Urban Myths Quotes

I have always, essentially, been waiting. Waiting to become something else, waiting to be that person I always thought I was on the verge of becoming, waiting for that life I thought I would have. In my head, I was always one step away. In high school, I was biding my time until I could become the college version of myself, the one my mind could see so clearly. In college, the post-college “adult” person was always looming in front of me, smarter, stronger, more organized. Then the married person, then the person I’d become when we have kids. For twenty years, literally, I have waited to become the thin version of myself, because that’s when life will really begin. And through all that waiting, here I am. My life is passing, day by day, and I am waiting for it to start. I am waiting for that time, that person, that event when my life will finally begin. I love movies about “The Big Moment” – the game or the performance or the wedding day or the record deal, the stories that split time with that key event, and everything is reframed, before it and after it, because it has changed everything. I have always wanted this movie-worthy event, something that will change everything and grab me out of this waiting game into the whirlwind in front of me. I cry and cry at these movies, because I am still waiting for my own big moment. I had visions of life as an adventure, a thing to be celebrated and experienced, but all I was doing was going to work and coming home, and that wasn’t what it looked like in the movies. John Lennon once said, “Life is what happens when you’re busy making other plans.” For me, life is what was happening while I was busy waiting for my big moment. I was ready for it and believed that the rest of my life would fade into the background, and that my big moment would carry me through life like a lifeboat. The Big Moment, unfortunately, is an urban myth. Some people have them, in a sense, when they win the Heisman or become the next American Idol. But even that football player or that singer is living a life made up of more than that one moment. Life is a collection of a million, billion moments, tiny little moments and choices, like a handful of luminous, glowing pearl. It takes so much time, and so much work, and those beads and moments are so small, and so much less fabulous and dramatic than the movies. But this is what I’m finding, in glimpses and flashes: this is it. This is it, in the best possible way. That thing I’m waiting for, that adventure, that move-score-worthy experience unfolding gracefully. This is it. Normal, daily life ticking by on our streets and sidewalks, in our houses and apartments, in our beds and at our dinner tables, in our dreams and prayers and fights and secrets – this pedestrian life is the most precious thing any of use will ever experience.

If we were allowed to go online here, I'd tell you to search Wikipedia for chickens plus cannibals so that you could verify." "Wikipedia's your source?" That was laughable. "Oh, please. The poultry industry probably paid big money to get chicken cannibals on there. It's an urban myth." ... "Why would the poultry industry spread a myth that chickens were cannibals?

Q: What's the biggest myth about writing? A: That there's any wildness attached to it. Writing tends to be very deliberate." [Colm Tóibín, novelist – portrait of the artist (The Guardian, 19 February 2013)

At first I stayed in a hotel – the Inn On The Park, the location for the famous story about me ringing the Rocket office and demanding they do something about the wind outside that was keeping me awake. This is obviously the ideal moment to state once and for all that this story is a complete urban myth, that I was never crazy enough to ask my record company to do something about the weather; that I was simply disturbed by the wind and wanted to change rooms to somewhere quieter. Unfortunately, I can’t tell you that, because the story is completely true.

The urban myth that carrots are good for your eyesight originated in wartime disinformation, intended to stop the Nazis wondering why the British were getting so good at spotting raiding bombers.

Once a mysterious and illogical thing happens in the area, gossips quickly spread and very soon turn into urban legends.

Maybe this is all a bit of a myth, a willful desire to give each place its own unique aura. But doesn't any collective belief eventually become a kind of truth? If enough people act as if something is true, isn't it indeed "true," not objectively, but in the sense that it will determine how they will behave? The myth of unique urban character and unique sensibilities in different cities exists because we want it to exist.

I wonder now about Demeter and Persephone. Maybe Persephone was glad to run off with the king of death to his underground realm, maybe it was the only way she could break away from her mother, maybe Demeter was a bad parent the way Lear was a bad parent, denying nature, including the nature of children to leave their parents. Maybe Persephone thought Hades was the infinitely cool older man who held the knowledge she sought, maybe she loved the darkness, the six months of winter, the sharp taste of pomegranates, the freedom from her mother, maybe she knew that to be truly alive death had to be part of the picture just as winter must. It was as the queen of hell that she became an adult and came into power. Hades’s realm is called the underworld, and so are the urban realms of everything outside the law. And as in Hopi creation myths, where humans and other beings emerge from underground, so it’s from the underground that culture emerges in this civilization.

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

The Place would already have started the leisurely, enjoyable process of digesting her into just one more piece of local gore-lore, half ghost story and half morality play, half urban myth and half just the way life goes. It would eat her memory whole, the same way its ground had eaten her body.

You ever hear about that experiment an American journalist did in Moscow in the 1970s? He just lined up at some building, nothing special about it, just a random door. Sure enough, someone got in line behind him, then a couple more, and before you knew it, they were backed up around the block. No one asked what the line was for. They just assumed it was worth it. I can’t say if that story was true. Maybe it’s an urban legend, or a cold war myth. Who knows?

She is a religion practiced by few, Fading fast to the plastic urban promises, So vintage, her beauty sounds fiction, Can’t separate the maiden from the myth, A fragrance meant for folklore, She is the love long forgotten by the roads…

When we offer forgiveness to those who have no excuse—and for things most of the world would consider unforgivable—we become most like Jesus.

Lost Cactus is simply an urban myth.

There are a number of good books that draw upon fox legends -- foremost among them, Kij Johnson's exquisite novel The Fox Woman. I also recommend Neil Gaiman's The Dream Hunters (with the Japanese artist Yoshitaka Amano);  Larissa Lai's unusual novel, When Fox Is a Thousand; Helen Oyeyemi's recent novel, Mr. Fox; and Ellen Steiber's gorgeous urban fantasy novel, A Rumor of Gems, as well as her heart-breaking novella "The Fox Wife" (published in Ruby Slippers, Golden Tears). For younger readers, try the "Legend of Little Fur" series by Isobelle Carmody.  You can also support a fine mythic writer by subscribing to Sylvia Linsteadt's The Gray Fox Epistles: Wild Tales By Mail.  For the fox in myth, legend, and lore, try: Fox by Martin Wallen; Reynard the Fox, edited by Kenneth Varty; Kitsune: Japan's Fox of Mystery, Romance, and Humour by Kiyoshi Nozaki;Alien Kind: Foxes and Late Imperial Chinese Narrative by Raina Huntington; The Discourse on Foxes and Ghosts: Ji Yun and Eighteenth-Century Literati Storytelling by Leo Tak-hung Chan; and The Fox and the Jewel: Shared and Private Meanings in Contemporary Japanese Inari Worship, by Karen Smythers.

One Disney “urban myth” is that in the event of a hurricane, the castle can be dismantled. That is untrue. The main building has an internal grid of steel framing, secured to a concrete foundation. The turrets and towers also have internal steel framing and were lifted by crane, then bolted permanently to the main structure.

The poem is probably Ovid’s smutty guide to urban adultery, the Ars Amatoria–Art of Love–in which he tells his readers how to flirt with smart young city women, and how to take things quite a bit further than that. This jokey guide was at odds with the ostensible morality reforms which Augustus had ushered in after becoming emperor.

A couple of months ago someone had tried to hand William the old story about there being a dog in the city that could talk. That was the third time this year. William had explained that it was an urban myth. It was always a friend of a friend who had heard it talk, and it was never anyone who had seen the dog. The dog in front of William didn’t look as if it could talk, but it did look as if it could swear. There

Istanbul was an illusion. A magician’s trick gone wrong. Istanbul was a dream that existed solely in the minds of hashish eaters. In truth, there was no Istanbul. There were multiple Istanbuls – struggling, competing, clashing, each perceiving that, in the end, only one could survive. There was, for instance, an ancient Istanbul designed to be crossed on foot or by boat – the city of itinerant dervishes, fortune-tellers, matchmakers, seafarers, cotton fluffers, rug beaters and porters with wicker baskets on their backs … There was modern Istanbul – an urban sprawl overrun with cars and motorcycles whizzing back and forth, construction trucks laden with building materials for more shopping centres, skyscrapers, industrial sites … Imperial Istanbul versus plebeian Istanbul; global Istanbul versus parochial Istanbul; cosmopolitan Istanbul versus philistine Istanbul; heretical Istanbul versus pious Istanbul; macho Istanbul versus a feminine Istanbul that adopted Aphrodite – goddess of desire and also of strife – as its symbol and protector … Then there was the Istanbul of those who had left long ago, sailing to faraway ports. For them this city would always be a metropolis made of memories, myths and messianic longings, forever elusive like a lover’s face receding in the mist.

The winter seemed reluctant to let go its bite. It hung on cold and wet and windy long after its time. And people repeated, "It's those damned big guns they're shooting off in France-- spoiling the weather in the whole world.

Fairy tales, fantasy, legend and myth...these stories, and their topics, and the symbolism and interpretation of those topics...these things have always held an inexplicable fascination for me," she writes. "That fascination is at least in part an integral part of my character — I was always the kind of child who was convinced that elves lived in the parks, that trees were animate, and that holes in floorboards housed fairies rather than rodents. You need to know that my parents, unlike those typically found in fairy tales — the wicked stepmothers, the fathers who sold off their own flesh and blood if the need arose — had only the best intentions for their only child. They wanted me to be well educated, well cared for, safe — so rather than entrusting me to the public school system, which has engendered so many ugly urban legends, they sent me to a private school, where, automatically, I was outcast for being a latecomer, for being poor, for being unusual. However, as every cloud does have a silver lining — and every miserable private institution an excellent library — there was some solace to be found, between the carved oak cases, surrounded by the well–lined shelves, among the pages of the heavy antique tomes, within the realms of fantasy. Libraries and bookshops, and indulgent parents, and myriad books housed in a plethora of nooks to hide in when I should have been attending math classes...or cleaning my room...or doing homework...provided me with an alternative to a reality I didn't much like. Ten years ago, you could have seen a number of things in the literary field that just don't seem to exist anymore: valuable antique volumes routinely available on library shelves; privately run bookshops, rather than faceless chains; and one particular little girl who haunted both the latter two institutions. In either, you could have seen some variation upon a scene played out so often that it almost became an archetype: A little girl, contorted, with her legs twisted beneath her, shoulders hunched to bring her long nose closer to the pages that she peruses. Her eyes are glued to the pages, rapt with interest. Within them, she finds the kingdoms of Myth. Their borders stand unguarded, and any who would venture past them are free to stay and occupy themselves as they would.

In other words, do we construct a countryside myth because we’re dissatisfied with real, urban life, or do we simply dabble in a bit of beekeeping and vegetable-growing as a way of affirming that our sophisticated city really does include everything, countryside and all?

Inhabitants of urban industrial cultures have no point of contact with grain, chickens, cows, or, for that matter, with topsoil. We have no basis of experience to outweigh the arguments of political vegetarians. We have no idea what plants, animals, or soil eat, or how much. Which means we have no idea what we ourselves are eating.

If you made up a city like this, no one would have believed you. It seemed more like myth than reality- a whole metropolis built up around an industry that recorded dreams on giant screens, a city bordered by an ocean and a desert and snowcapped mountains. And right through the urban sprawl were canyons full of flowers, wild animals and secrets.

I’ve never liked urban myths. I’ve never liked pretending to believe in them; never understood why everyone else doesn’t see straight through them. Why is it they’ve always happened to a friend of a friend - someone you’ve never met? Why does everyone smile and nod and pull the right faces, when they must know they’re not true? Pointless. A waste of breath. So I sneered at the myths about Scaderstone Pit. It was just an old quarry – nothing more. I never believed in the rumours of discarded dynamite. It had decayed, they said. It exploded at the slightest touch, had even blown someone’s hand off. I shrugged off the talk of the toxic waste. It was dumped in the dead of night, they said. The canisters rusting away, leaking deadly poisons that could blind you, burn your lungs. I laughed at the ghost stories. You could hear the moans, they said, of quarrymen buried alive and never found. You could see their nightwalking souls, searching for their poor crushed bodies. I didn’t believe any of it – not one word. Now, after everything that’s happened, I wonder whether I should’ve listened to those stories. Maybe then, these things would’ve happened to someone else, and I could’ve smiled and said they were impossible. But this is not an urban myth. And it did not happen to someone else, but to me. I’ve set it down as best I can remember. Whether you believe it or not, is up to you.

with zero fillings, revealed by the so-so joke—“Have you heard the news about Schrödinger’s Cat? It died today; wait—it didn’t, did, didn’t, did …”; high-volume discourse on who’s the best Bond; on Gilmour and Waters and Syd; on hyperreality; dollar-pound parity; Sartre, Bart Simpson, Barthes’s myths; “Make mine a double”; George Michael’s stubble; “Like, music expired with the Smiths”; urbane and entitled, for the most part, my peers; their eyes, hopes, and futures all starry; fetal think-tankers, judges, and bankers in statu pupillari; they’re sprung from the loins of the global elite (or they damn well soon will be); power and money, like Pooh Bear and honey, stick fast—I don’t knock it, it’s me; and speaking of loins, “Has anyone told

Before Nancy and I had children of our own, I would have titled a sermon on raising children something like “Ten Rules for Raising Godly Kids.” But birth by birth, the titles changed. The progression went something like this: “Ten Rules for Raising Godly Kids” “Ten Guidelines for Raising Good Kids” “Five Principles for Raising Kids” “Three Suggestions for Surviving Parenthood

That's what drives science though: trying to find out the way things are, the way they were, and the way it really works. If that is your goal, then you want to make sure that your information is accurate, and if it's not, then it doesn't matter how much you liked that old urban legend or fictional factoid you once bought into. You will discard it, and be embarrassed by it, seeking instead for truth.

the temptation is to conclude that Ovid may have taken his interest in urban adultery all the way to the top. Just to add to your confusion, some scholars don’t accept that Ovid was banished at all, but argue that the whole thing was merely a literary conceit. The problem with analysing writing full of irony and misdirection is that you can never really be sure if you’ve got the joke or missed the point.

We contrast the urban and the natural, but that’s a contemporary myth. We’re animals, after all; our cities are organic products, fully as “natural” (whatever that word really means) as a termite hill or a rabbit warren. But how much more interesting: how much more complex, dressed in the intricacies and exfoliations of human culture, simple patterns iterated into infinite variation. And full of secrets, beyond counting.

Tokyo, Los Angeles, and Santiago de Chile sit on the ring of fire. Tehran, far away from the ring still suffers the same fate. Earthquake-prone, the city has learned to adapt. The city, stacked with apartments on top of one another, looks like a box of Lego. Tight alleyways, covered with buildings, stretch all the way to the foot of the mountains. The folks in Tehran don’t want to even imagine what chaos will ensue if a major earthquake strikes. The most frightening phenomenon though isn’t the rubble and building blocks crumbling down. None of that scares the people. What concerns them is if the mother of all earthquakes pays a visit, the biggest threat will be rats. Tehran’s underground has a burgeoning “ratopolis.” To every living human being in the city, there are three rats to match every living soul. And if the city collapses, three rats are enough to ravage through human flesh in a matter of days. So the urban myth goes. Even if bodies can be rescued from the rubble there’ll likely be carcasses left behind.

The witch-hunt narrative is now the conventional wisdom about these cases. That view is so widely endorsed and firmly entrenched that so widely endorsed and firmly entrenched that there would seem to be nothing left to say about these cases. But a close examination of the witch hunt canon leads to some unsettling questions: Why is there so little in the way of academic scholarship about these cases? Almost all of the major witch-hunt writings have been in magazines, often without any footnotes to verify or assess the claims made. Why hasn't anyone writing about these cases said anything about how difficult they are to research? There are so many roadblocks and limitations to researching these cases that it would seem incumbent on any serious writer to address the limitations of data sources. Many of these cases seem to have been researched in a manner of days or weeks. Nevertheless, the cases are described in a definitive way that belies their length and complexity, along with the inherent difficulty in researching original trial court documents. This book is based on the first systematic examination of court records in these cases.

decided to move to London while the house was being emptied. At first I stayed in a hotel – the Inn On The Park, the location for the famous story about me ringing the Rocket office and demanding they do something about the wind outside that was keeping me awake. This is obviously the ideal moment to state once and for all that this story is a complete urban myth, that I was never crazy enough to ask my record company to do something about the weather; that I was simply disturbed by the wind and wanted to change rooms to somewhere quieter. Unfortunately, I can’t tell you that, because the story is completely true. I absolutely was crazy and deluded enough to ring the international manager of Rocket, Robert Key, and ask him to do something about the wind outside my hotel room. I certainly didn’t want to change rooms. It was 11 a.m., I’d been up all night and there were drugs everywhere: the last thing I needed was the hotel staff bustling in to help me move to a different floor. I angrily outlined the situation to Robert. To his lasting credit, he gave my request very short shrift. On the other end of the phone, I heard the muffled sound of Robert, with his hand over the receiver, telling the rest of the office, ‘Oh God, she’s finally lost it.’ Then he spoke to me again. ‘Elton, are you fucking insane? Now get off the phone and go back to bed.

It's ironic that at the time that school integration began, its enemies had no idea we would end up victims of our major achievement. Today, forty years later, all big-city school systems are largely black and failing; whites and middle class black have fled to the suburbs or private schools. Indeed, effective school integration today is a myth. Instead of attending warm and dynamic schools where they are sponsored and affirmed, black students today are educationally crippled, too often abandoned in urban, drug-infested, violent, crime-ridden holding pens and dealt with like cattle. Clearly, something radically new must occur to generate a fresh start in educating masses of urban black youth.

is, of course, in Juvenal’s nature to mock everything. Ordinary people might hate the city and love the country, or they might feel the opposite way. It takes the spleen of Juvenal to loathe the city over several hundred lines of verse, and then mock the only alternative he offers. It is a very urban cynicism, and perhaps that is what the city really offers. A sense of having seen and done it all. Sophistication or jadedness, depending on one’s perspective. If the construct of the countryside is a charming, small-scale, olde-worlde innocence that it doesn’t really possess, then the city is also as much myth as it is reality. The construct of cities is that they are the only places where dangerous, important, society-changing things can happen. Governments sit, law courts judge, traders sell, thugs maraud, all of humanity eventually jostles each other in a city.

It is, of course, in Juvenal’s nature to mock everything. Ordinary people might hate the city and love the country, or they might feel the opposite way. It takes the spleen of Juvenal to loathe the city over several hundred lines of verse, and then mock the only alternative he offers. It is a very urban cynicism, and perhaps that is what the city really offers. A sense of having seen and done it all. Sophistication or jadedness, depending on one’s perspective. If the construct of the countryside is a charming, small-scale, olde-worlde innocence that it doesn’t really possess, then the city is also as much myth as it is reality. The construct of cities is that they are the only places where dangerous, important, society-changing things can happen. Governments sit, law courts judge, traders sell, thugs maraud, all of humanity eventually jostles each other in a city.

American politics is dominated by an enduring myth—that Democrats are the party of the common man; the voiceless, the powerless, the poor. That if you care about what happens to the least among us, you will cast your vote in the Democratic column. But the reality is this: the vast majority of voiceless, powerless and poor people are concentrated in Detroit, Philadelphia, St. Louis, Chicago, Atlanta, and America’s other large urban centers. All of them are run by Democrats and have been for 50 to 100 years. On the Democrats’ watch, these cities have become the equivalent of holding cells for the poor and minorities. Everything that’s wrong with America’s cities that can be affected by policy, Democrats are responsible for. There are poor to be helped, but Democrats have buried them deeper in poverty and powerlessness. There are minorities who seek opportunities, but Democrats have kept them second class citizens. Democrats have been the problem rather than the solution.

It serves the American socialists as a leading argument in their endeavor to depict American capitalism as a curse of mankind. Reluctantly forced to admit that capitalism pours a horn of plenty upon people and that the Marxian prediction of the masses' progressive impoverishment has been spectacularly disproved by the facts, they try to salvage their detraction of capitalism by describing contemporary civilization as merely materialistic and sham. Bitter attacks upon modem civilization are launched by writers who think that they are pleading the cause of religion. They reprimand our age for its secularism. They bemoan the passing of a way of life in which, they would have us believe, people were not preoccupied with the pursuit of earthly ambitions but were first of ali concerned about the strict observance of their religious duties. They ascribe ali evils to the spread of skepticism and agnosticism and passionately advocate a return to the orthodoxy of ages gone by. It is hard to find a doctrine which distorts history more radically than this antisecularism. There have always been devout men, pure in heart and dedicated to a pious life. But the religiousness of these sincere believers had nothing in common with the established system of devotion. It is a myth that the political and social institutions of the ages preceding modem individualistic philosophy and modem capitalism were imbued with a genuine Christian spirit. The teachings of the Gospels did not determine the official attitude of the governments toward religion. It was, on the contrary, thisworldly concems of the secular rulers—absolute kings and aristocratic oligarchies, but occasionally also revolting peasants and urban mobs—that transformed religion into an instrument of profane political ambitions. Nothing could be less compatible with true religion than the ruthless persecution of dissenters and the horrors of religious crusades and wars. No historian ever denied that very little of the spirit of Christ was to be found in the churches of the sixteenth century which were criticized by the theologians of the Reformation and in those of the eighteenth century which the philosophers of the Enlightenment attacked. The ideology of individualism and utilitarianism which inaugurated modern capitalism brought freedom also to the religious longings of man. It shattered the pretension of those in power to impose their own creed upon their subjects. Religion is no longer the observance of articles enforced by constables and executioners. It is what a man, guided by his conscience, spontaneously espouses as his own faith. Modern Western civilization is thisworldly. But it was precisely its secularism, its religious indifference, that gave rein to the renascence of genuine religious feeling. Those who worship today in a free country are not driven by the secular arm but by their conscience. In complying with the precepts of their persuasion, they are not intent upon avoiding punishment on the part of the earthly authorities but upon salvation and peace of mind.

the majority of women in the Muslim world across the ages, who worked in the fields, did not cover their faces and do not do so to this day. Full veiling is an urban and largely modern institution.

Most of the biosphere cannot see the infosphere; it is invisible, a parallel universe humming with ghostly inhabitants. But they are not ghosts to us—not anymore. We humans, alone among the earth’s organic creatures, live in both worlds at once. It is as though, having long coexisted with the unseen, we have begun to develop the needed extrasensory perception. We are aware of the many species of information. We name their types sardonically, as though to reassure ourselves that we understand: urban myths and zombie lies. We keep them alive in air-conditioned server farms. But we cannot own them. When a jingle lingers in our ears, or a fad turns fashion upside down, or a hoax dominates the global chatter for months and vanishes as swiftly as it came, who is master and who is slave?

But the glimmer of hope in Russia was not entirely extinguished by the atavism of the Putin years. The Japanese reinvented themselves in the 19th century and again after 1945, the Germans, the Spaniards and the Italians experimented with dictatorship and abandoned it. French, Spanish, German and Swedish armies terrorised Europe for centuries, then decided they preferred peace after all. The other Europeans gave up their empires and turned instead to liberal democracy. Only the most obstinate historical determinist would insist that Russians were uniquely incapable of shaking themselves free of the burden of history. By the 3rd decade of the 21st century Russian was already different from what it had been in Soviet times, it's huge size diminished by jet aircraft, modern communications and the internet. Its people by previous standards urban, educated, comparatively prosperous, free to travel, surprisingly well-informed, determined optimists might even hope that the shock of the Ukraine war would change the way Russians look at their past and perhaps make them more open to a different and more constructive future. One thing only was sure, Russia's future would be shaped by the Russian people themselves, regardless of the hopes, fears and wishful thinking of foreigners.

There is this story where NASA tried to figure out how to make a ballpoint pen that works in space. If you have ever tried to use a ballpoint pen over your head, you have probably realised it is gravity that keeps the ink flowing. After a series of prototypes, several test runs and tons of money invested, NASA developed a fully functional gravity-independent pen, which pushes the ink onto the paper by means of compressed nitrogen. According to this story, the Russians faced the same problem. So they used pencils (De Bono, 1998, 141). The story itself, unfortunately, is an urban myth, but the lesson of it encapsulates the core idea of the slip-box: Focus on the essentials and don’t complicate things unnecessarily.

Whether or not you share Lakeman’s conception of the evils of the urban grid, he does identify that great irony of the American city: a nation that celebrates freedom and weaves liberty into its national myth rarely gives regular people the chance to shape their own communities. Municipal governments, often with the counsel and assistance of land developers, lay down community plans complete with restrictive zoning long before residents arrive on the scene. Residents have no say about what their streets and parks and gathering places will look like. And once they move in, it is illegal for them to tinker with the shape of the public places they share, or, as I have illustrated, to use their homes for anything beyond the dictates of strict zoning bylaws.

The city itself, though at the outset a major enterprise of kings, was not merely an active rival of the megamachine, but, as it turned out, a more humane and effective alternative, with a better means of organizing economic functions and drawing upon a diversity of human abilities. For the great economic strength of the city lay not in the mechanization of production, but in its assemblage of the greatest possible variety of skills, aptitudes, interests. Instead of ironing out human differences and standardizing human responses to make the megamachine operate more effectively as a single unit, the city recognized and emphasized differences. By continued intercourse and cooperation urban leaders and citizens were able to utilize even their conflicts to draw on unsuspected human potentialities, otherwise suppressed by regimentation and social conformity. Urban cooperation, on a voluntary give-and-take basis, was throughout history a serious rival to mechanical regimentation, and often effectually superseded it.

Spiritual urban legends aren't just harmless misunderstandings. They're spiritually dangerous errors that will eventually bring heartache and disillusionment to all who trust in them.

When we offer forgiveness to those who have no excuse—and for things most of the world would consider unforgivable—we become most like Jesus. Remember, he died for sins he never committed to forgive people who had no right to be forgiven.

Then there's Daniel. He's the poster child for hanging tough and doing the right thing no matter what. All he had to do to avoid the horrifying prospect of being eaten alive by lions was to stop publicly praying to God for thirty days. Thirty days. Not forever. Just thirty days.13 But he wouldn't go there. He knew that a path called disobedience was far worse than a valley called death. So he kept praying and ended up in a lion's den. Suppose he'd looked

Throughout the history of the Kensington Rune Stone in the twentieth century, memories of an ancient battle were repeatedly evoked to address the concerns about more recent battles. The skræling endured as a convenient symbol of the threats posed by secularization, urbanization, and diversification. As sociologist Richard K. Fenn observes, “Any society is a reservoir of old longings and ancient hatreds. These need to be understood, addressed, resolved and transcended if a society is to have a future that is different from its past.” Furthermore, when a society does not adequately confront its past, it perpetually finds “a new target that resembles but also differs from the source of original conflict.” If Fenn is correct, old enemies will continue to emerge in the face of new enemies unless Minnesotans can understand, address, resolve, and transcend the state’s original sin: the unjust treatment of the region’s first inhabitants.

So you need to understand that blood drinking isn’t just a rare phenomenon. What I am telling you now is not a fantasy story. This is not a myth. This is not an urban legend. This is what is really going on in the real world now. Well-organized cult members systematically abduct people, torture them to adrenalize their blood, harvest that blood and then drink it. And some of these cult members are addicted to drinking adrenalized human blood in the same way that cocaine addicts are addicted to cocaine.

Bizarre and Surprising Insights—Consumer Behavior Insight Organization Suggested Explanation7 Guys literally drool over sports cars. Male college student subjects produce measurably more saliva when presented with images of sports cars or money. Northwestern University Kellogg School of Management Consumer impulses are physiological cousins of hunger. If you buy diapers, you are more likely to also buy beer. A pharmacy chain found this across 90 days of evening shopping across dozens of outlets (urban myth to some, but based on reported results). Osco Drug Daddy needs a beer. Dolls and candy bars. Sixty percent of customers who buy a Barbie doll buy one of three types of candy bars. Walmart Kids come along for errands. Pop-Tarts before a hurricane. Prehurricane, Strawberry Pop-Tart sales increased about sevenfold. Walmart In preparation before an act of nature, people stock up on comfort or nonperishable foods. Staplers reveal hires. The purchase of a stapler often accompanies the purchase of paper, waste baskets, scissors, paper clips, folders, and so on. A large retailer Stapler purchases are often a part of a complete office kit for a new employee. Higher crime, more Uber rides. In San Francisco, the areas with the most prostitution, alcohol, theft, and burglary are most positively correlated with Uber trips. Uber “We hypothesized that crime should be a proxy for nonresidential population.…Uber riders are not causing more crime. Right, guys?” Mac users book more expensive hotels. Orbitz users on an Apple Mac spend up to 30 percent more than Windows users when booking a hotel reservation. Orbitz applies this insight, altering displayed options according to your operating system. Orbitz Macs are often more expensive than Windows computers, so Mac users may on average have greater financial resources. Your inclination to buy varies by time of day. For retail websites, the peak is 8:00 PM; for dating, late at night; for finance, around 1:00 PM; for travel, just after 10:00 AM. This is not the amount of website traffic, but the propensity to buy of those who are already on the website. Survey of websites The impetus to complete certain kinds of transactions is higher during certain times of day. Your e-mail address reveals your level of commitment. Customers who register for a free account with an Earthlink.com e-mail address are almost five times more likely to convert to a paid, premium-level membership than those with a Hotmail.com e-mail address. An online dating website Disclosing permanent or primary e-mail accounts reveals a longer-term intention. Banner ads affect you more than you think. Although you may feel you've learned to ignore them, people who see a merchant's banner ad are 61 percent more likely to subsequently perform a related search, and this drives a 249 percent increase in clicks on the merchant's paid textual ads in the search results. Yahoo! Advertising exerts a subconscious effect. Companies win by not prompting customers to think. Contacting actively engaged customers can backfire—direct mailing financial service customers who have already opened several accounts decreases the chances they will open more accounts (more details in Chapter 7).

The radical institutional change to war cannot, I submit, be sufficiently explained on either biological or rational economic grounds. Beneath it lies a more significant irrational component that has as yet hardly been explored. Civilized war begins not by the direct conversion of the hunting chief into the war-making king, but in an earlier passage from the animal-hunt to the man-hunt; and the special purpose of that hunt, if we may cautiously carry back indisputable later evidence into the remote past, was the capture of victims for human sacrifice. There is much scattered data, which I have already touched on in discussing domestication, to suggest that local human sacrifice antedated inter-tribal or inter-urban war. From the beginning, on this hypothesis, war was probably the by-product of a religious ritual whose vital importance to the community far transcended those mundane gains of territory or booty or slaves by which later communities sought to explain their paranoid obsessions and their grisly collective holocausts.

For most of us, beliefs are intellectual. Acting upon them is optional.

what we think of when we envision the human past is partly a myth that tells more about where we think we’re going wrong with our own lives today than anything that happened thousands and thousands of years ago.

You remember Vietnam veterans being spat upon, incidents that were called an “urban myth” by liberals, until Chicago Tribune columnist Bob Greene asked in his newspaper column if any Vietnam veterans were personally spat upon when they returned to the United States. He received more than a thousand replies, sixty of which are included in his book Homecoming.51

Dear Time, You're so beautiful when You stand still.

You know what these say about you? They say: ‘Hey, I’m one-hundred per cent fuckable. I’m the fantasy. I’m the girl you’ve always wished you’d meet. The one your mother warned you about. I’m the girl you imagined when you jerked off in high school. I’m the girl you never thought existed outside of urban myths and porno stories. I’m the ride you’ll take to the greatest high you ever had. I’m from another planet. An angel and a devil, and anything else you need me to be. I’m the girl you have to keep up with, not slow down for. The temptress, seductress, the nymph, the fantasy made real. And if you want all this, you better have your shit together, ‘cause I sure as hell know what I’m doing.

Maybe there were urban myths about this place in the underworld.

she is a creature from myth. Valkyrie — a warrior maiden of the God Odin. And a Collector of Souls.

It is a waste of time to try and divide the educational world into “more progressive” and “more traditional” tendencies, although many gurus make a lot of money and get a lot of airtime doing this.

the field of self-styled ‘corporate image consultants’ or ‘leadership consultants’ has numerous practitioners with very little psychological expertise”.

If we replace “religion and politics” with “education and educational policy”, we see the sorry state that we are in, and why.

Together, they were legend tripping, the age old practice of visiting strange locations of urban myths. Places such as the Baird chair monument, the Screaming Beaches, or the Spider Gates Cemetery. Popular sites frequently visited by tour groups or rowdy teenagers, locations with a history of the tragic, the horrific, or just plain old supernatural acclaim

Fae with Rhi's kind of ability were myth and legends - not true beings.

From the safety and comfort of rarefied zip codes, open-border theorists tutor the little people in the positive economic effects on productivity and economic growth of high population density. But regular folks don't have to travel to Cairo or Karachi to discover that this urban theory is an urban myth.

There is nothing glamorous about Tommy John surgery. The urban legend of doctors performing it pre-emptively and prophylactically is unfounded. Forget another myth, too: the problem stems from kids throwing curveballs too young. Another ASMI study showed that curveballs cause less strain on the arm than the simple, humble fastball, whose greater velocity taxes pitchers more. In

You know those vampire myths? Bollocks to them.

While spending money to build roads is seen as a public investment, critics characterize public transportation as a wasteful welfare subsidy. The pervasive myth that public transportation riders are subsidized and that people who drive pay the full cost of their trips has never been less true than it is today.

[W]e might do better here to think of culture as fashion. And in fashion, of course, the key is not wearing a particular outfit but being able to wear it ... Clothing is a mere collection of garments; fashionability is a performative capacity, an ability to effect the right look through an effective combination of garments, social sense, and bodily performance.

Their research shows that, over the centuries, Palestine, rather than being a desert, was a thriving Arab society—mostly Muslim, predominantly rural, but with vibrant urban centers.

Some myths and urban legends actually lived. Bigfoot was in a secret cryptid facility in Wyoming (it took half an hour to calm the Champions down after hearing this super bomb).

Las Vegas may have turned into the sort of urban agglomeration that critics like Davis find sinful, but a close look at the math behind its water policies, supply, and usage suggests that Las Vegas water managers have done a credible job of staving off their sin’s punishment. Far from a path to destruction, they have developed the needed tools, and they have the track record demonstrating the use of those tools, to allow Las Vegas to follow the path the community’s leaders have chosen. To understand how to solve the Colorado River Basin’s water problems, we have to come to grips with the illusion and the reality of Las Vegas water.

Psychiatrists and other social scientists have some interesting theories about the origins of this universal myth pattern. Freudians believe that its basis is in our memories of early infancy, when we were given everything that we wanted (as soon as we cried for it) and no conflict had yet risen to frighten or frustrate us. Otto Rank, another psychoanalyst, suggested more imaginatively that Eden is our distorted memory of the womb, and the “fall of Man” is our traumatic recall of the shock of birth. Some Marxists and women’s liberationists believe that there was a Golden Age of brotherhood, sisterhood and socialism between the agricultural revolution of 12,000 BC and the urbanization of 4000 BC.

Human ideology is the result: a tabloid concoction of religious conviction, political idealism, urban myth, tribal myth, wishful thinking, memorable anecdote, and pseudo-science.

Sexual selection usually behaves like an insanely greedy tabloid newspaper editor who deletes all news and leaves only advertisements. In human evolution, it is as if the editor suddenly recognized a niche market for news in a few big-brained readers. She told all her reporters she wanted wall-to-wall news, but she never bothered to set up a fact-checking department. Human ideology is the result: a tabloid concoction of religious conviction, political idealism, urban myth, tribal myth, wishful thinking, memorable anecdote, and pseudo-science.

She palpated the edges of the wound. “So, I’m like you…werewolf—no, lycan? Am I some sort of science experiment?” He became utterly still, giving her a chance to see he wasn’t lying when he said this. “You’re not human. You have to remember this. I don’t know how one of us could ever believe otherwise, even if we lost our memory. Maybe if someone hypnotized you into believing yourself human, I could buy you not remembering. Knowing what you are is as basic as knowing how to walk. We are lycanthropes. Lycans.” No one said anything for several long moments of silence. Even Flynn seemed to have stopped breathing from wherever he stood behind them. Flynn was probably looking at her again. Why did that make him want to punch his brother, whom he trusted with his life? Skepticism laced her tone. “Can I change into a dog or something?” “No. That’s a human urban myth. We do change to become stronger when necessary, like I did in the hangar. In our feral form, we can do many superhuman things, but it’s not an ugly creature covered in hair like in the movies. You almost did the shift at the club. It’s why I distracted you both times. You can’t do that in public.” “You’re lycan, too, Flynn?” she asked. “Does that mean you both got bitten at the same time?” “What?” Flynn shot a shocked glance at Roman. “Bitten? What the actual hell?” “Chill. She’s got no clue,” Roman said in a calm tone. “Of course I’m lycan.” At her skeptical eyebrow raise, Flynn groaned theatrically and rolled his eyes. “It’s genetic, not something like in the movies where a bite will turn you. I was born this way. My parents were 100 percent lycan, as were theirs. And yours. It’s a different species than humans.” She asked, “Why do I believe so strongly I’m a person, that I’m human?” Roman shrugged
“Superspeed healing?” She touched her side.
“The older we get, the more rapidly we heal. That speed means you must be at least fifty, maybe older.” “How old are you?” “A lot older.” “You think I’m fifty? I look maybe early twenties.” She nibbled her lower lip. “How long do you…we live?” Roman shrugged. “Centuries. I don’t know any that died of natural causes.” “What about that spooky guy named Antonio? Is he like us?” Both Roman and Flynn exchanged glances. “You didn’t know what he was?” Flynn asked. Roman said, “He’s a vampire, not exactly a friend of our species.” They had yet to pin down if Antonio was involved with the dealer who peddled black magic artifacts like the vial. But every time they found something deadly like it, he lurked about. “Maybe that’s why I didn’t like him. Probably good I didn’t act on one of the five ways I envisioned he could die.” He was staring at her.
“Yeah, probably smart,” he muttered.

And as usual she was running late. She stopped at the cashpoint anyway and withdrew a hundred pounds. The girls teased her, told her it was an urban myth, but ever since Ronke had heard the story about Simi’s cousin’s friend getting her card cloned at Buka, she’d paid in cash.

Jensen, R. (2002). "No Irish Need Apply": A Myth of Victimization. Journal of Social History,36(2), 405-429. Retrieved August 26, 2021 The Irish American community harbors a deeply held belief that it was the victim of systematic job discrimination in America, and that the discrimination was done publicly in highly humiliating fashion through signs that announced “Help Wanted: No Irish Need Apply.” This “NINA” slogan could have been a metaphor for their troubles—akin to tales that America was a “golden mountain” or had “streets paved with gold.” But the Irish insist that the signs really existed and prove the existence of widespread discrimination and prejudice. The fact that Irish vividly remember “NINA” signs is a curious historical puzzle. There are no contemporary or retrospective accounts of a specific sign at a specific location. No particular business enterprise is named as a culprit. No historian, archivist, or museum curator has ever located one; no photograph or drawing exists. No other ethnic groups complained about being singled out by comparable signs. Only Irish Catholics have reported seeing the sign in America—no Protestant, no Jew, no non-Irish Catholic has reported seeing one. This is especially strange since signs were primarily directed toward these others: the signs that said employment was available here and invited Yankees, French-Canadians, Italians and any other non-Irish to come inside and apply. The business literature, both published and unpublished, never mentions NINA or any policy remotely like it. The newspapers and magazines are silent. There is no record of an angry youth tossing a brick through a window that held such a sign. Have we not discovered all of the signs of an urban legend? The NINA slogan seems to have originated in England, probably after the 1798 Irish rebellion. By the 1820s it was a cliché in upper and upper middle-class London that some fussy housewives refused to hire Irish and had even posted NINA signs in their windows. … Irish Americans have all heard about them—and remember elderly relatives insisting they existed. The myth had “legs”: people still believe it, even scholars. The late Tip O’Neill remembered the signs from his youth in Boston in 1920s; Senator Ted Kennedy reported the most recent sighting, telling the Senate during a civil rights debate that he saw them when growing up.

True objectivity was a myth. There wasn’t a person alive who didn’t have opinions. And in reality, if you were blind to bias you were likely to be blind to a few other important details as well, like the ability to put yourself in someone else’s shoes.

Our mission, which we choose to accept, is to blow up the One Percent, who’ve earned their place in this world standing on the tired backs of the Ninety-nine. Step one: Destroy Big Tech. UrbanMyth is a wholly owned subsidiary of TallTale Media Corp., whose CEO was paid a seventeen-million-dollar bonus last year but denied workers the forty hours a week that would have entitled them to benefits. He wouldn’t let go of the brass ring, so it’s time to pry his greedy fingers off of it. Let this data dump be a warning to Big Tech everywhere—pay your workers a living wage or you’re next. Happy reading.

I hope that heaven exists. Because when the person that you love the most is already dead, it is the one place where you might be reunited, and if heaven is just wishful thinking or an urban myth, the hope of finding them again is gone forever.

There's an urban myth, still popular in some quarters, that the Glock can't be detected by X-ray machines. The myth was spread by a Bruce Willis line in the 1990 movie Die Hard 2: "That punk pulled a Glock 7 on me. You know what that is? It's a porcelain gun, made in Germany. Doesn't show up on your airport X-ray machines." Every bit of the line was false: there was no such thing as a "Glock 7"; Glocks are made of polymer, not porcelain; it was made in Austria, not Germany; and they do show up on X-ray machines. But in a strange twist, the firestorm of controversy triggered by the false rumors may have helped goose publicity and aid Glock sales.

A physical education expert, asked to visit a grade school in East Orange, is astonished to be told that jump ropes are in short supply and that the children therefore have to jump “in groups.” Basketball courts, however, “are in abundance” in these schools, the visitor says, because the game involves little expense. Defendants in a recent suit brought by the parents of schoolchildren in New Jersey’s poorest districts claimed that differences like these, far from being offensive, should be honored as the consequence of “local choice”—the inference being that local choice in urban schools elects to let black children gravitate to basketball. But this “choice”—which feeds one of the most intransigent myths about black teen-age boys—is determined by the lack of other choices. Children in East Orange cannot choose to play lacrosse or soccer, or to practice modern dance, on fields or in dance studios they do not have; nor can they keep their bodies clean in showers that their schools cannot afford. Little children in East Orange do not choose to wait for 15 minutes for a chance to hold a jump rope.

By the same token, Martin Luther’s efforts to provide religious education for the German peasants and urban lower classes failed completely because the lessons were conceived by a university professor far more concerned with intricate nuances than with the ABCs of Christian belief – not with simply making people familiar with the Lord’s Prayer, for example, but with revealing its subtle implications.

Folklore isn’t only old. Brand-new folk tales featuring La Llorona, the Weeping Woman, and Bloody Mary, the killer in the mirror, emerge daily. Hawaiian volcano goddess Pelé is the subject of modern urban legends and old myths.

In 1965, Daniel Patrick Moynihan, then an official in the U.S. Department of Labor, called the inner cities after the arrival of the southern migrants “a tangle of pathology.” He argued that what had attracted southerners like Ida Mae, George, and Robert was welfare: “the differential in payments between jurisdictions has to encourage some migration toward urban centers in the North,” he wrote, adding his own italics. Their reputation had preceded them. It had not been good. Neither was it accurate. The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The South had erected some of the highest barriers to migration of any people seeking to leave one place for another in this country. By the time the migrants made it out, they were likely willing to do whatever it took to make it, so as not to have to return south and admit defeat. It would be decades before census data could be further analyzed and bear out these observations. One myth they had to overcome was that they were bedraggled hayseeds just off the plantation. Census figures paint a different picture. By the 1930s, nearly two out of every three colored migrants to the big cities of the North and West were coming from towns or cities in the South, as did George Starling and Robert Foster, rather than straight from the field. “The move to northern cities was dominated by urban southerners,” wrote the scholar J. Trent Alexander. Thus the latter wave of migrants brought a higher level of sophistication than was assumed at the time. “Most Negro migrants to northern metropolitan areas have had considerable previous experience with urban living,” the Taeuber study observed. Overall, southern migrants represented the most educated segment of the southern black population they left, the sociologist Stewart Tolnay wrote in 1998. In 1940 and 1950, colored people who left the South “averaged nearly two more years of completed schooling than those who remained in the South.” That middle wave of migrants found themselves, on average, more than two years behind the blacks they encountered

The scariest Urban Legend Of Them all? It's the Internet. Where people believe, wholeheartedly, the first garbage website they see when Googling!

Semi-automatic guns don’t fire “rapid bursts” of bullets. Fifty-caliber sniper rifles were never covered by the federal assault weapons ban. Such weapons may be “super destructive,” but the New York Times neglects to mention that there is no recorded instance of one being used in a murder, and certainly not in a mass public shooting.8 “Urban assault vests” may sound like they are bulletproof, but they are actually just nylon vests with a lot of pockets.9 These are just a few of the many errors that the New York Times made in their news article.

So in this Hemisphere when the moon goes down, I sit in one of those all-night-into-mornings cafes, watching short short skies below the skyscrapers and low-rises and sense the big turntables turning and the roadies setting up from stadium to stadium from L.A. to New York and all north and south and east and west and in between – and i know there must be a lot of kids who aren't sleeping but listening to their muse – iPad-ing and YouTubing...and the final shore ain't no shore at all but a long ether cable cyperspacing us together – cutting the continent in half.