Ashanti Quotes

A Rock, A River, A Tree Hosts to species long since departed, Mark the mastodon. The dinosaur, who left dry tokens Of their sojourn here On our planet floor, Any broad alarm of their of their hastening doom Is lost in the gloom of dust and ages. But today, the Rock cries out to us, clearly, forcefully, Come, you may stand upon my Back and face your distant destiny, But seek no haven in my shadow. I will give you no hiding place down here. You, created only a little lower than The angels, have crouched too long in The bruising darkness, Have lain too long Face down in ignorance. Your mouths spelling words Armed for slaughter. The rock cries out today, you may stand on me, But do not hide your face. Across the wall of the world, A river sings a beautiful song, Come rest here by my side. Each of you a bordered country, Delicate and strangely made proud, Yet thrusting perpetually under siege. Your armed struggles for profit Have left collars of waste upon My shore, currents of debris upon my breast. Yet, today I call you to my riverside, If you will study war no more. Come, clad in peace and I will sing the songs The Creator gave to me when I And the tree and stone were one. Before cynicism was a bloody sear across your brow And when you yet knew you still knew nothing. The river sings and sings on. There is a true yearning to respond to The singing river and the wise rock. So say the Asian, the Hispanic, the Jew, The African and Native American, the Sioux, The Catholic, the Muslim, the French, the Greek, The Irish, the Rabbi, the Priest, the Sheikh, The Gay, the Straight, the Preacher, The privileged, the homeless, the teacher. They hear. They all hear The speaking of the tree. Today, the first and last of every tree Speaks to humankind. Come to me, here beside the river. Plant yourself beside me, here beside the river. Each of you, descendant of some passed on Traveller, has been paid for. You, who gave me my first name, You Pawnee, Apache and Seneca, You Cherokee Nation, who rested with me, Then forced on bloody feet, Left me to the employment of other seekers-- Desperate for gain, starving for gold. You, the Turk, the Swede, the German, the Scot... You the Ashanti, the Yoruba, the Kru, Bought, sold, stolen, arriving on a nightmare Praying for a dream. Here, root yourselves beside me. I am the tree planted by the river, Which will not be moved. I, the rock, I the river, I the tree I am yours--your passages have been paid. Lift up your faces, you have a piercing need For this bright morning dawning for you. History, despite its wrenching pain, Cannot be unlived, and if faced with courage, Need not be lived again. Lift up your eyes upon The day breaking for you. Give birth again To the dream. Women, children, men, Take it into the palms of your hands. Mold it into the shape of your most Private need. Sculpt it into The image of your most public self. Lift up your hearts. Each new hour holds new chances For new beginnings. Do not be wedded forever To fear, yoked eternally To brutishness. The horizon leans forward, Offering you space to place new steps of change. Here, on the pulse of this fine day You may have the courage To look up and out upon me, The rock, the river, the tree, your country. No less to Midas than the mendicant. No less to you now than the mastodon then. Here on the pulse of this new day You may have the grace to look up and out And into your sister's eyes, Into your brother's face, your country And say simply Very simply With hope Good morning.

The Ashanti, he reminded me, are guided by, and survive through, the forces of kinship and ancestral linkage. "We take care of each other on earth," he said. "If a family member asks for help, I give it. When a family member needs money for school fees or hospital bills, I send it. And my whole extended family loves you as if you are their child. We take care of each other's children. We raise each other's children. My cousins are my brothers and sisters. My aunts are also my mothers. Your aunts are your mothers, especially Auntie Harriet because she is my eldest sister. You will never be alone in this world." "And do you really believe our ancestors are watching over us?" I asked. He smiled. "I believe in the power of remembrance," he said. "And I believe love does not die with the body.

The first twenty years of the young person’s life are spent functioning as a subordinate element in an authority system, and upon leaving school, the male usually moves into either a civilian job or military service. On the job, he learns that although some discreetly expressed dissent is allowable, an underlying posture of submission is required for harmonious functioning with superiors. However much freedom of detail is allowed the individual, the situation is defined as one in which he is to do a job prescribed by someone else. While structures of authority are of necessity present in all societies, advanced or primitive, modern society has the added characteristic of teaching individuals to respond to impersonal authorities. Whereas submission to authority is probably no less for an Ashanti than for an American factory worker, the range of persons who constitute authorities for the native are all personally known to him, while the modern industrial world forces individuals to submit to impersonal authorities, so that responses are made to abstract rank, indicated by an insignia, uniform or title.

Because I'm not a white boy, I'm not white enough for white folks. And because I wasn't born into the middle class, I'm not completely accepted by the mainstream. And sometimes, if you can believe it, I'm not ghetto enough for the mainstream or middle class enough for the ghetto or black enough for white folks!

Without doubt, prudence is a virtue. As the Ashanti say, ‘No one tests the depth of a river with both feet.

no one tests the depth of the river with both feet

Ashanti's pleasurable gasps and mewls weren't making it any easier. Every sexy little whimper was like an injection of fuel, accelerating his need to draw out that response from her over and over again. He wanted to make her cry out in pleasure, to make it so good that she wouldn't even think about limiting this to a one-time thing. Thad hooked his arms under the bend of her knees and angled her hips upward, his own limbs growing weak at the ecstasy of the shift in position it produced. He immersed himself in her, not just her body but her entire essence. He could feel himself becoming more enthralled with every delicious thrust. She intoxicated him. Captivated him, body, soul, and everything in between.

Ashanti hooked her hands behind his neck, pulled his head down, and pressed her lips to his. She was struck by how soft they felt. Never could she have imagined a hardened Army veteran would have lips that felt like brushed velvet; soft and supple and pliant. But then she realized she must have caught him off guard, because after a moment those gentle lips turned forceful, advancing with purpose as his hands came up to cradle her face. He parted her lips with his tongue and swept it inside her mouth, his tasting like sugary cupcakes they'd eaten. It had been so long since she'd felt this, the intense rush of intimately connecting with another human being. Of allowing herself to be vulnerable enough to share something so deep, so personal. She hadn't even been tempted to share this with anyone in such a long time. Until this man.

Racism is group consciousness at its most repugnant, built on the premise that human beings can be divided by skin color into innately superior and inferior groups. Yet, paradoxically, racism is also a form of group blindness. Racial categories like 'black,' 'white,' and 'Asian' erase ethnic differences and identities. The original African slaves brought to America knew - and might have tried to tell their children - that they hailed from the Mandinka tribe or the Ashanti people, or that they were descended from a long line of Yoruba kings. But even as they were stripped of their rights to life, liberty, and the pursuit of happiness, America's slaves were also stripped of these ethnic identities. Slave families were deliberately broken up, and heritages were lost, reduced by the powerful to a pigment and nothing more. Even now, immigrants from, say, Ghana, Jamaica, or Nigeria are often stunned to discover that in America they are just 'black.

The Ashanti conquered forests to build an empire, but they knew nature was from whence they came and to nature they would return. They would tame the land, but they would know when Asase Yaa needed her rest. Their most sacred duty was to ensure harmony and peace between the community, the earth, and the ancestors; to ensure justice. To the community, the Ashanti pledged loyalty. To the earth and the ancestors, they made sacrifices -- to each their due. But harmony is a fragile thing, and so is justice. They bend and break easily. We bend and break them with greed, with violence, with lies and obscurations. The people sold into slavery are modern-day Ghanaians' ancestors too. Their backs and hearts broke under whip and weight. The incomplete story Ghana tells about slavery is a breach. Ashanti culture was breached by colonization. My family broke before and I knew it might break again. The earth broke from the force of a meteoroid, which sent shock waves in every direction.

We are hardwired to hear and make music. Yes, we will sigh with pleasure when we hear a favorite theme played by an orchestra, and who hasn’t felt a stab of nostalgia, or even brushed away a tear, when hearing a song reminiscent of youth or a lost love? However, such exquisite moments notwithstanding, the musical experience represents something far deeper. Broadly defined, music is sound in time. Sound is nothing less than our perception of the vibrations, the movement, of the universe around us. Music is an intensification, a crystallization, a celebration, a glorification, of that movement and those vibrations. Pretty heady stuff. Far beyond spoken language—which, with its sounds in time, might rightly be considered a low-end sort of music—music is a universal language; one need not speak Ashanti in order to groove to West African drumming; or German in order to be emotionally flayed by Beethoven; or English to totally freak when listening to Bruce Springsteen. Say it with flowers? Nah. If you really want to get your expressive point across, say it with music. No human activity

Lo principal era tratar de no dejar nunca mal parado a un adversario, ashanti, fanti, mexicano o lo que fuere.

FATHER OF THE BOY SCOUTS Arthur Conan Doyle was knighted, and not for the merits of Sherlock Holmes. The writer was invited to join the ranks of the nobility as thanks for the propaganda he wrote for the imperial cause. One of his heroes was Robert Baden-Powell, the founder of the Boy Scouts. They met while fighting savages in Africa: “There was always something of the sportsman in his keen appreciation of war,” Sir Arthur said. Gifted in the art of following the tracks of others and erasing his own, Baden-Powell was a great success at the sport of hunting lions, boars, deer, Zulus, Ashantis, and Ndebeles. Against the Ndebeles, he fought a rough battle in southern Africa. Two hundred and nine blacks and one Englishman died. The colonel took as a souvenir the horn the enemy blew to sound the alarm. And that spiral-shaped horn from a kudu antelope was incorporated into Boy Scout ritual as the symbol of boys who love nature.

Sabe Igiaba, quando te vi assim, eu me senti impotente. Eu era tua mãe, uma adulta, mas me sentia sem recursos.' Porém, mamãe tinha e ainda tem muitos recursos. Começou a me contar histórias da Somália. Porque, para os nômades somalis, sempre há uma solução escondida numa história. Suas histórias tinham um objetivo: ela queria que eu entendesse que não surgíamos do nada; que por trás da gente havia um país, tradições, toda uma história. Não existiam só os antigos romanos e gauleses, não havia só os latinorum e a ágora grega. Havia também o antigo Egito e os coletores de incenso do Reino de Punt, ou seja, da nossa Somália. Havia os reinos de Ashanti e Bambara. Ela queria que eu me sentisse orgulhosa da minha pele negra e da terra que tínhamos deixado para trás por motivos de força maior. Ela me contava dos nossos reinos distantes, das fortes ligações com o Egito, com a Índia, com Portugal, com a Turquia. Ouvindo a mamãe, eu sentia o eflúvio paradisíaco de incenso e unsi, cheiros que motivaram a rainha Hatshepsut da décima-oitava dinastia egípcia a ordenar uma expedição à Somália. Com as suas histórias, minha mãe me livrou do medo que eu tinha de ser uma caricatura viva criada pela cabeça de alguém. Com as suas histórias, Ela fez de mim uma pessoa. De alguma forma, ela me pariu novamente. [...] foi somente quando eu voltei para Somália que comecei a usar novamente minha língua materna. Em poucos meses, comecei a falar muito bem o somali. Agora, posso dizer que tenho duas línguas-mãe que me amam na mesma medida. Graças à palavra, sou hoje o que sou. [...] Eu sou fruto desse caos entrelaçado. E o meu mapa é o espelho daqueles anos de mudanças. Não é um mapa coerente. É centro, mas também é periferia. É Roma, mas também é Mogadíscio. É Igiaba, mas também é você.

Right team.” I clapped my hands to get their attention. “Go out there and destroy Starlight Academy like you were made to do. You were trained by the best, so be the best.” I gazed across the lot of them as they lined up. The Heirs pulled ranks, clapping each other on the shoulders but some of them still looked miserable. A familiar chant carried from the crowd back in the stadium and hope burned through my chest. Perfect timing! “You can't scare the Heirs, the Heirs don't care. You can't scare the Heirs, the Heirs don't care!” The rest of the team took up the chant, grouping together and locking their arms over their shoulders in a circle, though I noticed Ashanti Larue kept her distance from Seth. The Heirs soon joined in, jumping up and down and pumping their fists. I folded my arms, grinning as I watched. The funny thing was, that chant was the biggest lie I'd ever heard. Because I’d never, in all the years I'd known them, seen the Celestial Heirs look so rattled. (OrionPOV)

All along that beach I saw what looked like the abandoned remnants of an outdoor training gym—bench presses, a manual elliptical, pull-up bars. Time and the elements seemed to have gotten the best of the equipment, and in the blur of our passing I saw yellow paint peeling from the machines to reveal the rusting metal beneath. I assumed that these pieces were the remains of some public works project gone wrong, and the sight of this ostensible failure immediately became a sign of our collective dysfunction, of the “Negro race’s” irredeemably savage state. And hearing that voice in my mind, I came to a terrible realization: After all the work of my parents, all the Ashanti to Zulu and Bringing the Rain to Kapiti Plain, after all the drums and dance classes, after all the African names, after the entire arsenal of vindication, I was still afraid that the Niggerologists were right about us.

Primer of Love [Lesson 44] Fire and gunpowder don't sleep together. ~ Ashanti Proverb from Ghana Lesson 44) Leave the oil and vinegar for your salad dressing -- look for compatibility in your lover. You heard the old adage 'opposites attracts'-- just listen for a few more minutes and you'll next hear KABOOM. That is not the chemistry for long term relationships. You need identical value systems or you're setting yourself up for tsuris (Yiddish for aggravation).Some important compatibilities you should have are God (monotheist+atheist/bad combo), children (wants none+wants four/bad combo), money (important+non-important/bad combo), where you want to live (big city apartment+suburbia, sex (often+often/good combo). What you must agree upon from day one is the mother-in-laws don't live in your house. That's a relationship killer with an ugly hat.

One falsehood spoils a thousand truths. – Saying (Ashanti)

ours. By then I’d read Chancellor Williams, J. A. Rogers, and John Jackson—writers central to the canon of our new noble history. From them I knew that Mansa Musa of Mali was black, and Shabaka of Egypt was black, and Yaa Asantewaa of Ashanti was black—and “the black race” was a thing I supposed existed from time immemorial, a thing that was real and mattered.

The fourteenth-century court artists of Ife made bronze sculptures using a complicated casting process lost to Europe since antiquity, and which was not rediscovered there until the Renaissance. Ife sculptures are equal to the works of Ghiberti or Donatello. From their precision and formal sumptuousness we can extrapolate the contours of a great monarchy, a network of sophisticated ateliers, and a cosmopolitan world of trade and knowledge. And it was not only Ife. All of West Africa was a cultural ferment. From the egalitarian government of the Igbo to the goldwork of the Ashanti courts, the brass sculpture of Benin, the military achievement of the Mandinka Empire and the musical virtuosi who praised those war heroes, this was a region of the world too deeply invested in art and life to simply be reduced to a caricature of “watching the conquerors arrive.” We know better now. We know it with a stack of corroborating scholarship and we know it implicitly, so that even making a list of the accomplishments feels faintly tedious, and is helpful mainly as a counter to Eurocentrism. There

We were the Fon, the Ibo, the Hausa, the Ashanti, the Mandinka, the Ewe, the Tiv, and the Ga. We were the Fante, the Fulani, the Ijaw, the Mende, the Wolof, the Yoruba, the BaKongo, and the Mbundu. We were the Serere, the Akan, the Bambara and the Bassa. And we were proud. We knew our ancestors by name. They

Sitting here thinking to myself, how could I let this happen to me? The only man that I could ever love lied to me and broke my heart. He took my money, led me on, slept with my best friend, and left me to die. Now, I’m here all alone with our child in my stomach thinking, should I kill it or let a piece of the man I hate with all my soul, live with me for the rest of my life? My name is Ashanti Knight and this is my story.

I don't want to be in that category that says, 'This is that magical class that's going to bring about change.' It may come from all kinds of different places. It may come from the universities, the black community, the reservations; it may come from all of them rather than some pre-ordained class. We have to figure out how to create a world where it's possible for all different people to be who they are, to have a world where everyone fits.

She made her way to her favorite area of the daycare. The smaller of the two playrooms' aesthetic was a nod to her Frenchie's white-and-black piebald coat, with splashes of purple to add a royal flare. Portraits of Duchess hung on the walls in gilded frames. Was it a bit over the top? Absolutely. But when it came to her baby there was no top. Seconds after she entered the room, Ashanti was bombarded by a cadre of feisty canines with Napoleon complexes. This is what she missed the most. Having to devote so much time to baking, she didn't get to play with the dogs nearly as much as she wanted to. "Hey, Lulu and Sparkle," she greeted the Pomeranians, giving each dog one of the dime-sized treats from her pocket. "And how is my favorite Chihuahua," she called to Bingo, who had been coming to the daycare since the first week it opened. She followed the treats with quick head rubs for each dog, then went in search of Duchess. "Where's my dog?" Ashanti asked Leslie, who was running the Parkers' Cavalier King Charles through the agility maze. Leslie gestured to cushioned mats in the corner. Ashanti walked over and found Duchess hugged up next to Puddin'. The two lay in a yin-yang pattern, with Duchess's head nestled against Puddin's chest, and her squat legs arcing around the puffy topknot atop the poodle's head. "Kara was right. You two really do need a room." At the sound of her voice, Duchess's stubby tail started wagging like a windshield wiper gone haywire, but she still didn't move away from Puddin'. "If you don't get over here," Ashanti said. She reached down and lifted Duchess into her arms. "Don't forget who keeps you in tiaras and rawhide," she said, nuzzling the dog's flat nose with her own.

Hey, so I know I said that Puddin' wouldn't be coming to the daycare anymore, but I was hoping you hadn't given his spot away yet," Thad said. Her dog began to bark and twirl around like a chunky ballerina the minute he said Puddin's name. "Duchess, sit," Ashanti ordered. The dog immediately plopped its butt on the floor. Thad should not have found her commanding tone sexy, but apparently that's where his brain wanted to take everything when it came to Ashanti Wright. Impressive. That's what it was. He couldn't get Puddin' to sit on command if he promised that little asshole every dog biscuit in New Orleans.

Someone needs to be concerned about those girls." "Kara and Kendra know that I am only a phone call away." "Would you even answer the phone if you're laid up under some man?" Line. Crossed. Ashanti closed the distance between them, until she was barely a foot away. "Apparently, you didn't hear me the first time," she said. "Who I fuck is none of your business." Anita gasped, her head snapping back. Her mouth opened and closed but no words came out. "I should petition the courts!" she finally screeched. "Get those girls away from you!" "Try it," Ashanti said. "You shouldn't be raising my brother's children!" "I am tired of your bullshit, Anita. You hadn't talked to your 'beloved' brother for over three years before he died. I know my dad tried to contact you, and you ignored him." "He was not your father!" "Fuck you! He is my father. He loved me and treated me like his own flesh and blood. You, on the other hand, who actually was his flesh and blood, didn't want anything to do with him until he was buried in the ground. And all because he took your mother's dishes." "It was her wedding china and it was mine!" Anita said. "And it has nothing to do with you." "No, it doesn't. I don't care why you cut your own brother out of your life. What I do care about are my sisters. You talk about wanting to raise Kara and Kendra? You live an hour away and saw them five times in the first ten years of their lives. "I know what this is, it's guilt," Ashanti continued. "But you don't get to alleviate the shame and regret you feel at the way you treated your own brother by making my sisters' lives hell.

Sit down," Thad whispered. When she did, he pulled her to the edge of the mattress and lifted both her legs, placing her thighs on his shoulders. Then he dipped his head and read her open with his tongue. She gasped, and sound sent a jolt of sensation straight to his dick. Fuck! He knew she would taste good, but this was so much better than good. He stroked her with his tongue, dragging slow, firm licks from her clit on down, and then back up again. Ashanti lifted her hips, grinding against his mouth as he continued to lap at her. Her cries filled the room, hesitant as they were. Thad wanted her to tell her to let go, to just give in and not hold back. But he didn't want to stop what he was doing long enough to speak. He caught her by the waist and held her down while he wedged his tongue inside her, driving in and out. Her legs moved restlessly against his shoulders, as if she didn't know what to do with herself. He tried to make out what she was saying between her breathy pants and realized it was his name. She was calling his name over and over again. Thad had never heard anything sexier in his entire life. It drove him to keep going until he felt her legs shake and tense. She came against his tongue. But instead of stopping, he ramped up the intensity, closing his mouth over her clit and sucking until she came again and again and again. Her body was limp by the time he lifted her legs and set them back on the bed. He stood. As he stared down at Ashanti completely spent on his mattress, Thad realized his ego would never need stroking again. "Are you okay?" he asked her. "I'm a puddle," she said. "Don't ask me to move, because I can't." Nope. No ego stroking necessary for the newly crowned king of cunnilingus.

But then the unbelievable happened. The barely there smile she'd glimpsed earlier flourished into an all-out grin. It was beyond devastating. "Laughing releases endorphins," she said. "Maybe you should try to do more of it." "Is that why you're still laughing at me?" he asked. "Endorphin rush?" "I was trying not to," Ashanti said. He leaned over and, in a lowered voice, said, "You failed." The amusement dancing in his eyes softened the rest of his features. Goodness.

Prepare yourself for uncomfortable questions about why you don't have an engagement ring on your finger. Nadia is convinced that we are engaged and waiting to announce it here." Ashanti nearly swallowed her tongue. "Thad, please tell me you're not planning some big, cheesy public proposal today?" "Is that what you're expecting?" "No!" she said. "Especially not today. We're going slow, remember?" He tipped his head to the side. "Exactly how fast is slow?" She smiled up at him. "Maybe by Christmas or New Year's." She grinned. "That's what you were planning, isn't it?" "Von is the only person who can read my mind," he answered. "Tell me!" He winked. "Nah. I'm going to keep you guessing.

I knew it was you the moment I saw that truck." Puddin' ran to her and started jumping around like fire ants were attacking his paws. "I knew it was you the moment I saw you too," Von said as he dusted his hands on the front of his T-shirt. He held one out to her. "Von Montgomery. And you are?" "She's the dog sitter," Thad answered for her. He fought the instinct to push Von out of the room. "Ah! Puddin's favorite person," Von said. "That would explain his excitement." Ashanti dropped down to one knee and rubbed the poodle behind the ears while nuzzling his nose. It would be stupid and immature to admit he was jealous of a dog, and yet...

She doesn't want to go either," Ashanti said. "Well, you make them," Anita said. "No. They're sixteen, not ten. The girls can decide how they want to spend their weekend, and no one will force them do anything they don't want to do." "You're behind this, aren't you?" Anita hissed. "You're turning my brother's children against me." Ashanti had heard this song too many times. She was not up for a repeat. "Look, I have to go. You have both Kara's and Kendra's phone numbers. Call and ask if they want to go shopping for plants with you. Like I said, they're old enough to make their own decisions. There's no need for me to play the middleman.

He stood to the side, arms crossed over his chest as he watched Ashanti pose in an airy, soft peach dress with a crown of colorful flowers propped on her head. Duchess looked as if she had been made for the camera in her matching peach tutu. Even a non-dog lover like him couldn't deny that she was cute with her flower crown askew on her head and her stubby tail wagging like a flag in a windstorm.

Puddin' started barking from the back room; he must have smelled Ashanti in the house. Their moldy, dusty surroundings couldn't mask that slightly floral, slightly peachy scent that wreaked the most delicious havoc on Thad's senses.

To show how wide-spread was the custom of human sacrifices, we may quote the list of nations adopting it, as given in the work Indo-Aryans, by Rajendralala Mitra. This includes the "Phœnicians, Carthaginians, Druids, Scythians, Greeks, Trojans, Romans, Cyclops, Lamiæ, Sestrygons, Syrens, Cretans, Cyprians, Assyrians, Egyptians, Jews, Aztecs, Khonds, Toltecs, Tezcaucans, Sucas, Peruvians, Africans, Mongols, Dyaks, Chinese, Japanese, Ashantis, Yucatans, Hindus." He adds--"The Persians were, perhaps, the only nation of ancient times that did not indulge in human sacrifices.

För det bästa i Arnolds kulturbegrepp skär rakt igenom hudfärg, tid och rum. En av Goethes mest betydande diktsamlingar har titeln Väst-östlig divan och är inspirerad av den per¬siske rjoo-ralspoeren Hafez, vars grav i Shiraz man fortfarande vallfär¬dar till. (Diwan är det persiska ordet för diktsamling, så Goethes titel "Väst-östlig diktsamling" är uttryckligen tänkt att överbrygga denna klyfta.) Matsuo Basho, den storartade haikumästaren på 1600-talet, influerades till stor del av zenbuddhismen, och på det sättet är en indier - Siddharta Gaurama, Buddha - en del av Bashos arv. Kurosawas Blo¬dets tron - med sina dimhöljda mörka slottsmurar på berget Fuji - är en stark filmtolkning av Macbeth. Av dessa skäl borde vi låta bli att använda uttrycket "kulturell app¬ropriering" som en anklagelse. Allt kulturellt bruk och alla kulturella objekt är rörliga; de gillar att sprida sig och nästan alla är i sig själva skapade genom impulser från olika håll. Kentetyget i Ashanti gjor¬des först av färgad sidentråd som importerats från öst. Vi tog någon¬ting som andra hade gjort och gjorde om det till vårt. Eller snarare så var det människor i staden Bonwire som gjorde det. S 206

And this love does not limit itself to show obliquely when the child is a girl. I remember a mother who fed her daughter with so much of her milk that her breasts sagged so that those of her daughter may grow with sophistication.

And this love does not limit itself to show obliquely when the child is a girl. I remember a mother who fed her daughter with so much of her milk that her breasts sagged so that those of her daughter may grow with sophistication.

In my country, our love for curtains is so incredible that we are bent on enjoying everything behind them. And just like we see no good in opening them, we tend as well to ignore the curtains drawn over our eyes.

Why did I cite these texts? Because otherwise I would be deemed madder than I already am. By whom? Well, first of all, by myself. How dare I propose amputation prior to indicating relevant signs of gangrene? Who am I to stand against thousands of years of culture and civilization? I can protect myself either in my madness or in actual evidence.

Why did I cite these texts? Because otherwise I would be deemed madder than I already am. By whom? Well, first of all, by myself. How dare I propose amputation prior to indicating relevant signs of gangrene? Who am I to stand against thousands of years of culture and civilization? I can protect myself either in my madness or in actual evidence.

if she could not have him, she would have his child and give that baby all the love she had to give.

You don't see what I see. It's so much to you; that hurt is what built you, baby. I respect that. Sometimes the best part of you are the damaged parts," I reached across the table and grabbed her hand. "Just let me show you.

His mother told him he was a special child, that once he had been really sick with asthma and fever and he had stopped breathing. She told him that she had knelt on the floor by the bed in which he lay and she had prayed for his life. In her love for him she prayed that god would let him live. She prayed, for she needed him to live. To give her someone to love and care for.

Your father’s father hated me because of my skin color, but you will show them that it is your heart that really matters.

George Alfred Henty (1832–1902), who began his writing career in the 1860s. Henty – educated at Westminster and Caius, Cambridge, the son of a wealthy stockbroker – had been commissioned in the Purveyor’s Department of the army, and gone to the Crimea during the war. There he had drifted into journalism, sending back reports for the Morning Advertiser and the Morning Post before catching fever and being invalided home. He continued to work in the Purveyor’s Department until the mid-Sixties, when the life of the war correspondent and the writer of boys’ adventure stories seemed overwhelmingly more interesting and better paid. Four generations of British children grew up with Henry’s irresistible stories, beautifully produced, bound and edited, on their shelves. The Henty phenomenon – over seventy titles celebrating imperialistic derring-do – really belongs to the 1880s, but deserves a mention here not only because of his radical and political views, but because of the direction taken by his career as a writer. The Henty story, by the time he had got into his stride, followed the formula that a young English lad in his early teens, freed from the shackles of public school or home upbringing by the convenient accident of orphanhood, finds himself caught up in some thrilling historical episode. The temporal sweep is impressive, ranging from Beric at Agincourt to The Briton: a story of the Roman Invasion; but the huge majority are exercises in British imperialist myth-building: By Conduct and Courage, A Story of the Days of Nelson, By Pike and Dyke, By Sheer Pluck, A Tale of the Ashanti War, Condemned as a Nihilist, The Dash for Khartoum, For Name and Fame: or through the Afghan Passes, Jack Archer, A Tale of the Crimea, Through the Sikh War. A Tale of the Punjaub (sic); The Tiger of Mysore, With Buller in Natal, With Kitchener in the Soudan, and so on.

João Afonso wanted pepper, as West African spices – the Malagetta (Aframomum melegueta) and Ashanti or Benin pepper (Piper guineense) – were much in demand in Europe, bringing pungent aromas and strong flavours to dull cuisine. But above all, he was looking for slaves. This was not yet for a transatlantic trade, but as part of a barter process along the West African coast; the Portuguese exchanged slaves they bought in the Bight of Benin for gold with the Fante people on the Costa da Mina (what the English called the Gold Coast).1 Indeed, the Niger Delta rivers to the south of Benin were already known as ‘the slave rivers’.

In Africa alone, the British had looted Maqdala and Ashanti before Benin City, just as the French had looted Ségou in 1890 and Abomey in 1892.35 The 1894 British War Office Manual of Military Law, still current in 1897, said the customs of war prohibited pillage, but these customs only applied ‘to warfare between civilized nations’.36 In the same year, a British legal scholar, John Westlake, argued that of ‘uncivilized natives international law takes no account.

Truth be told, slaves in Jamaica have more ranking among themself than massa. In this place two thing matter more than most, how dark a nigger you be and where the white man choose to put you. One have all to do with the other. From highest to lowest, this be how things go. The number one prime nigger who would never get sell is the head of the house slaves. That position so hoity-toity that in some house is a white woman who be that nigger. The head house nigger get charge with so much that she downright run the house, and everybody including the massa do what she say. Homer careful not to cross the line, though. Position can make a negro girl forget herself and there is always the cowhide, the cat-o’-nine and the buckshot to remind her of her place. After she, there be the house slaves who work the rooms and the grounds and the gardens. Sometimes is the prime pretty niggers or the mulatto, quadroon or mustee that work there. Then you have the cooks who the backra trust the most, because the cook know that if the mistress get sick after a meal there goin’ be a whipping or a hanging before the cock even crow. Other house slaves be cleaning and dusting and shining and manservanting and womanservanting and taking care of backra pickneys. After the house slaves come the artisan niggermens, like the blacksmith, the bricklayer, the tanner, the silversmith, niggers who skilled with they hands, followed by the stable boys, coachmen and carters. Next is the field niggers, headed by the Johnny-jumpers who be the right hand and left hand of the slave-drivers. They do most of the whipping and kicking but when the estate running right they have nothing to do, so they whip and kick harder. After Johnny-jumper come the Great Slave Gang, the most expensive slaves, the one who they buy for the long years of hard work. The mens and the womens strapping and handsome like a prime horse. Most be Ashanti, what the white man call Coromantee, but they not easy to control so they get punish plenty for they spiritedness. But a dead Coromantee man can set an estate back up to three hundred pounds so they careful not to kill too much. After that is the Petit Gang, the makeup of plain common nigger. Some cost less than one hundred pounds and they work the other fields, like the ratoon or the tobacco that some planters grown on the side. Other nigger look down ’pon them mens as worthless and them womens as good for rutting, not breeding. On some estate even the pickneys work, mostly in the trash gang to pick up rubbish on the estate or to carry water for the field slaves to drink, or to get firewood. That be the negroes.

When you follow in the path of your father, you learn to walk like him. ~ Ashanti Proverb