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Symposium Introduction
One of the things that makes Vineyard experiences so challenging to talk about is that members of the church bring together the miraculous and the mundane in a way that would seem to distort any normal sense of either term. Church members experience divine miracles regularly, sometimes even on schedule. If the miraculous is something that interrupts the flow of the everyday, as a surprise of some kind, then how does the church cultivate in its members a capacity to be regularly surprised? How does a command to in essence "expect the unexpected" become a religious vocation and not just a trite tagline from the local tourism board?
Answering these questions would be enough of a challenge for most ethnographers. The particular importance of Bialecki's text is that he develops his ethnographic answer through a deft deployment of some of Gilles Deleuze's philosophical reflections on diagrams and diagramaticity to think through the possibility of repeated interruptions that maintain a sense of surprise and difference. Inspired by Deleuze, Bialecki argues for a form of diagram that is plastic enough to be radically reconfigured but still capable of being recognized as a version of what has come before, a minimalist form of delimitation in which an infinite number of variations is possible but not every variation is possible.
Bialecki not only develops a model of the charismatic diagram with which to understand the Vineyard group members that he engaged with during and after his fieldwork, but more ambitiously, in the conclusion Bialecki offers an even broader (yet still delimited) diagram of religion itself. Here Bialecki's longstanding argument against nominalism and the anti-comparativist moment in contemporary anthropology and religious studies comes dramatically to the fore, although it structures the book's argument throughout. The conclusion stakes out a strong stance in direct contrast to the Asadian arguments against religion as a coherent category that have become foundational in almost all religious studies departments and to many anthropologists.
A Diagram for Fire was the 2017 winner of the Sharon Stephens Prize from the American Ethnological Society and the 2018 runner-up for the Clifford Geertz Prize from the Society for the Anthropology of Religion. Unfortunately, neither of these awards (which are given out at the American Anthropological Association meetings) came with an opportunity to discuss the book in detail. Happily, it was possible to bring together a group of scholars to do so at the 2019 Society for the Anthropology of Religion biennial meeting at the University of Toronto.
The papers that emerged from that panel, revised and collected here, offer a set of challenging, sometimes confrontational, looks at Jon's book. While there are many different resonances across this set of papers, the bulk of the conversation has revolved around two primary issues. A number of the papers, including those from Matthew Engelke, Girish Daswani, and Hillary Kaell, address the nature of the Deleuzian diagram—in general, in understanding Vineyard lives, and in forming the basis of a revived definition of religion. Engelke pushes back against the idea of a preternaturally plastic diagram and considers the potential overlaps between Bialecki (or Deleuze) and Levi-Straussian structuralism. Daswani offers a set of ethnographic rebuttals to Bialecki's diagrams by reflecting on some miraculous events during his fieldwork, while Kaell pointedly questions the need for a reemergent definition of religion.
The second major concern running through a number of the responses here focuses on the nature of surprise and wonder as the basis for constituting sociality and social groups. This theme of wonder as the basis for sociality is the primary focus for Webb Keane's contribution, and (like Engelke) Keane sees a debt to structuralism in Jon's discussions of diagrammatic transformations. Timothy Larsen (like Daswani) recounts and reflects on some of his own experiences with the miraculous, noting the role that encounters with the unexpected or new have played in his interactions with particularly church communities. Andreas Bandak looks at the ways that surprising events become narrativized and relived in communal church life as miracles and wonders.
Many of the authors note Jon's intellectual rigor, generosity, and love of a good debate. These characteristics are all on display in his responses to these different pieces. In one way or another all of the papers think through (and sometimes against) Jon's sense of the diagram. His responses further explore the inherent tensions in his model of the diagram, arguing both that the diagram in his sense is not a structuralist project of categorization and that the diagram is not so plastic and manipulatable that it has no ordering form to it.
This symposium came together because of the support and encouragement of a large number of people who have been engaged with Jon Bialecki's work for a considerable time. I want to thank each of the contributors for the important discussions they have written about and around Jon's book. Not only did the original panel members jump at the chance to talk about Jon's work, but the audience at the Society for the Anthropology of Religion conference packed the room we presented in and helped demonstrate how strong the interest in Jon's book has been. Joel Robbins helped considerably in both the planning of the original panel and in stepping in to read Webb Keane's paper when he was not able to attend the SAR conference. I thank the editors of Syndicate for giving us this space to present these papers to a wider audience, and for being patient as the inevitable delays piled up in the process of getting them together. Finally, I want to thank Jon Bialecki for being such a willing and helpful object of attention. I fear we may have exhausted his supply of self-deprecating jokes in the process.
Playing with Fire
Commentary on Bialecki and the Vineyard's Religious Ineffability
It is a real pleasure to acknowledge Jon Bialecki's distinctive qualities as a scholar and individual. His intellectual generosity serves his own work well—the extraordinary ambition of Diagram for Fire amply demonstrates that. Jon seems not just to have read everything, and to have done so with a critical intelligence; he appreciates the works of others in their own terms. Doing both at once—the critical reading, and the willingness to approach work in the terms it sets for itself—is a rare skill. It is also, dare I say, one of the scholar's preeminent ethical virtues. If we find in the anthropology of religion a community of scholars, and not just a grab-bag of egos, surely one reason is that there are people like him. I take this admonition from his book to stand in for his own scholarly ethic: "Perhaps it is best to be brave and humble at the same time" (201). For indeed, this book embodies both the theoretical audacity of the first adjective, and the temperamental modesty of the second.
What kind of ethnographic object is the Vineyard? Jon opens his book with a narrative of how he abandoned the older styles of anthropological "other" for the otherness of the Americans, who, let it be said, are a truly strange people, or congeries of peoples. He's hardly the first to reject the exotic—indeed, he handles with singular grace the potential awkwardness of finding himself in the same fieldsite as another, much more senior and well-positioned researcher. But he also avoids some other familiar pathways. The faithful of the Vineyard are not exactly Susan Harding's "repugnant other" or Joel Robbins's "suffering subject," nor do they quite embody Saba Mahmood's "religious incommensurability."1 In the local setting, they are comfortable enough both financially and socially. In global terms, like the rest of us, they are among the most privileged people who have ever existed. They are in no need of saving by us (their ultimate salvation, of course, lies in other hands). But they do seek miracles.
The Vineyard is a remarkably hard entity to grasp—by design it is elusive. At the heart of Jon's approach is the idea of the miracle. The miracle simultaneously situates this church within a perennial problem of any religion that is oriented to a supra-experiential transcendental reality, and helps give specificity to this particular version of the problem. In my own work, I've approached this problem by looking at the recurrent material forms—icons, ritual speech, possession, relics, et cetera—by which religions simultaneously posit and, by the same gesture, overcome the ontological divide within—and against—experience that they posit. As I've argued, before making the divine present, they first must make palpable its very absence in order to make the resulting presence an achievement.2 But true to a certain style in American religiosity, and focusing on individuals and their experiences, the Vineyard rejects most of these long-standing solutions, or at least makes them secondary (Bialecki's discussion of music in the Vineyard forms a bridge between them). The theoretical challenge taken by the book is, in effect, isomorphic with the religious challenge faced by the faithful: how to square the possibility of surprise, of ruptures in the ordinary flow of experience, with the replicable, stable forms that make a church something that has a specific history, social reality, and creedal basis—something one can be a part of. How do you get from Saul on the road to Damascus, suddenly and unaccountably stricken, completely out of the blue, to Paul laying down doctrines meant to bind entire communities forever? And from that end point, a seemingly more or less continuous liturgical, theological, and institutional tradition, how do you work your way back again to that impalpable originary moment of rupture? And why would you want to? Viewed from one angle, this challenge drives the history of many religions as they oscillate back and forth between processes of institutionalization and enthusiasm. How does the utter singularity of Saul's conversion come to form a type of which other miraculous interventions are also tokens? Viewed from another angle, it's a special version of the even more general phenomenological problem of typification: how do the necessarily distinct, irreplicable moments that make up the flow of experience in all its particularity come to be recognizable as instances of something already known? What makes experience coherent—cultural labor? Disciplinary apparatuses? Divine order? Natural selection?
The Vineyard, in a sense, faces the opposite problem. For the faithful already inhabit a knowable word of repetitive experiences within stable and continuous lives, and already acknowledge a relationship—of some sort, at least—to creed, scripture, ecclesiastical offices, the regular recurrence of Sundays, as well, I suppose, as the longer cycles of the liturgical calendar, and even the fellowship of other churches in other denominations acknowledged as Christian. Granted all this, the problem is how to produce novel experiences, to make possible, Jon writes, "the seeding of a new space of potential" (4). One implication, as Jon puts it, is that, contrary to conventional wisdom, "acting as an ethical Christian complicates rather than simplifies life. In the opinion of Vineyard believers, ethical problems ramify rather than become more simple as one tries to 'act like Jesus' in a world where it is not always clear what Jesus would do" (96).
Much of the book is devoted to analyzing how this works. But one might wonder, why it is surprise that a religious person should seek, rather than, say, moral order, eternal truth, blessings, reassurance of salvation, orthopraxy, divine law, or just the comforts of familiarity, stability, and community? Or, conversely, what holds the faithful back from full-fledged mystical rupture or utopian separatism? What locates the Vineyard in the spectrum somewhere between, say, Greek Orthodoxy and the Jonestown massacre? Here I would hazard that there is something so familiar about the Vineyard that these questions hardly arise: it's just so familiar . . . so American. Now I am not going to fault Jon for not writing a different book from the one he has so brilliantly given us. But after reading both of the recent ethnographies of the Vineyard, I can't help but want to know more about that Americanness.
One of Jon's most daring moves is his willingness to talk about "religion" as a comparative field. He bravely pits himself against the particularistic (and often paralyzing) nominalism that defines so much contemporary anthropology. What he calls a Peircean abduction is that religions have something in common (xviii). Peirce coined this term for a mode of inference that has neither the axiomatic certitude of deduction nor the evidentiary confidence of induction.3 Abduction is a best guess, a necessary stab at an answer to a question, subject to revision. Of the three modes of inference, in my view, this comes closest to the way ordinary social life actually goes. Most of the time, we demand neither deductive certainty nor inductive proof to know who you are, what's going on, and what might happen next. As we make our way through any given day, our grasp of things is always subject to revision, and sometimes—but rarely—prey to utter confusion. For this reason, abduction is well suited to understanding human worlds at their most everyday and routine.
The abduction that Jon dares to propose is that there are commonalities across Christianities and even (more daring yet) religions in general. I am not enough of a historian to endorse or refute his account of the emergence of Christianity, but it has the salutary effect of posing a challenge to the essentialism that underwrites the so-called "ontological turn." From this perspective, as he puts matters, "A particular 'religion' . . . sketches out sections of a possibility map and the degrees of freedom that allow for the traversal of the possibility space" (212). Surely this sense of fluidity and transit better captures actually existing ontologies than some of the current anthropological models that situate people in distinct alterities, in some writers' hands even describable in algorithmic terms: "If we are X, they are negative X."
On the one hand, Jon's formulation seems to capture something real and visible about religious histories over the long run—the oscillations between accumulation and purification, institutionalization from above and reactions from below. But, on the other hand, how do the ideas of possibility map and autopoiesis translate into the concrete terms of on-the-ground actions and the people who carry them out? One response might be to follow out an implication of this remark (with its scriptural echo): "As long as two or three people are gathered together and can agree on what constitutes a means of hailing, an instantiation, or a sign of one of these . . . entities . . . then the work of religion . . . can be said to be done" (206). This process requires sociality, mediated within a pragmatics of interaction and a semiotics that renders people's actions and experiences mutually recognizable. We might speculate, then, that the oscillation emerges from the interaction between the relative autonomy of the means available to people (such as pictures, verbal scripts, legal systems, bodily habits) where it is taken up by the relatively autonomous actions of people whose projects light upon the affordances those means offer. That this recognition draws on a shared reality seems to be implicit when Jon writes: "Fire is often put forward as the essence of mercurial change. But fire still has it immanent casual forces, and the relation between them and the way that field unfolds from them are still recognizable" (20).
If Jon has any single theoretical masters (and he's wisely eclectic enough not to be too bound too tightly to just one), they are Deleuze and Guattari. Although early in the book he issues a disclaimer, that "what is of interest is not an ontological prioritization of change . . . as a good in itself" (18), nonetheless what he calls "the play of play" remains not just a central topic but, it seems, a positive value. It's a value for people of the Vineyard and, dare I say, for much of contemporary anthropology. If we've moved beyond the problem of "structure and agency" that exercised the generation of my teachers, it's often by virtue of simply dropping structure from the discussion. Now unleashed, agency can transmogrify into the ceaseless polymorphism of rhizomes and assemblages, with no impulsive source behind them other than inherent vitalism, tacitly celebrated as a good in its own right.
Now Jon is far too subtle, sophisticated, and self-critical a thinker to find a solution in any master theory. He anticipates the critical reader at every turn. Having devoted a volume to the miracle, near the end he astutely remarks on the danger that "this book has framed things in a way that makes the miraculous hard to distinguish from other phenomena. It has gifted the charismatic diagram with a capacity for change, but it has also assumed a wider Heraclitean world, of shifting intensities and clashing wills, that would seem to make change a general feature of existence" (201). If comparison requires a degree of abstraction at which the miraculous is hard to distinguish from anything else, where does that leave us? Could it be that the sociologists working the unglamorous lowlands of "middle-range theory" are on to something after all?
A final question: Is there an elective affinity between the Vineyard and Deleuzian anthropology? They seem to share a neo-romantic fascination with, and place a high value upon, fluidity, surprise, and the ineffable. And if that's so, could one condition of possibility for the appeal of fluidity as a Good turn out to be the very social stability and ontological security, a version of Charles Taylor's "buffered self" that the people of the Vineyard take for granted?4 By contrast, it's hard to imagine, say, a refugee in exile—or a sinner in the hands of an angry God—valuing surprise above all else. For many people, after all, salvation lies in having firm ground under their feet, and binding ties to the people around them.
Susan Friend Harding, "Representing Fundamentalism: The Problem of the Repugnant Cultural Other," Social Research 58.2 (1991) 373–93; Joel Robbins, "Beyond the Suffering Subject: Toward an Anthropology of the Good," Journal of the Royal Anthropological Institute 19.3 (2013) 447–62; Saba Mahmood, "Religious Reason and Secular Affect: An Incommensurable Divide?," Critical Inquiry 35.4 (2009) 848–49.↩
Webb Keane, "The Evidence of the Senses and the Materiality of Religion," Journal of the Royal Anthropological Institute 14.1 (2008) S110–27.↩
Charles Sanders Peirce, "Abduction and Induction," in Philosophical Writings of Peirce, ed. Justus Buchler (New York: Dover, 1940), 150–56.↩
Charles Taylor, A Secular Age (Cambridge: Harvard, 2007).↩
8.11.20 |
Jon Bialecki's Geometric Imagination
We all have certain words, or stock phrases, that we rely upon, or make ample use of, in the work of analysis. The extent to which we realize this is, I'll guess, variable.
One of those words for Jon is "orthogonal." I don't remember exactly the first time I heard Jon use it in conversation, but I do remember having to dig deep into my memory bank, and especially the vault labeled, "lessons from math class," to recollect that it means at right angles.
Jon uses this word a lot in conversation, if by "a lot" we mean once or twice per extended encounter (e.g., something like the seventy-two hours of an SAR meeting). Any such conversation, as those of you who have had one with Jon will know, is always generous, and it's likely that he is speaking of something orthogonal in, or related to, your own scholarly interests, or a paper you have both just listened to, or something similar. Jon is an electric thinker and he gives a lot to his friends, colleagues, students, and broader set of interlocutors.
But Jon also frequently uses this word in his writing, as I have now come to fully appreciate, by rereading A Diagram for Fire in preparation for this session. Here are some of the instances:
[Worship time] does not work to one end, but to several, producing a disjunctive synthesis that gives rise to independent and cross-cutting axes of Vineyard time, temporalities that run orthogonal to all the other colors of time discussed so far. (28)
On top of the natural variability in any one diagram, there are multiple, and possibly endless, diagrams for all sorts of processes that constitute both the "social" and the "natural" worlds (and for processes that run orthogonal to that divide, too). (199)
There are two things I'd like to note about these deployments of the term in question. The first, upon which I'll dwell, is the extent to which it reflects just how much Jon's anthropology is shaped by what we might call—or at least, I want to call—a geometric imagination. Saying so might raise Jon's hackles, since it could imply something very Claude Lévi-Strauss. As Jon writes, his own interests are—despite impressions—anything but those of the structuralist. But here I want to pause, and pose the question to Jon: Are they, really, anything but that? Could we say one problem of presence in this book is the place of Lévi-Strauss?
Certainly this term, "orthogonal," is one that we could well imagine him using. We could imagine it appearing in a passage of The Elementary Structures of Kinship, or with respect to Lévi-Strauss's many other angular productions, all of which have poetic turns of phrase but are written out as if on an endless ream of graph paper.
I have never thought to myself: Ah yes, Jon, my structuralist friend. Yet through both his kinship ties, and also his broader interests and debts, it's not as funny a thought as I would have said it was, before rereading his book for this event. Consider the genealogy, which runs from Joel Robbins to Roy Wagner, for each of whom structuralism, sometimes mediated and rearticulated in the projects and problems posed (very differently) by Marshall Sahlins and Louis Dumont, is not a force to join, but definitely one to reckon with. A Diagram for Fire is essentially a book about structure and event, continuity and change, the concrete and the abstract in a dance (or paroxysm of surprise) with ideology and values. There is also something Wagnerian in this all, to be sure, from the Escher-like idea of the invention of culture to Wagner's later articulation, in An Anthropology of the Subject, of the holographic worldview. Along these lines, consider also Jon's broader interests, above all his engagement with the work of Gilles Deleuze. For Deleuze as well, Lévi-Strauss is the other, and in some ways the adversary, but that only underscores the links of consanguinity and affinity.
Don't get me wrong: this is an original text, from an original mind. In pointing to Jon's genealogies and debts—all of which he'd be the first to acknowledge (except perhaps the one to Lévi-Strauss)—I am not gesturing toward being derivative. In fact, as a side note, one of the most important things to say about Jon's book is how it defies all the extant models of "first book" with which we now work in anthropology. Those models all demand fealty, if not to individuals, to certain regimes of citation. As a first book, A Diagram for Fire is wholly unorthodox on this score. As any book, in fact, it is indeed "brave and humble at the same time" (201), as Jon puts it, not only in the ambition to limn religion, but in the diagram for fire—or, in other words, rendering of the Holy Spirit—offered up to his friends and interlocutors in the Vineyard Church.
And no, Jon is not a structuralist. Just like Roy Wagner is not a structuralist, and Gilles Deleuze is definitely not, either, though again there is something in their rejection of Lévi-Strauss that ties their own to approaches to his. One of these is their penchant for diagrams, by which I mean the use of shapes, arrows, lines, and the like to articulate or illustrate something which cannot be captured with language, or which otherwise demands a nondiscursive rendering. Mary Douglas and Bruno Latour are also suckers for a good diagram. And they also grapple with the legacies and lineaments of structuralism.
Jon has a diagram for the diagram for fire—the only extra-discursive thing in the book—though in some ways I find this curious, because three pages before presenting it, he makes clear that his own use of the term diagram is not "meant here in the sense of anthropology's long-standing practice of presenting ethnographic material in a schematized two-dimensional form" (69). True, Jon's diagram doesn't present ethnographic material; it is an algebraic rendering, and also one which works to incorporate three dimensions. But I still want to push Jon on this, not least since one figurative image he relies upon to help explain the potentials of the Deleuzean diagram is a rubber map, which can be manipulated or reconfigured such that locations aren't fixed, but can be bent and squeezed and squidged into new alignments. "On one shuffle, a rubber map of Scotland is next to England; on the next shuffle, perhaps it is next to Belize or Mongolia" (70).
It's not next to Narnia, though, or Atlantis. Because those would be on different maps. And so there is still some structural confinement in play here, it seems to me, some set of pre-given possibilities, and I'd like to hear more from Jon about why this metaphor of the rubber map works, or at least more of how.
I said there were two points I wanted to discuss with respect to Jon's use of the word "orthogonal" and I've only covered one. The other is relevant to its appearance at another point in the text:
Whether this production of the new [conception of the individual] is a fruit of a Protestant or Christian inheritance, or is instead completely orthogonal to Christianity, it can easily be argued that the shared promises of modernity, postmodernity, and the Enlightenment open up the possibility of creating almost de novo entirely new forms of thought and being in the world." (18)
This statement as a whole is worthy of reflection—at great length. But what I want to note is that the primary definition of the word "orthogonal" is not fitting. This isn't a question of being "at a right angle" to Christianity. However, Jon is not being sloppy; he has not misused a word. For as I learned, on consulting the Oxford English Dictionary, a secondary meaning of "orthogonal" (not covered in my math classes, though it might have been) is "statistical independence."
From this second point, two conclusions follow. One is that here again Jon's penchants direct us to a structuralistic sensibility. This is another mathematization of the argumentation. It is more of being like Lévi-Strauss. The second conclusion, upon which I'll end, is the carefulness with which Jon constructs his ideas and arguments. A Diagram for Fire is not an easy read. But this could never be construed as a forfeiture, by Jon, of his commitments, and, I'd wager, sense of duty to the reader. It is, rather, the fruits of his efforts for utter thoroughness. Here I am, at the end of my allotted space, having just gotten to one word, and the ideas and insights it opens onto. I look forward to my next reading, and to Jon's next offerings to our discipline.


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TerryApala wants to unite with a lady and do the 'Jangolova' on this new tune.
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US President Donald Trump says he is not interested in talking to China about the second phase of a trade deal and has signed laws he says will hold the country accountable for its oppressive actions in Hong Kong.
Key points:
- Donald Trump says he thinks many people will leave Hong Kong
- Under the new laws, Hong Kong will lose preferential trade treatment and be treated the same as mainland China
- Despite saying he doesn't want talks on a phase two deal, Mr Trump has described the phase one agreement as "great"
The legislation and order are part of the Trump administration's offensive against China for what the President calls unfair treatment by the rising Asian superpower, and its handling of the coronavirus.
The administration's almost-daily broadsides against China come as Mr Trump defends his response to the virus, despite a surge in COVID-19 cases in the US, and as he works to portray Joe Biden, his expected presidential challenger, as weak on China.
Mr Trump said Mr Biden never did anything except make bad foreign-policy decisions, and he claimed his Democratic rival's entire career had been a "gift to the Chinese Communist Party".
US-China relations at a low
Since the two nations signed phase one of a trade deal, ongoing talks have been stalled, with virtually no hope of restarting before the November election.
The legislation Mr Trump signed into law targeted police units that had cracked down on Hong Kong protesters, as well as Chinese Communist Party officials responsible for imposing a new, strict national security law widely seen as chipping away at Hong Kong's autonomy.
The mandatory sanctions are also required to be imposed on banks that conduct business with the officials.
Politicians from both parties have urged Mr Trump to take strong action in response to China's new national security law that erodes the "one country, two systems" framework, under which Britain handed Hong Kong over to China in 1997.
"This law gives my administration powerful new tools to hold responsible the individuals and the entities involved in extinguishing Hong Kong's freedom," Mr Trump said.
"Their freedom has been taken away. Their rights have been taken away, and with it goes Hong Kong in my opinion, because it will no longer be able to compete with free markets.
"A lot of people will be leaving Hong Kong, I suspect."
Mr Trump said the new rules would end the preferential trade treatment Hong Kong had received for years.
"Hong Kong will now be treated the same as mainland China," Mr Trump said.
Phase two trade deal off for the moment
"I'm not interested right now in talking to China," Mr Trump replied when asked in an interview with CBS News whether phase two trade talks were dead.
Mr Trump referred to the phase one trade agreement signed in January as a "great trade deal".
"But as soon as the deal was done, the ink wasn't even dry, and they hit us with the plague," he said, referring to the coronavirus, which first emerged from the Chinese city of Wuhan.
"So right now, I'm not interested in talking to China about another deal."
Mr Trump faces a tough battle for re-election on November 3 and his handling of the coronavirus pandemic has drawn lukewarm support from Americans.
Mr Trump has repeatedly blamed China for not doing enough to stop the spread of the virus.
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"They could have stopped it, they should have stopped it. It would have been very easy to do at the source, when it happened."


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As I regained consciousness and once again able to breath fairly smoothly through my nose without the feeling that my lungs were on fire,
I stumbled uphills trying to figure out my whereabouts.
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"Banor hear my prayer.. Lend me a strand of your neverending light and guide me to safety and warmth again.. Please, hear my prayer.."
I whispered with my eyes closed in hope that when I opened them I would be back tucked in my bed in Thais.
Before I could open my eyes, I felt a warm breeze in my neck.
Once again I felt shivers going through my body, and the last thing I heard was bones rattling and a hoarse voice filled with agony and bloodlust: Mouuuurn meeee! Forgive Meee!
Darkness found its way back to me, embraced me.. Embraced my soul.. Embraced my mind..
I was gone, devored in utter and eternal darkness.
Just a tiny halloween-story, suitable during dark times like this!
Happy Halloween roses! Mwahahah....
Halloween is upon us!
If you would like to share a roleplaying story, a poem or a piece of your writing, this is the place for you.
Post Reply
3 posts • Page 1 of 1
- Spear Bear
- Member
- Posts: 347
- Joined: Sun Oct 28, 2012 4:07 pm
- Location: Sweden
Re: Halloween is upon us!
Great writing my friend!
Thank you for sharing
Thank you for sharing
Even in love, sadness is a part of my core
- Smashing Pumpkin
- Senior Member
- Posts: 2333
- Joined: Sat Sep 22, 2012 11:37 am
- Location: Netherlands / Holland
Re: Halloween is upon us!
Awesome story mate.
Smashing Pumpkin
Post Reply
3 posts • Page 1 of 1


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Show Spoilers.
A Arden-Arcade muter was busted exactly a year ago at the Hotel Lisboawhich is attached to the Lisboa casino, where police detained 96 suspected prostitutes and arrested six people. In other words, Chloe was disposable for much of the audience.
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In American PsychoPatrick Bateman abuses and eventually murders prostitutes. Presenter wins sex discrimination case against BBC Unfortunately, once everyone had received them, the messages needed to be destroyed Comic Books.
Traveller type.
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Room tip: The non smoking floor was fine.


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The Home Expert
6 Rodrigo Road, Kilbirnie, Wellington City, Wellington
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The Home Expert blog provides tips on how to decorate every room in your home from bedroom, bathroom, kitchen to living room, dining room, and drawing room, etc.
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Telephone (06) 644 5550174
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Recently Active NPIs
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Overview of Pamela Brooks SLP
- NPI number: 1073123311
- Provider type: Individual
- Gender: Female
- Active since: 10/28/2011
- Last updated: 10/28/2011
Primary Scrop of Practice
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When I was in prison, I was wrapped up in all those deep books. That Tolstoy crap - people shouldn't read that stuff.
There are only two places in the world where time takes precedence over the job to be done. School and prison.
The torment of human frustration, whatever its immediate cause, is the knowledge that the self is in prison, its vital force and 'mangled mind' leaking away in lonely, wasteful self-conflict.
Forgiveness, that noblest of all self-denial, is a virtue which he alone who can practise in himself can willingly believe in another.
Oh who is that young sinner with the handcuffs on his wrist? And what has he been after that they groan and shake their fists? And wherefore is he wearing such a conscience-stricken air? Oh they're taking him to prison for the colour of his hair.
If it's near dinner-time, the foreman takes out his watch when the jury has retired, and says: "Dear me, gentlemen, ten minutes to five, I declare! I dine at five, gentlemen." "So do I," says everybody else, except two men who ought to have dined at three and seem more than half disposed to stand out in consequence. The foreman smiles, and puts up his watch:--"Well, gentlemen, what do we say, plaintiff or defendant, gentlemen?
I know not whether laws be right, or whether laws be wrong; All that we know who lie in gaol is that the wall is strong; And that each day is like a year, a year whose days are long.
In prisons, those things withheld from and denied to the prisoner become precisely what he wants most of all.
We don't seem to be able to check crime, so why not legalize it and then tax it out of business.
If punishment reaches not the mind and makes not the will supple, it hardens the offender.
Justice is justice though it's always delayed and finally done only by mistake.
Prosecution I have managed to avoid; but I have been arrested, charged in a police court, have refused to be bound over, and thereupon have been unconditionally released - to my great regret; for I have always wanted to know what going to prison was like.
The only effect of public punishment is to show the rabble how bravely it can be borne; and that every one who hath lost a toe-nail hath suffered worse.
On average, drug prisoners spend more time in federal prison than rapists, who often get out on early release because of the overcrowding in prison caused by the Drug War.
We're in a war. People who blast some pot on a casual basis are guilty of treason.
I am certain that nothing has done so much to destroy the juridical safeguards of individual freedom as the striving after this mirage of social justice.
Taught from infancy that beauty is woman's sceptre, the mind shapes itself to the body, and roaming round its gilt cage, only seeks to adorn its prison.


text:
Smallholding Courses
We run various courses throughout the year at TAS HQ in the east of Scotland, including poultry keeping, sheep keeping, and an introduction to smallholding. 2020 bookings now being taken.
Introduction to Poultry Keeping
We once read somewhere that poultry is usually the first "livestock" enterprise that budding smallholders are likely to undertake. In this guide we'll take you through everything you need to know about keeping hens.
Mushroom Soup
A wonderful mushroom soup, lifted by the classic combination of garlic and parsley. It can be made with variety of any mushroom, or even a mixture, but is best with a dark-gilled mushroom or chestnut mushrooms.
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From the Diary
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From the forums
Realising a dream
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Latest recipes
Coconut Cookies
Delicious coconutty cookies, can be slightly undercooked to be chewy or over to be crunchy.
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We always make mincemeat before Christmas, when we're making puddings and cakes, and usually enough…
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This soup is quick and easy to make and rich and tasty, despite using tinned tomatoes. You'll never…
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text:
Some dogs become excited by loud or fast-moving objects. If properly restrained, the most a dog might do when it spots a car or motorcycle passing by is bark loudly, strain at a leash, or paw at a window. However, if a dog is set loose in a yard, it may run into the road, which could lead to damage to vehicles and/or the death of the animal. A car is much bigger than a dog. It is unlikely that anyone in the car would be injured if the vehicle struck a dog. However, motorcycles are different, because the drivers are exposed. A dog of considerable size could cause a serious accident if it attempts to chase down a motorcycle. The state of Tennessee has certain laws that regulate when dogs can be off-leash, which can determine liability if the pet causes a motorcycle accident with injuries.
Tennessee's Leash Law Explained
In the state of Tennessee, no dog is permitted to be off-leash--also called "at large"--whether on private or public property. This is to avoid injuries to a person who is not the dog's owner, and it is also meant to keep dogs safe from automobiles on the road.COM_EASYBLOG_ELLIPSES


text:
COVID-19 Delivery Information
Delivery may take up to 20 working days from purchase. More information
Boat Steering Wheel Accessory
Ahoy there!
Attach Plum's Ships' wheel to the helm of your climbing frame for little ones to steer their vessel through stormy seas.
The giant steering wheel makes a fun clicking sound when turned. It can be easily attached to wooden climbing frames and activity centres using the supplied fixings.
Suitable for little sailors aged 12 months and over.
What's included?
Giant plastic steering wheel accessory, which makes clicking sound when turned
Fixings pack for attachment to wooden climbing frames
|Delivery Information
|COVID-19 update - There are expected delays of around 15 working days on all orders. Order before midday for fastest dispatch. The item will be sent by a courier service that can be tracked.
|Approx. Assembly Time
|1 adult 15 minutes
|Assembled Size
|Diameter: 541mm
|Self Assembly Required
|Only for domestic use. Outdoor use only. Adult supervision recommended at all times. Must be assembled by an adult.


text: Viggen 95 Report post Posted March 19, 2017 The Greek Ministry of Culture announced that the location where the Greek naval forces had gathered before the historic sea battle of Salamis against Persians in 480 BC has been discovered. The battle of Salamis is one of the most important battles in the history of Ancient Greece. It was a naval battle fought between an alliance of Greek city-states under Themistocles and the Persian Empire under King Xerxes in 480 BC which resulted in a decisive victory for the outnumbered Greeks. The battle was fought in the straits between the Attica mainland and Salamis, an island in the Saronic Gulf near Athens, and is deemed as the climax of the second Persian invasion of Greece... ...via Tornos News Share this post Link to post Share on other sites