congratulated for hitting upon even the most simpleminded technological solution to a problem that has defied solution ever since man first invented religion.

It is as if there are two big wolves living inside me; one is white and one is black. The white wolf is good, kind, and does no harm. He lives in harmony with all that is around him and does not take offense when no offense was intended. The good wolf, grounded and strong in the understanding of who he is and what he is capable of, fights only when it is right to do so and when he must in order to protect himself or his family, and even then he does it in the right way. He looks out for all the other wolves in his pack and never deviates from his nature. “But there is a black wolf also that lives inside me, and this wolf is very different. He is loud, angry, discontent, jealous, and afraid. The littlest thing will set him off into a fit of rage. He fights with everyone, all the time, for no reason. He cannot think clearly because his greed for more and his anger and hate are so great. But it is helpless anger, son, for his anger will change nothing. He looks for trouble wherever he goes, so he easily finds it. He trusts no one, so he has no real friends.” The old chief sits in silence for a few minutes, letting the story of the two wolves penetrate his young grandson’s mind. Then he slowly bends down, looks deeply into his grandson’s eyes, and confesses, “Sometimes it’s hard to live with these two wolves inside me, for both of them fight hard to dominate my spirit.” Riveted by his elder’s account of this great internal battle, the boy tugs on his grandfather’s breechcloth and anxiously asks, “Which one of the wolves wins, Grandfather?” And with a knowing smile and a strong, firm voice, the chief says, “They both do, son. You see, if I choose to feed only the white wolf, the black wolf will be waiting around every corner looking to see when I am off balance or too busy to pay attention to one of my responsibilities, and he will attack the white wolf and cause many problems for me and our tribe. He will always be angry and fighting to get the attention he craves. But if I pay a little attention to the black wolf because I understand his nature, if I acknowledge him for the strong force that he is and let him know that I respect him for his character and will use him to help me if we as a tribe are ever in big trouble, he will be happy, the white wolf will be happy, and they both win. We all win.

Prince Arctic?” A silvery white dragon poked her head around the door, tapping three times lightly on the ice wall. Arctic couldn’t remember her name, which was the kind of faux pas his mother was always yelling at him about. He was a prince; it was his duty to have all the noble dragons memorized along with their ranks so he could treat them according to exactly where they fit in the hierarchy. It was stupid and frustrating and if his mother yelled at him about it one more time, he would seriously enchant something to freeze her mouth shut forever. Oooo. What a beautiful image. Queen Diamond with a chain of silver circles wound around her snout and frozen to her scales. He closed his eyes and imagined the blissful quiet. The dragon at his door shifted slightly, her claws making little scraping sounds to remind him she was there. What was she waiting for? Permission to give him a message? Or was she waiting for him to say her name — and if he didn’t, would she go scurrying back to the queen to report that he had failed again? Perhaps he should enchant a talisman to whisper in his ear whenever he needed to know something. Another tempting idea, but strictly against the rules of IceWing animus magic. Animus dragons are so rare; appreciate your gift and respect the limits the tribe has set. Never use your power frivolously. Never use it for yourself. This power is extremely dangerous. The tribe’s rules are there to protect you. Only the IceWings have figured out how to use animus magic safely. Save it all for your gifting ceremony. Use it only once in your life, to create a glorious gift to benefit the whole tribe, and then never again; that is the only way to be safe. Arctic shifted his shoulders, feeling stuck inside his scales. Rules, rules, and more rules: that was the IceWing way of life. Every direction he turned, every thought he had, was restricted by rules and limits and judgmental faces, particularly his mother’s. The rules about animus magic were just one more way to keep him trapped under her claws. “What is it?” he barked at the strange dragon. Annoyed face, try that. As if he were very busy and she’d interrupted him and that was why he was skipping the usual politic rituals. He was very busy, actually. The gifting ceremony was only three weeks away. It was bad enough that his mother had dragged him here, to their southernmost palace, near the ocean and the border with the Kingdom of Sand. She’d promised to leave him alone to work while she conducted whatever vital royal business required her presence. Everyone should know better than to disturb him right now. The messenger looked disappointed. Maybe he really was supposed to know who she was. “Your mother sent me to tell you that the NightWing delegation has arrived.” Aaarrrrgh. Not another boring diplomatic meeting.