Africa Arise Quotes

We are here because one odd group of fishes had a peculiar fin anatomy that could transform into legs for terrestrial creatures; because the earth never froze entirely during an ice age; because a small and tenuous species, arising in Africa a quarter of a million years ago, has managed, so far, to survive by hook and by crook. We may yearn for a ‘higher answer’– but none exists

The present predicaments of Africa are often not a matter of personal choice: they arise from a historical situation. Their solutions are not so much a matter of personal decision as that of a fundamental social transformation of the structures of our societies starting with a real break with imperialism and its internal ruling allies. Imperialism and its comprador alliances in Africa can never develop the continent.

The traditional face of Africa includes an attitude towards man which can only be described, in its social manifestation, as being socialist. This arises from the fact that man is regarded in Africa as primarily a spiritual being, a being endowed originally with a certain inward dignity, integrity, and value. It stands refreshingly opposed to the Christian idea of the original sin and degradation of man.

[Voltaire] theoretically prefers a republic, but he knows its flaws: it permits factions which, if they do not bring on civil war, at least destroy national unity; it is suited only to small states protected by geographic situation, and as yet unspoiled and untorn with wealth; in general "men are rarely worthy to govern themselves." Republics are transient at best; they are the first form of society, arising from the union of families; the American Indians lived in tribal republics, and Africa is full of such democracies. but differentiation of economic status puts an end to these egalitarian governments; and differentiation is the inevitable accompaniment of development.

While slaveowners worked vigorously to allow slaves only so much biblical teaching as to make them good, docile, submissive slaves, even the most basic moral elements of Christian truth proved revolutionary. This phenomenon arises clearly with the commandment against theft. Reading the proslavery defenses from the antebellum era, one encounters consistent references to slaves stealing and "pilfering" from their masters' stores and livestock, etc. This is always held up as evidence of their incapacity for civilization. Yet it was hardly any lack of capacity; it was resistance and restitution in their keen understanding of their masters' hypocrisy. "While white preachers repeatedly urged 'Don't steal,' slaves just as persistently denied that this commandment applied to them, since they themselves were stolen property." Former slave Josephine Howard retorted to those slaveholders who preached against theft: "[T]hen why did de white folks steal my mammy and her mammy? . . . Dat de sinfulles' stealin' dey is." A Virginian slave preached back at his master, "You white folks set the bad example of stealing—you stole us from Africa, and not content with that, if any got free here, you stole them afterward, and so we are made slaves." Former Georgian slave George Womble agreed: "Slaves were taught to steal by their masters." [...] It is no wonder that whole audiences full of slaves were known to get up and leave the preaching services of missionaries when they began to preach on stealing. They simply could not stomach the hypocrisy.

His “real” identity became an obsession of journalists after the uprising, and when one journalist took him at face value that he had been a gay waiter in San Francisco, he wrote, “Marcos is gay in San Francisco, black in South Africa, an Asian in Europe, a Chicano in San Ysidro, an anarchist in Spain, a Palestinian in Israel, a Mayan Indian on the streets of San Cristóbal, a Jew in Germany... a pacifist in Bosnia, a single woman on the metro at 10:00 p.m., a celebrant on the zócalo, a campesino without land, an unemployed worker... and of course a Zapatista in the mountains of southeastern Mexico.” This gave rise to the carnivalesque slogan “Todos somos Marcos” (“We are all Marcos”), just as Super Barrio claims to be no one and everyone.

The heathen philosophers were content with mere guesses at the future of the soul. The elder prophets were content with the Divine support in life and in death. The later prophets advance further, as Isaiah: "Thy dead men shall live, together with my dead body shall they arise. Awake, and sing, ye that dwell in the dust: for thy dew is as the dew of herbs. The earth also shall cast out her dead." This, taken with the sublime spectacle of Hades in the fourteenth chapter, seems a forecast of the future, but Jesus instructed Mary and her sister and Lazarus; and Martha without hesitation spoke of the resurrection at the last day as a familiar doctrine, far in advance of the Mosaic law in which she had been reared.

Lieut. Cameron gave the men to understand that it was agreed Lieut. Murphy should return to Zanzibar, and asked if they could attach his party to their march; if so, the men who acted as carriers should receive 6 dollars a man for their services. This was agreed to. Susi had arranged that they should avoid the main path of the Wagogo; inasmuch, as if difficulty was to be encountered anywhere, it would arise amongst these lawless pugnacious people.

Without dioceses, local parishes and village churches could barely continue, even if the villages themselves could have long survived the constant turmoil and bloodshed. And as we have seen, monasteries and shrines could not last for long in an environment of prolonged warfare. The strength of early and medieval Christianity was that it created a sanctified landscape in which Christian institutions were visible everywhere. The weakness of being so heavily invested in real estate was that it left an almost infinite abundance of tempting targets for plunder and destruction, and once these were gone, so were many of the forces that kept believers attached to the faith. The question must arise as to whether some other kind of organization might have offered a better chance of resisting decline. In theory, we can imagine church structures less dependent on monks and clergy, and lacking the tight hierarchy dependent on the empire’s cities. Retroactively, we could even think of a Christianity that looked more Protestant, in the sense of placing more control and initiative in the hands of ordinary believers, whose decentralized church life would depend less on institutions than on direct access to the scriptures. But such an alternative is difficult to conceive realistically, as monasticism and episcopacy were so deeply en-grained in Eastern tradition, while the Protestant idea of access to the Bible assumes forms of printing technology that would not be feasible until centuries afterward. And the annihilation of European heretics like the Cathars suggests that even quite imaginative forms of clandestine organization could not withstand unrelenting persecution.

Such a consciousness was present in Maria Stewart's 1831 speech advising the "daughters of Africa" to "Awake! Arise! No longer sleep nor slumber, but distinguish yourselves. Show forth to the world that ye are endowed with noble and exalted faculties". Such a consciousness is present in the worldview of Johnny Mae Fields, a mill worker from North Carolina possessing few opportunities to resist. Ms. Fields wryly announces, "If they tell me something and I know I ain't going to do it, I don't tell them. I just go on and don't do it

THE EIGHT PRAYER WATCHES SECOND PRAYER WATCH (9.00PM—12MIDNIGHT) Father in the name of Jesus, we thank you for the continuation of your unconditional love and your divine protection over our families, our cities, our nation of South Africa and the nations of the world in the mighty name of Jesus ‘Let God arise and His enemies be scattered’(Psalm 68:1). Heavenly Father we ask for your intervention as we are approaching the midnight hour. We pray that you will give us strength and boldness to pray and give thanks to you Father, ‘At midnight I will rise to give thanks to you because of your righteous judgement’ (Psalm 119:62). We ask you Lord to set us free from every stumbling block that try to hinder your perfect gracious plan for our lives, our families, our cities, our villages and our country in Jesus name. The book of Exodus 12:29-31 tells us that it was at the midnight hour when you struck down the firstborns of Egypt which resulted the Israelis to be set free from the captivity. We ask you Lord to set us free from the hatred, anger, poverty, witchcraft and everything that is meant to harm us inJesu name. We come against every power of the kingdom of darkness and we cancel every plan of the enemy that is meant to destroy our lives in the name of Jesus. We pray for healing and the blessings of our beloved country of South Africa. We pray for the increase of repentance, love, peace, kindness, compassion and everything that will build our country stronger in Jesus name. We pray for the increase of provision for the visions God has given us. We pray for the increase of outpouring of the spirit of prayer for the following watch in the name of Jesus. Thank you Lord for your faithfulness and for your mercy and grace. We pray in the mighty name of Jesus. Amen.

If Baker's expedition should succeed in annexing the valley of the Nile to Egypt, the question arises,—Would not the miserable condition of the natives, when subjected to all the atrocities of the White Nile slave-traders, be worse under Egyptian dominion? The villages would be farmed out to tax-collectors, the women, children and boys carried off into slavery, and the free thought and feeling of the population placed under the dead weight of Islam. Bad as the situation now is, if Baker leaves it matters will grow worse. It is probable that actual experience will correct the fancies he now puts forth as to the proper mode of dealing with Africans

Fid-mer,” or the evening flyer, is the Somali name for a bat. These little animals are not disturbed in houses, because they keep off flies and mosquitoes, the plagues of the Somali country. Flies abound in the very jungles wherever cows have been, and settle in swarms upon the traveller. Before the monsoon their bite is painful, especially that of the small green species; and there is a red variety called “Diksi as,” whose venom, according to the people, causes them to vomit. The latter abounds in Gulays and the hill ranges of the Berberah country: it is innocuous during the cold season. The mosquito bites bring on, according to the same authority, deadly fevers: the superstition probably arises from the fact that mosquitoes and fevers become formidable about the same time.

We want simple stories, with pure heroes and pure villains, and our minds rebel at the notion of bad outcomes arising from good deeds.

When they left for South Africa to work on a farm, she thought they were escaping. She thought, as many of them did, that it was a way out. The new land showed promise: Indian indentured labor had been abolished, opportunities were arising in the growing Indian settlements in Natal and Transvaal, neighbors and friends were all leaving. They said it was better in Africa for them. But her family realized too late, the British were the same whether they were in South Africa or India; their brown skin would always hold the same currency. Her family still lived in poverty, they were punished for their skin color, and they were still answerable to the white man for everything they did. It was still slavery, just in different packaging.

Thus, when Idowu concludes with such passion that the oriśas are only manifestations of Olódùmare, and that it is a Western misrepresentation to call Yoruba religion polytheistic, the urgency in his voice arises from the fact that he is not making a clinical observation of the sort one might make about Babylonian religion: he is handling dynamite, his own past, his people's present. One can see why a non-Christian African writer such Okot p'Bitek, who glories in pre-Christian Africa, accuses John Mbiti and others so bitterly of continuing the Western missionary misrepresentation of the past (1970). It is as though he were saying, “They are taking from us our own decent paganism, and plastering it over with interpretations from alien sources.” Here speaks the authentic voice of Celsus.

We must arise and build the nation.

I am charting a course that will become a seed which may fall to the ground and die. But out of it shall arise many seeds and trees that shall become a plantation of light, which would usher in a new dawn of Gods righteousness to the church, Nigeria, and to Africa.

families. Most of the women are from Women of Zimbabwe Arise! (WOZA), and they had been trying to march into the city center when they were attacked. They are middle-aged black ladies — the pillars of society, normally to be found at the Women’s Institute or organizing church teas. Yet here they are, their arms in casts, patches over their eyes, and bandages around their heads. And still they are spirited and indignant. This, it seems to me, is true courage. These women had a pretty good idea of what would happen to them and still they marched.