Aboriginal English Quotes

Jean-Jacques Rousseau defined civilization as when people build fences. A very perceptive observation. And it’s true—all civilization is the product of a fenced-in lack of freedom. The Australian Aborigines are the exception, though. They managed to maintain a fenceless civilization until the seventeenth century. They’re dyed-in-the-wool free. They go where they want, when they want, doing what they want. Their lives are a literal journey. Walkabout is a perfect metaphor for their lives. When the English came and built fences to pen in their cattle, the Aborigines couldn’t fathom it. And, ignorant to the end of the principle at work, they were classified as dangerous and antisocial and were driven away, to the outback. So I want you to be careful. The people who build high, strong fences are the ones who survive the best. You deny that reality only at the risk of being driven into the wilderness yourself.

The way we react to the Indian will always remain this nation’s unique moral headache. It may seem a smaller problem than our Negro one, and less important, but many other sections of the world have had to grapple with slavery and its consequences. There’s no parallel for our treatment of the Indian. In Tasmania the English settlers solved the matter neatly by killing off every single Tasmanian, bagging the last one as late as 1910. Australia had tried to keep its aborigines permanently debased—much crueler than anything we did with our Indians. Brazil, about the same. Only in America did we show total confusion. One day we treated Indians as sovereign nations. Did you know that my relative Lost Eagle and Lincoln were photographed together as two heads of state? The next year we treated him as an uncivilized brute to be exterminated. And this dreadful dichotomy continues.

When one is trying to speak a foreign language without years of schooling in its grammatical nuances, there is one survival strategy that one always falls back on: strip down to the bare essentials, do away with everything but the most critical content, ignore anything that’s not crucial for getting the basic meaning across. The aborigines who try to speak English do exactly that, not because their own language has no grammar but because the sophistication of their own mother tongue is of little use when struggling with a foreign language that they have not learned properly.

All three of the English types I have mentioned can, I think, be accounted for as the results of the presence of different cultures, existing side by side in the country, and who were the creation of the folk in ages distantly removed one from another. In a word, they represent specific " strata" of folk-imagination. The most diminutive of all are very probably to be associated with a New Stone Age conception of spirits which haunted burial-mounds and rude stone monuments. We find such tiny spirits haunting the great stone circles of Brittany. The "Small People," or diminutive fairies of Cornwall, says Hunt, are believed to be "the spirits of people who inhabited Cornwall many thousands of years ago. "The spriggans, of the same area, are a minute and hirsute family of fairies" found only about the cairns, cromlechs, barrows, or detached stones, with which it is unlucky to meddle." Of these, the tiny fairies of Shakespeare, Drayton, and the Elizabethans appear to me to be the later representatives. The latter are certainly not the creation of seventeenth-century poets, as has been stated, but of the aboriginal folk of Britain.

English Passengers, a first novel by Matthew Kneale, relates what follows when a group of Englishmen arrive in mid-nineteenth-century Tasmania with different purposes: to find the Garden of Eden, to prove the natives are less intelligent than the British, and to escape from British law. Kneale also describes the tragic life of a young Aboriginal whose experiences are shaped by the arrival of the British.

[Senator Bill] O'Chee: What do I have to do to be an Australian, because my family has been in this country for a hundred and ten years [78-year-old woman on incoming telephone call]: It doesn't matter. O'Chee: I've got to look English, have I? Old Lady: Yes O'Chee: What about the Aboriginies? Old Lady: They're Australian, too. O'Chee: Can I just get this down for the record -- you can look Aboriginal and be an Australian, or you can look English and be an Australian, but you can't look Asian and be an Australian? Old Lady: That's right.

Canada is an Aboriginal country as well as a settler country. We rarely see ourselves that way, but it is past time that we started doing so. The fact that settlers are in a significant majority does not take away from the simple fact that when Europeans made first contact with the northern half of North America, there were millions of people already here. From the Beothuk in Newfoundland – a population completely wiped out by disease and violence – across every corner of Canada to the far west and north, Canada’s first people had built a civilization, a way of life thousands of years old and rich in diversity. They were not “savages” (as they were called, in French and English), nor were they “ignorant wretches”, nor were they less than people. They had developed complex societies with distinct languages, systems of governance; they were real people with a real way of life.

Perhaps most people in the world aren’t trying to be free, Kafka. They just think they are. It’s all an illusion. If they really were set free, most people would be in a real bind. You’d better remember that. People actually prefer not being free.” “Including you?” “Yeah. I prefer being unfree, too. Up to a point. Jean-Jacques Rousseau defined civilization as when people build fences. A very perceptive observation. And it’s true—all civilization is the product of a fenced-in lack of freedom. The Australian Aborigines are the exception, though. They managed to maintain a fenceless civilization until the seventeenth century. They’re dyed-in-the-wool free. They go where they want, when they want, doing what they want. Their lives are a literal journey. Walkabout is a perfect metaphor for their lives. When the English came and built fences to pen in their cattle, the Aborigines couldn’t fathom it. And, ignorant to the end of the principle at work, they were classified as dangerous and antisocial and were driven away, to the outback. So I want you to be careful. The people who build high, strong fences are the ones who survive the best. You deny that reality only at the risk of being driven into the wilderness yourself.

Pierre Eliot Trudeau's gift of an official policy of multiculturalism appeared in our midst in a period of rapid influx of third world immigrants into Canada, as well as in a moment of growing intensity of the old English-French rivalry....In this context the proclamation of multiculturalism could be seen as a diffusing or muting device for francophone national aspirations, as much as a way of coping with the non-European immigrants' arrival. It also sidelined the claims of Canada's aboriginal population, which had displayed a propensity toward armed struggles for land claims, as exemplified by the American Indian Movement (AIM). The reduction of these groups' demands into cultural demands was obviously helpful to the nationhood of Canada with its hegemonic anglo-Canadian national culture....It is not an accident that Bissoondath, who confuses between antiracism and multiculturalism, should fall for a political discourse of assimilation which keeps the so-called immigrants in place through a constantly deferred promise....As the focus shifts from processes of exclusion and marginalization to ethnic identities and their lack of adaptiveness, it is forgotten that these officially multicultural ethnicities, so embraced or rejected, are themselves the constructs of colonial - orientalist and racist - discourses.

These nuts, as far as they went, were a good substitute for bread. Many other substitutes might, perhaps, be found. Digging one day for fishworms, I discovered the ground-nut (Apios tuberosa) on its string, the potato of the aborigines, a sort of fabulous fruit, which I had begun to doubt if I had ever dug and eaten in childhood, as I had told, and had not dreamed it. I had often since seen its crumpled red velvety blossom supported by the stems of other plants without knowing it to be the same. Cultivation has well-nigh exterminated it. It has a sweetish taste, much like that of a frost-bitten potato, and I found it better boiled than roasted. This tuber seemed like a faint promise of Nature to rear her own children and feed them simply here at some future period. In these days of fatted cattle and waving grain-fields this humble root, which was once the totem of an Indian tribe, is quite forgotten, or known only by its flowering vine; but let wild Nature reign here once more, and the tender and luxurious English grains will probably disappear before a myriad of foes, and without the care of man the crow may carry back even the last seed of corn to the great cornfield of the Indian› s God in the southwest, whence he is said to have brought it; but the now almost exterminated ground-nut will perhaps revive and flourish in spite of frosts and wildness, prove itself indigenous, and resume its ancient importance and dignity as the diet of the hunter tribe.

You girls can't talk blackfulla language here, you know," came a warning from the other side of the dorm. "You gotta forget it and talk English all the time.

The Colonial Office maintained that land speculators such as the New Zealand Company were a threat to Māori, hence the need for the Crown pre-emption clause of article two. However, rather than protecting Māori, Crown policy based on pre-emption became an effective means of divesting Māori of their lands. Indeed, during Crown colony rule and under the Liberal government, millions of acres were acquired for Pākehā settlement. The privilege of protection was not just about protecting Māori land rights, it was also about amalgamating Māori into settler colonial society. It was envisaged that English law would eventually supplant Māori custom. At first the Crown sought to do this gradually through ‘official’ privileges such as the Protectorate of Aborigines (to ensure Māori interests were taken into account in land transactions) and the Native Exemption Ordinance (to utilise the authority of chiefs in disseminating British law). Pre-emption, the Protectorate of Aborigines and the Native Exemption Ordinance were in essence tools of amalgamation.

1086 γερασηνος occurs 1 times in the NT. occurs 0 times in the OT. of Hebrew origin (1622) Gergesenos None gher-ghes-ay-nos' Adjective of Hebrew origin (1622) ; a Gergesene (i.e. Girgashite) or one of the aborigines of Palestine:--Gergesene. Gergesenes = "a stranger drawing near" ?

Anthropologist John Greenway has observed, Never in the entire history of the inevitable displacement of hunting tribes by advanced agriculturalists in the forty thousand generations of mankind has a native people been treated with more consideration, decency, and kindliness than the American Indians. The Mongoloids in displacing the first comers to Asia, the Negroes in displacing the aborigines in Africa, and every other group following the biological law of the Competitive Exclusion Principle thought like the Polynesian chief who once observed to a white officer, “I don’t understand you English. You come here and take our land and then you spend the rest of your lives trying to make up for it. When my people came to these islands, we just killed the inhabitants and that was the end of it.”[3]

Rooke had no idea whether the natives had a word for treachery. His conversations with Tagaran had never traveled in that direction. Even in English, treachery was a word with a broader reach than it was entitled to. What it boiled down to was that the men in this hut had been taught to fight by certain rules. Not fighting in accordance with those rules was treachery. (in reference to the aboriginals as they fought the English- English method vs. American or connection to - American vs. terrorist).

f While Mr. William Bradford was absent in the shallop, his wife Dorothy accidentally fell overboard from the Mayflower at Cape Cod and was drowned.

Might we follow the prompts of Lumen Gentium, one of the most striking of the documents of the Second Vatican Council, and speak of the possibility that non-Christians, even nonbelievers, across the ages, can be saved? If they are, Lumen Gentium argues, they are saved through some participation in the grace of Christ, some light that comes from Jesus, though they might not be aware of it. In the case of nonbelievers, it would happen through following, honestly and courageously, the dictates of the conscience, which John Henry Newman helpfully described as the “aboriginal Vicar of Christ” in the soul. The great English master was anticipating the teaching of Vatican II by insisting that the voice of conscience is, in point of fact, the voice of Christ, though anonymously so.

The Chinese for pay is pei, and the Farsi Iranian word for bad is bad. The Uzbek for chop is chop, and in the extinct Aboriginal language of Mbaram a dog was called a dog. The Mayan for hole is hole and the Korean for many is mani. When, in the mountains of the Hindu Kush, an Afghan wants to show you something, he will use the word show; and the ancient Aztecs used the Nahuatl word huel to mean well. Any idiot can deduce from this that all the languages of the world are related. However, anyone of reasonable intelligence will realize that they are just a bunch of coincidences. There are a lot of words and a lot of languages, but there are a limited number of sounds. We're bound to coincide sometimes.