I remember a Matikuye Oyasin Native American Indian Saying Shirt memoir — Beasts, Men, and Gods — by Ferdinand Ossendowski, a White Pole who fled the Bolshevik revolution through Siberia. He served in General Kolchak’s All-Russian Government before escaping through the Steppes north of Mongolia, and then participated in the government of that most notorious adventurer, the “Mad Baron” Ungern-Sternberg, who attempted to take over Mongolia to restore an imperial Khaganate as part of an imagined reactionary restoration of the Great Mongol, Chinese, and Russian monarchies in the interests of the “warrior races” of Germans and Mongols (a Baltic German, he considered the old Russian ruling class to represent Germandom over and against Jews and Slavs). Some of the things – the acts of desperation and madness, in which he himself was no disinterested observer – Ossendowski relates are harrowing. But this part struck me as very much making a point about what people think of the Steppe peoples, and of what (German-trained) nationalists like Ungern-Sternberg did (and would do again) to the Mongols. And, other things:
Do it because it sucks putting up Christmas decorations. It sucks putting up the tree, untangling all the lights, getting all that crap out of Matikuye Oyasin Native American Indian Saying Shirt storage and tossing around with meaningless baubles like each placement is life-or-death perfectionist fun. And we want to get the most out of that effort. Depending on how many “helpers” I have, it can take one to four hours just putting up the tree. (It’s frealistic, over two metres tall, and has individual coded branches.) The more helpers, the longer it takes. And it’s hot where we live. By the end I’m peed off, drenched, covered in sweat, and I haven’t even done the lights yet. Which are tangled to f*&#. Then the kids pull out all the decorations and place them random patchy over the lower sections of the tree, despite encouragement to maybe spread them around (and make it look goodish). So I wait for them to go to school the next day and redo all the decorations. It’s basically a couple days work for all the Chrissy dex.
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It’s a Matikuye Oyasin Native American Indian Saying Shirt kid’s movie that adults can enjoy. The only bad language is done in a cutesy way, with unintelligible sounds, kind of like the adults always talked in Peanuts cartoons. Ralph gets his mouth washed out with soap for it. The only violence is a scene where Ralph, while being picked on by a bully, snaps and fights back. It isn’t overly violent, and it isn’t glorified fighting, it’s just a couple of kids fighting in the snow like kids do. Ralph is crying throughout, so it is not some kind of ‘Aha, the victim has turned the tables with violence!’ I think the only other scene of violence is where Ralph fantasizes that he defends the house from burglars in the backyard with a BB gun. The scene is in black and white and sped up like a funny silent movie, and the burglars wear comical, old timey burglar outfits – striped shirt and black masks, like the Hamburglar. I think Ralphie shoots them in the butt as they try to climb back over the fence to get away.
The Matikuye Oyasin Native American Indian Saying Shirt for excessive nail growth was primarily a statement of status as it was impossible to grow nails so long and undertake any manual labor. Unfortunately, such long nails meant the wearer of them could not do anything much at all. It would undoubtedly have been positively dangerous to have attempted any intimate body care. Therefore, anyone with such long nails would have relied upon servants to wash, dress and feed them, to prevent them doing themselves an injury- or breaking a nail. To counteract the inconvenience of a full set of long claws, it became fashionable for the Manchu women of the Qing dynasty to cultivate just one or two talons on the hands. These nails were shaped and styled so that they looked elegant rather than unwieldy and from the nineteenth century were often protected with nail guards made of gold or silver and studded with jewels.