Ancestry Roots Quotes

It is in the roots, not the branches, that a tree’s greatest strength lies.

Your ancestors are rooting for you.

My family tree has many branches, both living and dead... but all equally important. I cherish the memories that make its roots run deep.

The spiritual world the Qur’an encountered was thus monotheism ascendant but in chaotic crisis. Ironically, claimants to the mantle of Abraham, whose very name means “compassionate patriarch,” were splintered by violent divides. A rich and ancient ancestry lay obscured amidst the dust and debris.

If I want to grow and blossom as any tree would, I have to start by knowing my roots and understand how I came to be the tree I am. Learn your ancestry.

In one sense, the Qur’an regards the Torah and the Gospel as older siblings— and looks on with dismay at the family feud tearing apart Abrahamic cohesion. In another sense, the Qur’an exists as an orphan. It presents the first Abrahamic scripture in Arabic, delivered by an Arabian prophet. Claiming a lineage back to the Torah yet revealed in a thoroughly pagan society, the Qur’an enjoys an insider-outsider status—one that empowers it to look lovingly yet critically at its ancestry. This complex inheritance means the Qur’an is aware of its roots yet free to develop its own identity without being confined by parental oversight.

I had nature in my heart, she said. Like she did, and her mother before her. There was something about us---the Weyward women---that bonded us more tightly with the natural world. We can feel it, she said, the same way we feel rage, sorrow, or joy. The animals, the birds, the plants---they let us in, recognizing us as one of their own. That is why roots and leaves yield so easily under our fingers, to form tonics that bring comfort and healing. That is why animals welcome our embrace. Why the crows---the ones who carry the sign---watch over us and do our bidding, why their touch brings our abilities into sharpest relief. Our ancestors---the women who walked these paths before us, before there were words for who they were---did not lie in the barren soil of the churchyard, encased in rotting wood. Instead, the Weyward bones rested in the woods, in the fells, where our flesh fed plants and flowers, where trees wrapped their roots around our skeletons. We did not need stonemasons to carve our names into rock as proof we had existed. All we needed was to be returned to the wild. This wildness inside gives us our name. It was men who marked us so, in the time when language was but a shoot curling from the earth. Weyward, they called us, when we would not submit, would not bend to their will. But we learned to wear the name with pride.

We can't expect roots to ground us, magnificent birds to surround us...or flowers to bloom from our deeds- without first planting the seeds.

In genealogy you might say that interest lies in the eye of the gene holder. The actual descendants are far more intrigued with it all than the listeners, who quickly sink into a narcoleptic coma after the second or third great-great-somebody kills a bear or beheads Charles I, invents the safety pin or strip-mines Poland, catalogues slime molds, dances flamenco, or falls in love with a sheep. Genealogy is a forced march through stories. Yet everyone loves stories, and that is one reason we seek knowledge of our own blood kin. Through our ancestors we can witness their times. Or, we think, there might be something in their lives, an artist’s or a farmer’s skill, an affection for a certain landscape, that will match or explain something in our own. If we know who they were, perhaps we will know who we are. And few cultures have been as identity-obsessed as ours. So keen is this fascination with ancestry, genealogy has become an industry. Family reunions choke the social calendar. Europe crawls with ancestor-seeking Americans. Your mother or your spouse or your neighbors are too busy to talk to you because they are on the Internet running “heritage quests.” We have climbed so far back into our family trees, we stand inches away from the roots where the primates dominate.

Grief does not exist within a vacuum, but it also does not exist within just one life. It spreads out and affects the people “above you” in your family tree and the people who will come after you or “below you.” Grief also impacts entire races, genders, generations, and communities, and those beliefs about grief and the stories we tell ourselves about whether or not grief is acceptable, what’s at the root cause of grief, and whether or not we can recover from that grief have an enormous impact on how we give ourselves permission to grieve, whether we consciously acknowledge it or not.

I have always found it difficult not to be moved by Jerusalem, even when I hated it—and God knows I have hated it for the sheer human cost of it. But the sight of it, from afar or inside the labyrinth of its walls, softens me. Every inch of it holds the confidence of ancient civilizations, their deaths and their birthmarks pressed deep into the city's viscera and onto the rubble of its edges. The deified and the condemned have set their footprints in its sand. It has been conqured, razed and, rebuilt so many times that its stones seem to possess life, bestowed by the audit trail of prayer and blood. Yet somehow, it exhales humility. It sparks an inherent sense of familiary in me—that doubtless, irrefutable Palestinian certainty that I belong to this land. It possesses me, no matter who conquers it, because its soil is the keeper of my roots, of the bones of my ancestors. Because it knows the private lust that flamed the beds of all my foremothers. Because I am the natural seed of its passionate, tempestuous past. I am a daughter of the land, and Jerusalem reassures me of this inalienable right, far more than the yellowed property deeds, the Ottoman land registries, the iron keys to our stolen homes, or UN resolutions and decrees of superpowers could ever do.

No amount of black girl magic, no repeated proclamations of our worth can fully treat the wound – although acknowledging its persistence is a beginning. The ultimate remedy, as I see it is supernatural. I look daily toward heaven for restoration, for spiritual healing. My true identity isn’t rooted in our history, grievous and glorious as it is. It is grounded in my designation as a Child of God, the Daughter of the Great Physician. In His care I find my cure. My hope for you is the same one I carry for myself. I pray that amid the heartache of our ancestry you can grant yourself the grace so seldom extended to us. I pray that you can pass that compassion on to your children and to their children so that it slathers comfort on our sore spots. I pray that, as a people, we can give ourselves a soft place to land. I pray even as we rightly express our fury as being regarded as sub-human, that we don’t dwell in that space. That we don’t allow anger to poison our spirits. That we embrace love as our One True Antidote. I hope, too, that you recognize your specialness, the distinctiveness the Creator has imbued us with. I see you as clearly as history has, and in unison with it, I nod. I know that swivel in your hips, that fervor in your testimony, that ebullience in your stride, that flair in your song. The fact that others are constantly trying to diminish you, ever attempting to dismiss your talents even as they mimic you, is proof of your uniqueness! No one bothers to undermine you unless they recognize your brilliance. More than anything, I pray that you can carve out a purpose for yourself, a calling beyond your own survival, a sweet offering to the world. You gain a life by giving yours away. Not everyone is meant to raise a picket sign, and yet each of us can choose a path of impact. Rearing your children with affection and warmth is a form of activism. Honoring your word impeccably is a way to raise your voice. Performing your job with excellence, with your chin high and your standards higher is as powerful as any protest march. Sowing into the lives of young people is a worthy crusade. That is what it means to leave this world of ours more lit up than we found it. It’s also what it means to lead a magnificent life, even if an unlikely one.

Algren’s book opens with one of the best historical descriptions of American white trash ever written.* He traces the Linkhorn ancestry back to the first wave of bonded servants to arrive on these shores. These were the dregs of society from all over the British Isles—misfits, criminals, debtors, social bankrupts of every type and description—all of them willing to sign oppressive work contracts with future employers in exchange for ocean passage to the New World. Once here, they endured a form of slavery for a year or two—during which they were fed and sheltered by the boss—and when their time of bondage ended, they were turned loose to make their own way. In theory and in the context of history the setup was mutually advantageous. Any man desperate enough to sell himself into bondage in the first place had pretty well shot his wad in the old country, so a chance for a foothold on a new continent was not to be taken lightly. After a period of hard labor and wretchedness he would then be free to seize whatever he might in a land of seemingly infinite natural wealth. Thousands of bonded servants came over, but by the time they earned their freedom the coastal strip was already settled. The unclaimed land was west, across the Alleghenies. So they drifted into the new states—Kentucky and Tennessee; their sons drifted on to Missouri, Arkansas and Oklahoma. Drifting became a habit; with dead roots in the Old World and none in the New, the Linkhorns were not of a mind to dig in and cultivate things. Bondage too became a habit, but it was only the temporary kind. They were not pioneers, but sleazy rearguard camp followers of the original westward movement. By the time the Linkhorns arrived anywhere the land was already taken—so they worked for a while and moved on. Their world was a violent, boozing limbo between the pits of despair and the Big Rock Candy Mountain. They kept drifting west, chasing jobs, rumors, homestead grabs or the luck of some front-running kin. They lived off the surface of the land, like army worms, stripping it of whatever they could before moving on. It was a day-to-day existence, and there was always more land to the west. Some stayed behind and their lineal descendants are still there—in the Carolinas, Kentucky, West Virginia and Tennessee. There were dropouts along the way: hillbillies, Okies, Arkies—they’re all the same people. Texas is a living monument to the breed. So is southern California. Algren called them “fierce craving boys” with “a feeling of having been cheated.” Freebooters, armed and drunk—a legion of gamblers, brawlers and whorehoppers. Blowing into town in a junk Model-A with bald tires, no muffler and one headlight … looking for quick work, with no questions asked and preferably no tax deductions. Just get the cash, fill up at a cut-rate gas station and hit the road, with a pint on the seat and Eddy Arnold on the radio moaning good back-country tunes about home sweet home, that Bluegrass sweetheart still waitin, and roses on Mama’s grave. Algren left the Linkhorns in Texas, but anyone who drives the Western highways knows they didn’t stay there either. They kept moving until one day in the late 1930s they stood on the spine of a scrub-oak California hill and looked down on the Pacific Ocean—the end of the road.

III. Buddhism The Man Who Woke Up Buddhism begins with a man. In his later years, when India was afire with his message and kings themselves were bowing before him, people came to him even as they were to come to Jesus asking what he was.1 How many people have provoked this question—not “Who are you?” with respect to name, origin, or ancestry, but “What are you? What order of being do you belong to? What species do you represent?” Not Caesar, certainly. Not Napoleon, or even Socrates. Only two: Jesus and Buddha. When the people carried their puzzlement to the Buddha himself, the answer he gave provided an identity for his entire message. “Are you a god?” they asked. “No.” “An angel?” “No.” “A saint?” “No.” “Then what are you?” Buddha answered, “I am awake.” His answer became his title, for this is what Buddha means. The Sanskrit root budh denotes both to wake up and to know. Buddha, then, means the “Enlightened One,” or the “Awakened One.” While the rest of the world was wrapped in the womb of sleep, dreaming a dream known as the waking state of human life, one of their number roused himself. Buddhism begins with a man who shook off the daze, the doze, the dream-like vagaries of ordinary awareness. It begins with a man who woke up. His

To the residents of this small southern town, the past is more than history, it is ancestry. It is a compilation of family stories, told and retold, from one generation to the next. It’s old brown photographs framed in silver on the piano. It’s grandmother’s dishes and the family home and ancient trees planted ages ago that still shade the porch and scrape the knees of children who climb them. It’s stables that have never been without horses and hay and Jack Russell Terriers. It’s gardens that have their roots in the 1800s and their fresh-cut blossoms on this evening’s dinner table. It’s an unbroken thread of memories and families and love. And the distinction between past and present often becomes blurred, the past sometimes superimposed over the present in a decidedly unique way.

Still, when I went back home I searched my father's face for what I thought was Mexican-ness, something still visible in him but diluted in me. I had his mouth, his brown eyes, but my skin was lighter. My hair was fine and dark brown, while his was thick and silvering at the temples. What was I looking for, though? Who knew how much of his ancestry, and thus mine, was indigenous and how much European? I realized I was seeking a trace of purity, as if such a thing existed - as if one's roots could be a single clean bright plunge like a carrot, instead of the complicated dirty tangle that most of us actually had. Essentialist was an accusation my friends and classmates had flung around liberally in arguments, yet secretly maybe we all wanted it for ourselves in some way or another - to have an essence. To be an identity.

I have always found it difficult not to be moved by Jerusalem, even when I hated it—and God knows I have hated it for the sheer human cost of it. But the sight of it, from afar or inside the labyrinth of its walls, softens me. Every inch of it holds the confidence of ancient civilizations, their deaths and their birthmarks pressed deep into the city's viscera and onto the rubble of its edges. The deified and the condemned have set their footprints in its sand. It has been conquered, razed and, rebuilt so many times that its stones seem to possess life, bestowed by the audit trail of prayer and blood. Yet somehow, it exhales humility. It sparks an inherent sense of familiarity in me—that doubtless, irrefutable Palestinian certainty that I belong to this land. It possesses me, no matter who conquers it, because its soil is the keeper of my roots, of the bones of my ancestors. Because it knows the private lust that flamed the beds of all my foremothers. Because I am the natural seed of its passionate, tempestuous past. I am a daughter of the land, and Jerusalem reassures me of this inalienable right, far more than the yellowed property deeds, the Ottoman land registries, the iron keys to our stolen homes, or UN resolutions and decrees of superpowers could ever do.

Was the story my grandfather told her about the Jewish linen salesman really true? Or was it just a postwar family fantasy, like the one about Willi's having hidden his Jewish employer in the shed in his mother-in-law's backyard? Or like the one about Willi's supposed Jewish roots, 'because of the way he looked,' and because his mother, the woman on the cuff links, had had red hair? Even though nobody had ever found, or even looked for, the slightest evidence of Jewish ancestry in our family, the conjecture promised comfort to my guilt-ridden teenage mind. As a young woman traveling abroad, I would mention the possibility with ill-founded confidence when asked where I was from.

Interestingly while the Nuremberg Laws are now history, the “one drop rule” is very much with us, not only as a matter of law but also as a matter of personal identity. Think about Obama: he’s half white and half black, yet he identifies as black. Many African Americans have white ancestry, yet they consider themselves black. Why? Because of the one-drop rule. If any of these people tried to self-identify as white—or refuse to racially classify themselves at all—left-wing groups like the Black Caucus and the Southern Poverty Law Center would condemn them for it.

A third of thee dumbfounded, 33 degrees of masonry which are the controllers of mastery. Stone on top of stone, carry the U.S on my back as I travel through Rome. It's God & I on my own,I ask for wisdom and wisdom is shown. What I have is common with Solomon is the position I take on this throne. Ancient ancestry of modern day slavery, there are thousands hacking at the branches of evil to one who is striking at the root with bravery.

We are much more than a mouthpiece for a culture, We are much more than a showpiece of our ancestry. I am not saying that we gotta cut off our roots, But we mustn't let roots become chains of slavery.

It’s not surprising that these old myths and stories of Europe that I’m offering up should be populated with European women. Although migration has been a major force throughout human history, most of these old folktales have their roots in poor, often rural communities in which travel — either in or out — was much less of an option, and in which there was much less diversity than we experience in our world today. But that doesn’t mean that they exclude others. These stories offer up wisdom which is accessible and relevant to all women who are now rooted in these lands — whatever their skin color or ancestry. It’s a wisdom that’s accessible and relevant, in many different ways, to all those who identify as women.

Prior to World War II, in 1938, a German publisher was preparing to release a German-language version of The Hobbit and sent Tolkien a letter of inquiry asking him to validate his Aryan origins. In fact, the name “Tolkien” is believed to be German. The family seems to have had its roots in Saxony (modern-day Germany) but had been in England since the 18th century, when it became fervently English. As a matter of fact, while he was a boy at King Edward's School, young Ronald had helped line the route for the coronation parade of King George V. Still, Tolkien could easily have fallen back upon his father’s Germanic ancestry. Instead, he took the moral high ground. Angered, he pointed out that “Aryan” was a linguistic term, not a racial one. He then expressed regret that he had no ancestors among the “gifted” Jewish people, although he was pleased to point out that he had many Jewish friends. He was bitterly opposed to the “ignoramus” of a German leader who had usurped and perverted the northern European cultural heritage he so loved.

Difference & Discrimination (The Sonnet) There ain't no difference that can't be conquered, Except for those that are rooted in inhumanity. A bigot's emphasis on their supremacy over others, Is not a difference in opinion but clinical insanity. Nobody is inferior to nobody in this world of ours, Except for those who think of others as such. Neither ancestry nor luxury defines a character, Conduct alone defines character, above all fuss. Say, discrimination is not a difference in opinion, It's an act that sets animals apart from humans. Free speech is a phenomenon of human society, Hate speech is an act of stoneage barbarians. Let us distinguish differences from discrimination, Then celebrate differences while treating discrimination.

When you look at the world from here, from another planet, these distinctions of nationality seem so—somehow—unimportant. We are all humans, all from the same ancestors. Even if we were not brothers, we would feel ourselves such. Our roots go to all parts of the world. If you add up all people’s ancestors a hundred generations back, you will realize that there can’t be anyone who is not distantly related to everyone else—that we all share somebody in our ancestry who lived in every country of the world, shared all the histories of the past and all the different politics and opinions.

Arise, O Atlas (Sonnet 1100) Vakna, Stå upp, O Modige Atlas! Ta världen på din axel, Förkasta allt som är ojust. Awake, Arise, O Atlas Supreme, Take the world on your shoulder. Denounce all roots of hate and hurt, Wielding your humanitarian viking thunder. I don't write for creatures of the gutter, I write for those craving for open skies. If you can give up your golden fancies, I'll give you a world beyond the lies. Despierta, levántate, oh loco amante! El mundo entero está a tu cuidado. Give up your aphrodisiac of wild ancestry, We are human, cuando nos descubrimos en cada humano.

The living need no ancestral consent on how to think, feel and behave. Each generation must carve their life based on new reason of their time, while in heart their feet are firmly rooted.

One of the key findings over the past decades is that our number faculty is deeply rooted in our biological ancestry, and not based on our ability to use language.

As Charles points out, this quote gets to the heart of both nations’ problems with race: our citizens do not share a common memory. People of white European ancestry remember a history of discovery, open lands, manifest destiny, endless opportunity, and American exceptionalism. Yet communities of color, especially those with African and indigenous roots, remember a history of stolen lands, broken treaties, slavery, boarding schools, segregation, cultural genocide, internment camps, and mass incarceration.4 This is the choice that lies before us both as a nation and as individuals: Will we continue to live in denial and allow our home to be built on the weak foundation of myths and half-truths? Or will we have the courage to live up to the truth and allow God’s holy fire to burn down the old and erect a new home that can hold us all?

They were the hopeful. Who were trading homes and family and a thousand years of ancestry for the hard certainty of risky, laborious years ahead of them. Who had the slimmest of chances to take root in a place where their families could prosper, where freedom and money and contentment were, the story went, as common as sunlight and rain.

By 1870, roughly 284,000 blacks accounted for 12 percent of the population of sixteen Western states and territories. But Negroes actually show up as early as 1790, in a Spanish census, where roughly 20 percent of the populations of San Francisco, San Jose, Santa Barbara, and Monterey acknowledged African ancestry. Until the United States’ conquest of the Mexican territory, about 15 percent of Californians continued to acknowledge African heritage. But with the coming of US rule, the incentive to deny Negro blood resulted in the large-scale “disappearance” of that population. These largely mixed-race people were still there, of course. But now they had stronger reasons to disclaim their African roots.

Arise, O Atlas (Sonnet 1100) Vakna, Stå upp, o Modige Atlas! Ta världen på din axel, Förkasta allt som är ojust. Awake, Arise, O Atlas Supreme, Take the world on your shoulder. Denounce all roots of hate and hurt, Wielding your humanitarian viking thunder. I don't write for creatures of gutter, I write for those craving for open skies. If you can give up your golden fancies, I'll give you a world beyond the lies. Despierta, levántate, oh loco amante! El mundo entero está a tu cuidado. Give up your aphrodisiac of wild ancestry, Somos humanos cuando nos descubrimos en cada humano.