The third major character is Mud, who is less philosophically curious than Date Bed and Tall Time, but her life began under terrible circumstances, and since then she’s had both the alienated perspective of an outsider and an unshakeable inner recognition of the dark side of reality.
There is a diffuse, tragic, exhilarant eroticism in their nearly hopeless tripartite search, for each other, for a white bone and a Safe Place which may or may not exist, for whatever meaning or direction underlies it all. These yearnings are cast against the ordinary conditions of hardship aggravated by systemic assault on their kind like hot winds howling over baked terrain. Their various approaches to their situation — we can it, we can it, we can it — yield innovative strategies and raise the emotional stakes for success but have little purchase on their fundamental circumstances, just as, in the human sphere, science and technology may better our lives immensely in the short term while ultimately they change nothing. At bottom, “thus spake the She” turns out to be the cardinal explanation after all.
With globalization, mahout culture is going the way of other old traditions. It is less of a family business, the training is more slapdash, and many of the men who would make the most affectionate and dedicated elephant companions find, understandably, that they have better opportunities elsewhere. As Stephen Alter writes in (2004), this leaves the kind of men who have few other options, but who for the same underlying reasons may not be a good fit with elephants at all. The result is neglect, misunderstanding, conflict and abuse, and bitter frustration on both sides, feeding on itself for more of the same. But the demand for service and show elephants is only going up, and has to take care of them.
The first and last lesson of religion is, "The things that are seen, aretemporal; the things that are unseen, are eternal." It puts an affrontupon nature.
Turgot said, "Hethat has never doubted the existence of matter, may be assured he has noaptitude for metaphysical inquiries." It fastens the attention upon immortalnecessary uncreated natures, that is, upon Ideas; and in their presence,we feel that the outward circumstance is a dream and a shade.
In short, they might all sayof matter, what Michael Angelo said of external beauty, "it is the frailand weary weed, in which God dresses the soul, which he has called intotime."It appears that motion, poetry, physicaland intellectual science, and religion, all tend to affect our convictionsof the reality of the external world.
True story. It’s downright unnatural for females to be do appearance obsessed (kidding). But really, I think her method was brilliant. The parents are the first line of defense – Though, come to think of it, I would love for her to show her that males can also be pretty enough to be pretty princesses
I see you are coming from a good place and to each their own, but to me … this is just sad
I actually agree with article 100% about finding other things to say to little girls BEFORE talking about them being pretty/beautiful, and I tell my daughter regularly that she has done well at xyz, is clever, is brave, thoughtful etc etc when she has been, or is being. But to not tell your daughter that she IS PRETTY when she so obviously wanted to hear you say it? What would of been the harm in that? Maybe explain to her about princesses and princes and kings and queens and teach her some things along the way, but heck if my daughter wonders whether I THINK SHE IS PRETTY … yes I do, and I will tell her I think she is pretty. I will tell her this, whilst we talk about being kind, compassionate , truthful , etc, all qualities that you can have whether you would be deemed outwardly pretty in a ‘conventional’ way or not, and how important those qualities are aswell.
I think BALANCE is the key…. Notice when an extra effort is made for a special event (Wow… you clean up nice!). Or even when one gets a new hair style (Who knew that a hair cut could accent your pretty face?). My kids, now grown, were always complimented on their appearance – I had to point out their generous, loving natures- , latest volunteer work, good grades, good teamship- to others, so they had other things to talk about than the way they looked.
There being no native dynasty, the ones that came arrived as curiosities. Where in European courts they stood for majesty and might, and in Hindu and Buddhist settings for the wisdom and sacredness of animal life, in America they morphed to fit the national tendencies to uprootedness, exhibitionism, and making a buck — a theme suggested in a movie idea the author James Agee outlined in before his death in 1955:
Lyall Watson’s fascinating 2002 book is largely devoted to exploring this sort of not-intrinsically-unreasonable event that verges on the uncanny. One of his more straightforward stories concerns an incident witnessed by a ranger in Addo Park, South Africa, home to a line of elephants with special historical reasons to distrust human beings. An effort to repair a fence had resulted in a mother and baby being stranded on opposite sides of it. Becoming very agitated as the workers approached, the ranger said, the cow “stopped, put her trunk through the cables to calm the calf and seemed to be thinking about her next move.” He said he could not prove what happened next, nor did the other rangers believe him, but this is what he saw:
Agee imagined subsequent scenes based on real events in American elephantine history, beginning with Old Bet, the centerpiece of an exotic traveling menagerie, who was reportedly shot by a Maine farmer in 1816, believing her to be the unholy behemoth of old. A later scene concerns another circus elephant, Mary, who was lynched in Tennessee in 1916 following an altercation with a brutal keeper — an event that, although Agee never made his movie of it, has been dramatized for the stage three times: Mark Medoff’s (1989), George Brant’s (2007), and Caleb Lewis’s (2009). As a proxy for more traditional, less newsworthy lynchings, this ill-starred elephant seems to be the nonpareil. All these accounts, in their way, are trying to say something of the clash between what turn out to be two inverse evils: the bigoted, airtight provincialism of the town proper, and the gaudy, sordid disassociation of traveling circus life — that is, being someone entirely because you are from somewhere, or being from nowhere at all. Mary happened to be so unfortunate as to drop into this unneighborly maw.