Colony House Quotes

I was having a drink with Hugh Laurie, with whom I’d worked on his series House, and I told him I wanted to write a breakup letter from King George to the colonies. Without blinking, he improv’d at me, “Awwww, you’ll be back,” wagging his finger. I laughed and filed it away. Thanks, Hugh Laurie.

For all that we have done, as a civilization, as individuals, the universe is not stable, and nor is any single thing within it. Stars consume themselves, the universe itself rushes apart, and we ourselves are composed of matter in constant flux. Colonies of cells in temporary alliance, replicating and decaying and housed within, an incandescent cloud of electrical impulse and precariously stacked carbon code memory. This is reality, this is self knowledge, and the perception of it will, of course, make you dizzy.

Most people, when they imagine New England, think about old colonial homes, white houses with black shutters, whales, and sexually morbid WASPs with sensible vehicles and polite political opinions. This is incorrect. If you want to get New England right, just imagine a giant mullet in paint-stained pants and a Red Sox hat being pushed into the back of a cruiser after a bar fight.

What a charming place!” Bess remarked, as they reached a small, white, two-story colonial house surrounded by a white picket fence with a gate. Flowers, especially old-fashioned American varieties, grew in profusion in the front yard.

The inconsistencies that haunt our relationships with animals also result from the quirks of human cognition. We like to think of ourselves as the rational species. But research in cognitive psychology and behavioral economics shows that our thinking and behavior are often completely illogical. In one study, for example, groups of people were independently asked how much they would give to prevent waterfowl from being killed in polluted oil ponds. On average, the subjects said they would pay $80 to save 2,000 birds, $78 to save 20,000 birds, and $88 to save 200,000 birds. Sometimes animals act more logically than people do; a recent study found that when picking a new home, the decisions of ant colonies were more rational than those of human house-hunters. What is it about human psychology that makes it so difficult for us to think consistently about animals? The paradoxes that plague our interactions with other species are due to the fact that much of our thinking is a mire of instinct, learning, language, culture, intuition, and our reliance on mental shortcuts.

When I first came here it was a pure country. There was music and dancing and magic every day in the streets. "Now it's finished, everything. Even the religion. In a few more years the whole country will be like all the other Moslem countries, just a huge European slum, full of poverty and hatred.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

The suburb of Saffron Park lay on the sunset side of London, as red and ragged as a cloud of sunset. It was built of a bright brick throughout; its sky-line was fantastic, and even its ground plan was wild. It had been the outburst of a speculative builder, faintly tinged with art, who called its architecture sometimes Elizabethan and sometimes Queen Anne, apparently under the impression that the two sovereigns were identical. It was described with some justice as an artistic colony, though it never in any definable way produced any art. But although its pretensions to be an intellectual centre were a little vague, its pretensions to be a pleasant place were quite indisputable. The stranger who looked for the first time at the quaint red houses could only think how very oddly shaped the people must be who could fit in to them. Nor when he met the people was he disappointed in this respect. The place was not only pleasant, but perfect, if once he could regard it not as a deception but rather as a dream. Even if the people were not "artists," the whole was nevertheless artistic. That young man with the long, auburn hair and the impudent face -- that young man was not really a poet; but surely he was a poem. That old gentleman with the wild, white beard and the wild, white hat -- that venerable humbug was not really a philosopher; but at least he was the cause of philosophy in others. That scientific gentleman with the bald, egg-like head and the bare, bird-like neck had no real right to the airs of science that he assumed. He had not discovered anything new in biology; but what biological creature could he have discovered more singular than himself? Thus, and thus only, the whole place had properly to be regarded; it had to be considered not so much as a workshop for artists, but as a frail but finished work of art. A man who stepped into its social atmosphere felt as if he had stepped into a written comedy.

I thought. I thought of the slow yellow autumn in the swamp and the high honey sun of spring and the eternal silence of the marshes, and the shivering light on them, and the whisper of the spartina and sweet grass in the wind and the little liquid splashes of who-knew-what secret creatures entering that strange old place of blood-warm half earth, half water. I thought of the song of all the birds that I knew, and the soft singsong of the coffee-skinned women who sold their coiled sweet-grass baskets in the market and on Meeting Street. I thought of the glittering sun on the morning harbor and the spicy, somehow oriental smells from the dark old shops, and the rioting flowers everywhere, heavy tropical and exotic. I thought of the clop of horses' feet on cobblestones and the soft, sulking, wallowing surf of Sullivan's Island in August, and the countless small vistas of grace and charm wherever the eye fell; a garden door, a peeling old wall, an entire symmetrical world caught in a windowpane. Charlestone simply could not manage to offend the eye. I thought of the candy colors of the old houses in the sunset, and the dark secret churchyards with their tumbled stones, and the puresweet bells of Saint Michael's in the Sunday morning stillness. I thought of my tottering piles of books in the study at Belleau and the nights before the fire when my father told me of stars and butterflies and voyages, and the silver music of mathematics. I thought of hot, milky sweet coffee in the mornings, and the old kitchen around me, and Aurelia's gold smile and quick hands and eyes rich with love for me.

Over there is like here, neither better or worse. But I am from here, just as the date palm standing in the courtyard of our house has grown in our house and not in anyone else's.

Mainline American Protestantism, as is often the case, plodded wearily along as if nothing had changed. Like an aging dowager, living in a decaying mansion on the edge of town, bankrupt and penniless, house decaying around her but acting as if her family still controlled the city, our theologians and church leaders continued to think and act as if we were in charge, as if the old arrangements were still valid.

It was a strange experience to be looking out the window of an eighteenth-century Chinese house at a seventeenth-century colonial graveyard full of people in twenty-first-century Halloween costumes. Salem, guys.

I fear for the world the Internet is creating. Before the advent of the web, if you wanted to sustain a belief in far-fetched ideas, you had to go out into the desert, or live on a compound in the mountains, or move from one badly furnished room to another in a series of safe houses. Physical reality—the discomfort and difficulty of abandoning one’s normal life—put a natural break on the formation of cults, separatist colonies, underground groups, apocalyptic churches, and extreme political parties. But now, without leaving home, from the comfort of your easy chair, you can divorce yourself from the consensus on what constitutes “truth.” Each person can live in a private thought bubble, reading only those websites that reinforce his or her desired beliefs, joining only those online groups that give sustenance when the believer’s courage flags.

Years later Nixon aide John Ehrlichman seemed to offer up a smoking gun when he told a reporter: The Nixon campaign in 1968, and the Nixon White House after that, had two enemies: the antiwar left and black people. You understand what I’m saying? We knew we couldn’t make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.

As far as expressing the creative turmoil within my head was concerned, I took to the English language as a duck takes to water. I was therefore a keen accomplice and student in my own mental colonisation . . . For a black writer the language is very racist; you have to have harrowing fights and hair-raising panga duels with the language before you can make it do all that you want it to do . . . This may mean discarding grammar, throwing syntax out, subverting images from within, beating the drum and cymbals of rhythm, developing torture chambers of irony and sarcasm, gas ovens of limitless black resonance.

IN PHILADELPHIA, the same day as the British landing on Staten Island, July 2, 1776, the Continental Congress, in a momentous decision, voted to “dissolve the connection” with Great Britain. The news reached New York four days later, on July 6, and at once spontaneous celebrations broke out. “The whole choir of our officers . . . went to a public house to testify our joy at the happy news of Independence. We spent the afternoon merrily,” recorded Isaac Bangs. A letter from John Hancock to Washington, as well as the complete text of the Declaration, followed two days later: That our affairs may take a more favorable turn [Hancock wrote], the Congress have judged it necessary to dissolve the connection between Great Britain and the American colonies, and to declare them free and independent states; as you will perceive by the enclosed Declaration, which I am directed to transmit to you, and to request you will have it proclaimed at the head of the army in the way you shall think most proper.

I will say this about houses. Those perfect, neat colonials I'd passed earlier that evening on my way through X-ville are the death masks of normal people. Nobody is really so orderly, so perfect. To have a house like that says more about what's wrong with you than any decrepit dump. Those people with perfect houses are simply obsessed with death. A house that is so well maintained, furnished with good-looking furniture of high quality, decorated tastefully, everything in its place, becomes a living tomb. People truly engaged in life have messy houses.

The story played out in virtually every northern city—migrants sealed off in overcrowded colonies that would become the foundation for ghettos that would persist into the next century. These were the original colored quarters—the abandoned and identifiable no-man’s-lands that came into being when the least-paid people were forced to pay the highest rents for the most dilapidated housing owned by absentee landlords trying to wring the most money out of a place nobody cared about.

They drove through the town of Collegeville on Route 29, a winding two-lane road, and continued past colonial vintage houses, then rolling hills and pastured horses. The farmland turned into a vast open space, and Christine sensed they were approaching the prison. “I think we’re almost there,” she said, glancing over. Lauren

Did all white people secretly have some strange antebellum or colonial fantasy? Was there a part of her that would have gotten off on the idea of being a mistress of a big house? If she were alive back then, would she have gone along with it or would she have been brave enough to resist? Would she have married someone who owned slaves?

But when we watch the ants round their ruined heap, the tenacity, energy, and immense number of the delving insects prove that despite the destruction of the heap, something indestructible, which though intangible is the real strength of the colony, still exists; and similarly, though in Moscow in the month of October there was no government and no churches, shrines, riches, or houses—it was still the Moscow it had been in August. All was destroyed, except something intangible yet powerful and indestructible.

she steps up to the front door of the Strongs’ Colonial-style house, with Linc, Neil, and I close on her heels.

School field trips had always been a welcome escape from routine, particularly when they'd involved aquariums or grown-ups dressed in colonial costumes.

The heinous misdeeds committed by the empire are no longer privy to debate. It's a known fact, at least to people with some basic brains... Imagine me coming to your home and then declaring myself the guardian of the house while helping myself with all your resources and keeping you as underling - you know, like the pilgrims did to the native Americans. Sucks right! Exactly my point!

In many ways my father was a conventional Episcopalian, a believer in Jesus Christ. But he also worshipped another secret deity—respectability. Colonial house, beautiful wife, obedient kids, my father enjoyed having these things, but what he really cherished was his friends and neighbors knowing he had them. He liked being admired. He liked doing a vigorous backstroke each day in the mainstream.

THE  FIRST thing that struck Bond about Saratoga was the green majesty of the elms, which gave the discreet avenues of Colonial-type clapboard houses some of the peace and serenity of a European watering place.

Cora, the daughter of Isidore Levinson, a dry goods millionaire from Cincinnati, arrived in England in 1888, when she was 20 years old, with her mother as chaperone. By this time, even respectable rich American girls preferred to find their husbands amongst the nobility. Thanks to the successes of the earlier Buccaneers and a fashion for all things European, from interiors to dress designers such as the House of Worth, pursuing an English marriage had now become desirable. For these families, the many years in which Americans had fought to escape the clutches of colonial rule and create their own republic appeared to have been forgotten.

So, it wasn’t until I was living in Mexico that I first started enjoying chocolate mousse. See, there was this restaurant called La Lorraine that became a favorite of ours when John and I were living in Mexico City in 1964–65. The restaurant was in a beautiful old colonial period house with a large courtyard, red tile floors, and a big black and white portrait of Charles de Gaulle on the wall. The proprietor was a hefty French woman with grey hair swept up in a bun. She always welcomed us warmly and called us mes enfants, “my children.” Her restaurant was very popular with the folks from the German and French embassies located nearby. She wasn’t too keen on the locals. I think she took to us because I practiced my French on her and you know how the French are about their language! At the end of each evening (yeah, we often closed the joint) madame was usually seated at the table next to the kitchen counting up the evening’s receipts. Across from her at the table sat a large French poodle, wearing a napkin bib and enjoying a bowl of onion soup. Ah, those were the days… Oh, and her mousse au chocolate was to DIE for!

Vegas is more than a city, it's the remedy to mankind's ... derailment. The city's economy is a blast furnace, in which can be forged the steel of a new rail line running straight to a new horizon. What is the NCR? A society of people desperate to experience comfort, ease, luxury. A society of customers. Give me 20 years and I'll reignite the high technology development sectors. 50 years and I'll have people in orbit. 100 years and my colony ships will be heading for the stars to search for planets unpolluted by the wrath and folly of a bygone generation. What I'm offering you is a ground floor opportunity in the most important enterprise on earth. What I'm offering is a future - for you, and for what remains of the human race.

Wintry morning, looking with dull eyes and sallow face upon the neighbourhood of Leicester Square, finds its inhabitants unwilling to get out of bed. Many of them are not early risers at the brightest of times, being birds of night who roost when the sun is high and are wide awake and keen for prey when the stars shine out. Behind dingy blind and curtain, in upper story and garret, skulking more or less under false names, false hair, false titles, false jewellery, and false histories, a colony of brigands lie in their first sleep. Gentlemen

p. 39 Rum, in fact, was the unspoken demon in most negotiations and failed treaties with the Delaware nation. That evil influence has been largely expunged from histories. Access to rum, or its prohibition, assured or canceled oaths and pacts no sooner than they were sworn.

Now, I assume you don’t want me to cart you back to Fjerda or the Shu Han?” It was clear Nina had finished the translation when Kuwei yelped, “No!” “Then your choices are Novyi Zem and the Southern Colonies, but the Kerch presence in the colonies is far lower. Also, the weather is better, if you’re partial to that kind of thing. You are a stolen painting, Kuwei. Too recognizable to sell on the open market, too valuable to leave lying around. You are worthless to me.” “I’m not translating that,” Nina snapped. “Then translate this: My sole concern is keeping you away from Jan Van Eck, and if you want me to start exploring more definite options, a bullet is a lot cheaper than putting you on a ship to the Southern Colonies.” Nina did translate, though haltingly. Kuwei responded in Shu. She hesitated. “He says you’re cruel.” “I’m pragmatic. If I were cruel, I’d give him a eulogy instead of a conversation. So, Kuwei, you’ll go to the Southern Colonies, and when the heat has died down, you can find your way to Ravka or Matthias’ grandmother’s house for all I care.” “Leave my grandmother out of this,” Matthias said.

The Thanksgiving tradition we celebrate today with a feast actually commemorates a betrayal that happened two years after the first arrival of the colonists. In 1622, Myles Standish, an English military officer working for the Pilgrims, heard that Indians planned to raid the newly established white settlement of Wessagussett. Standish organized a militia to repel the attack, but no Indians appeared. So he decided to preemptively attack by luring two Indians to Wessagussett under the pretense of sharing a meal. When they entered the house, Standish and his men killed them.

Imagine for a moment that I live right here, was born here, that my parents always have had a shop here, and on Boulevard du Temple there’s a bistro with a nice young waitress—I’ll be there. Imagine that there’s no such thing as Eastern Europe, no cellars for hiding neighbors, no transports, no round-ups, never any dreams of going from house to house—for a moment suppose it looks like this: a cat stretches its neck in sunlight on a porch, a secret game of chess unfolds between the waitress and that guy. He tracks her moves, she brings him coffee, as if by chance her hip jostles the board. T. Różycki, Colonies translated by Mira Rosenthal

1775 members of the Colonial Congress were staying as guests in a house in Cambridge, Massachusetts. Their aim was to design the American flag. George Washington and Benjamin Franklin were present and so was an old professor, who seemed to be staying there by coincidence. Somewhat to the surprise of the others, Washington and Franklin deferred to the professor. They seemed to recognize him as their superior, immediately and unreservedly, and all of his suggestions for the design of the flag were promptly adopted. Then he vanished and was never seen or heard of again. Was this stranger one of the Hidden Masters who direct the history of the world?

The Hacienda is a story about the terrible things people will do to cling to power. A story about resilience and resistance in the face of a world that would strip you of power. A story about a young mestiza woman’s battle of wills with a house and all it represents, a house haunted by both the supernatural and its colonial history.

When Europeans colonized Africa, they helped trigger giant epidemics by forcing people to stay and work in tsetse-infested places. In 1906, Winston Churchill, who was the colonial undersecretary at the time, told the House of Commons that one sleeping sickness epidemic had reduced the population of Uganda from 6.5 million to 2.5 million.

The day has been full of ignominies and triumphs concealed from fear of laughter. I am the best scholar in the school. But when darkness comes I put off this unenviable body — my large nose, my thin lips, my colonial accent — and inhabit space. I am then Virgil’s companion, and Plato’s. I am then the last scion of one of the great houses of France. But I am also one who will force himself to desert these windy and moonlit territories, these midnight wanderings, and confront grained oak doors. I will achieve in my life — Heaven grant that it be not long — some gigantic amalgamation between the two discrepancies so hideously apparent to me. Out of my suffering I will do it. I will knock. I will enter.

The value of a human life is absolute, blah-blah-blah…eternal, constant, fixed, we are all the same, blah-blah-blah. Hitler’s life is worth the same as Mother Teresa’s. But not Sebastian. He knew. Sebastian grew up in a house with its own white-sand beach brought in by plane and boat from a former French colony. How could he have pretended to be anything but a god, equal to no one, superior to everything? Every single day of Sebastian’s life witnessed to the truth: He was worth more than everyone else. Money is easier to understand than all the philosophical drivel about the absolute value of a human life. Sebastian’s problem was that he also knew his worth depended on his dad. Without his dad he was no one.

Decadence, decadence, he said to himself. They’ve lost everything and gained nothing. The French had merely daubed on the finishing touches at the end of a process which had begun five hundred years ago, at least. Their intuitive moral desires coincided with the ideals embodied in the formulas of their religion, yet they could live in accordance neither with those deepest impulses nor with the precepts of the religion, because society came in between with all the pressure of its tradition. No one could afford to be honest or generous or merciful because every one of them distrusted all the others; often they had more confidence in a Christian they were meeting for the first time than in a Moslem they had known for years.

There's a little war in progress here. There won't be anything left of the place if it goes on at this rate." (But it's hard to feign innocence if you've eaten the apple, he reflected.) "And it looks to me as if it is going to go on, because the French aren't going to give in, and certainly the Arabs aren't, because they can't. They're fighting with their backs the the wall." "I thought maybe you meant you expected a new world war," he lied. "That's the least of my worries. When that comes, we've had it. You can't sit around mooning about Judgement Day. That's just silly. Everybody who ever lived has always had his own private Judgment Day to face anyway, and he still has. As far as that goes, nothing's changed at all.

There is a dim possibility that he is of the stock of the New England Lincolns, of Plymouth colony,” he wrote, “but the noble science of heraldry is almost obsolete in this country, and none of Mr. Lincoln’s family seems to have been aware of the preciousness of long pedigrees.” Later, in the White House, Lincoln checked Howells’s book out of the Library of Congress, in order to check

Every little thing makes a difference, whether you decide it yourself or whether it’s pure accident. So many people have had the whole course of their lives changed by something perfectly simple like, let’s say, crossing the street at one point instead of another.” “Yes, yes, yes, I know,” Stenham said with exaggerated weariness. “As far as I’m concerned that’s just as boring, and a lot more false, by the way. The point I’m trying to make is that he loves his world of Koranic law because it’s his, and at the same time he hates it because his intuition tells him it’s at the end of its rope. He can’t expect anything more from it. And our world, he hates that too, just on general principles, and yet it’s his only hope, the only way out—if there is one for him personally, which I doubt.

The Europeans are sometimes described as "discovering America," which is confusing, because of course there were already people living there, so it would be as if I walked into your house and said I discovered it, simply because I hadn't been there before. In history, such visitors are often referred to as "pioneers," but in this situation you would probably be more likely to call me a burglar.

Growth is limited by that necessity which is present in the least amount. And, naturally, the least favorable condition controls the growth rate." "It's rare to find members of a Great House aware of planetological problems," Kynes said. "Water is the least favorable condition for life on Arrakis. And remember that growth itself can produce unfavorable conditions unless treated with extreme care.

The fact of history is that black people have not -- probably no people have ever -- liberated themselves strictly through their own efforts. In every great change in the lives of African Americans we see the hand of events that were beyond our individual control, events that were not unalloyed goods. You cannot disconnect our emancipation in the Northern colonies from the blood spilled in the Revolutionary War, any more than you can disconnect our emancipation from slavery in the South from the charnel houses of the Civil War, any more than you can disconnect our emancipation from Jim Crow from the genocides of the Second World War. History is not solely in our hands. And still you are called to struggle, not because it assures you victory but because it assures you an honorable and sane life.

Captain Thomas Walduck in 1708 neatly summarized the development of the West Indies: “Upon all the new settlements the Spaniards make, the first thing they do is build a church, the first thing ye Dutch do upon a new colony is to build them a fort, but the first thing ye English do, be it in the most remote part of ye world, or amongst the most barbarous Indians, is to set up a tavern or drinking house.

In the old days, farmers would keep a little of their home-made opium for their families, to be used during illnesses, or at harvests and weddings; the rest they would sell to the local nobility, or to pykari merchants from Patna. Back then, a few clumps of poppy were enough to provide for a household's needs, leaving a little over, to be sold: no one was inclined to plant more because of all the work it took to grow poppies - fifteen ploughings of the land and every remaining clod to be built; purchases of manure and constant watering; and after all that, the frenzy of the harvest, each bulb having to be individually nicked, drained and scrapped. Such punishment was bearable when you had a patch or two of poppies - but what sane person would want to multiply these labours when there were better, more useful crops to grow, like wheat, dal, vegetables? But those toothsome winter crops were steadily shrinking in acreage: now the factory's appetite for opium seemed never to be seated. Come the cold weather, the English sahibs would allow little else to be planted; their agents would go from home to home, forcing cash advances on the farmers, making them sign /asámi/ contracts. It was impossible to say no to them: if you refused they would leave their silver hidden in your house, or throw it through a window. It was no use telling the white magistrate that you hadn't accepted the money and your thumbprint was forged: he earned commissions on the oppium adn would never let you off. And, at the end of it, your earnings would come to no more than three-and-a-half sicca rupees, just about enough to pay off your advance.

I need fiction, I am an addict. This is not a figure of speech. I don’t quite read a novel a day, but I certainly read some of a novel every day, and usually some of several. There is always a heap of opened paperbacks face down near the bed, always something current on the kitchen table to reach for over coffee when I wake up. Colonies of prose have formed in the bathroom and in the dimness of the upstairs landing, so that I don’t go without text even in the leftover spaces of the house where I spend least time….I can be happy with an essay or a history if it interlaces like a narrative, if its author uses fact or impression to make a story-like sense, but fiction is kind, fiction is the true stuff….I don’t give it up. It is entwined too deeply within my history, it has been forming the way I see for too long.

Looking at him she felt she knew what the people of antiquity had been like. Thirty centuries or more were effaced, and there he was, the alert and predatory sub-human, further from what she believed man should be like than the naked savage, because the savage was tractable, while this creature, wearing the armor of his own rigid barbaric culture, consciously defied progress. And that was what Stenham saw, too; to him the boy was a perfect symbol of human backwardness, and excited his praise precisely because he was “pure”: there was no room in his personality for anything that mankind had not already fully developed long ago. To him he was a consolation, a living proof that today’s triumph was not yet total; he personified Stenham’s infantile hope that time might still be halted and man sent back to his origins.

The aid program that I am suggesting must not be used by the wealthy nations as a surreptitious means to control the poor nations. Such an approach would lead to a new form of paternalism and a neocolonialism which no self-respecting nation could accept. Ultimately, foreign aid programs must be motivated by a compassionate and committed effort to wipe poverty, ignorance and disease from the face of the earth. Money devoid of genuine empathy is like salt devoid of savor, good for nothing except to be trodden under foot of men. The West must enter into the program with humility and penitence and a sober realization that everything will not always “go our way.” It cannot be forgotten that the Western powers were but yesterday the colonial masters. The house of the West is far from in order, and its hands are far from clean.

You know what politique is? It is the French word for a lie. Kdoub! Politique! When you hear the French say: our politique, you know they mean: our lies. And when you hear the Moslems, the Friends of Independence, say: our politique, you know they mean: our lies. All lies are sins. And so, which displeases Allah more, a lie told by a Nazarene, who doesn’t know the true faith from the false, or a lie told by a Moslem, who does?

Both the nature of the settings and the choices available to individuals are influenced considerably by their status in society: for example, gender and class. Individuals growing up in poverty will spend their time in settings characterized by deprivation – poor housing, inadequately resourced schools, deprived neighbourhoods – while individuals growing up with privileged backgrounds will spend their time in enriched settings.

You have to hate them, you mean? You can’t decide: I will or I won’t hate them?” Amar did not completely understand. “But I hate them now,” he explained. “The day Allah wants me to stop hating them, He’ll change my heart.” The man was smiling, as if to himself. “If the world’s really like that, it’s very easy to be in it,” he said. “It will never be easy to be in the world,” Amar said firmly. “Er tabi mabrhach. God doesn’t want it easy.

Individualising racism makes it almost impossible to discuss it as a system of power related to capitalism and colonialism. Instead, in the mainstream, racism is usually only acknowledged when it manifests in physical attacks or explicit verbal abuse. But racism is rarely acknowledged when it manifests in more regular ongoing violence such as intergenerational poverty, systematic exclusion from adequate healthcare and housing, and methodical exploitation of labour.

It was in the library that he and May had always discussed the future of the children: the studies of Dallas and his young brother Bill, Mary's incurable indifference to "accomplishments," and passion for sport and philanthropy, and the vague leanings toward "art" which had finally landed the restless and curious Dallas in the office of a rising New York architect. The young men nowadays were emancipating themselves from the law and business and taking up all sorts of new things. If they were not absorbed in state politics or municipal reform, the chances were that they were going in for Central American archaeology, for architecture or landscape-engineering; taking a keen and learned interest in the prerevolutionary buildings of their own country, studying and adapting Georgian types, and protesting at the meaningless use of the word "Colonial." Nobody nowadays had "Colonial" houses except the millionaire grocers of the suburbs.

The weeks before he died, Mr Mohun Biswas, a journalist of Sikkim Street, St James , Port of Spain, was sacked. He had been ill for some time. In less than a year he had spent more than nine weeks at the Colonial Hospital and convalesced at home for even longer. When the doctor advised him to take a complete rest the 'Trinidad Sentinel' had no choice. It gave Mr Biswas three months' notice and continued, up to the time of his death, to supply him every morning with a free copy of the paper.

A prince does not spend much on colonies, for with little or no expense he can send them out and keep them there, and he offends a minority only of the citizens from whom he takes lands and houses to give them to the new inhabitants; and those whom he offends, remaining poor and scattered, are never able to injure him; whilst the rest being uninjured are easily kept quiet, and at the same time are anxious not to err for fear it should happen to them as it has to those who have been despoiled. In

My great-grandmother’s estate is about two miles out of town,” Helen said. “Go down Main Street and turn right at the fork.” Ten minutes later she pointed out Twin Elms, From the road one could see little of the house. A high stone wall ran along the front of the estate and beyond it were many tall trees. Nancy turned into the driveway which twisted and wound among elms, oaks, and maples. Presently the old Colonial home came into view. Helen said it had been built in 1785 and had been given its name because of the two elm trees which stood at opposite ends of the long building. They had grown to be giants and their foliage was beautiful. The mansion was of red brick and nearly all the walls were covered with ivy. There was a ten-foot porch with tall white pillars at the huge front door. “It’s charming!” Nancy commented as she pulled up to the porch. “Wait until you see the grounds,” said Helen. “There are several old, old buildings. An ice-house, a smokehouse, a kitchen, and servants’ cottages.

That was our first home. Before I felt like an island in an ocean, before Calcutta, before everything that followed. You know it wasn’t a home at first but just a shell. Nothing ostentatious but just a rented two-room affair, an unneeded corridor that ran alongside them, second hand cane furniture, cheap crockery, two leaking faucets, a dysfunctional doorbell, and a flight of stairs that led to, but ended just before the roof (one of the many idiosyncrasies of the house), secured by a sixteen garrison lock, and a balcony into which a mango tree’s branch had strayed. The house was in a building at least a hundred years old and looked out on a street and a tenement block across it. The colony, if you were to call it a colony, had no name. The house itself was seedy, decrepit, as though a safe-keeper of secrets and scandals. It had many entries and exits and it was possible to get lost in it. And in a particularly inspired stroke of whimsy architectural genius, it was almost invisible from the main road like H.G. Wells’ ‘Magic Shop’. As a result, we had great difficulty when we had to explain our address to people back home. It went somewhat like this, ‘... take the second one from the main road….and then right after turning left from Dhakeshwari, you will see a bird shop (unspecific like that, for it had no name either)… walk straight in and take the stairs at the end to go to the first floor, that’s where we dwell… but don’t press the bell, knock… and don't walk too close to the cages unless you want bird-hickeys…’’ ('Left from Dhakeshwari')

The drive to live in the master’s house is also symbolic of the desire to become like the master. Our colonized consciousness has convinced us that to be is to be like the master. To be Filipino is not good enough—or so we we have been taught (or coerced) to believe. It is a reflection of the internalization of the dark shadows projected by the colonizer onto the colonized. These are shadows from which there is no escape, shadows that will keep haunting until they are withdrawn, atoned for, and integrated within the colonizer’s self

I saw one of them fellers she hangs out with, the shapeshifters, run like hell through the Scratches. Right below me. There was a big dog chasin’ him.” “How big was the dog?” Teddy Jo mulled it over. “I’d say as big as a house. A one-story. Maybe a bit bigger. Not as big as one of them colonials, you understand. A regular-person house.” “Would you say the shapeshifter was in distress?” “Hell yeah, he was in distress. His tail was on fire.” “He ran like his tail was on fire?” “No, his tail was on fire. Like a big, furry candle on his ass.

To some communities over wide areas in central Italy, the Romans extended Roman citizenship. Sometimes this involved full citizen rights and privileges, including the right to vote or stand in Roman elections while also continuing to be a citizen of a local town. In other cases they offered a more limited form of rights that came to be known (self-explanatorily) as ‘citizenship without the vote’, or civitas sine suffragio. There were also people who lived on conquered territories in settlements known as colonies (coloniae). These had nothing to do with colonies in the modern sense of the word but were new (or expanded) towns usually made up of a mixture of locals and settlers from Rome. A few had full Roman citizenship status. Most had what was known as Latin rights. That was not citizenship as such but a package of rights believed to have been shared since time immemorial by the Latin towns, later formally defined as intermarriage with Romans, mutual rights to make contracts, free movement and so on. It was a halfway house between having full citizenship and being a foreigner, or hostis.

That still did not invalidate their purity in his eyes, so long as they continued to live the way they lived: sitting on the floor, eating with their fingers, cooking and sleeping first in one room, then in another, or in the vast patio with its fountains, or on the roof, leading the existence of nomads inside the beautiful shell which was the house. If he had felt that they were capable of discarding their utter preoccupation with the present, in order to consider the time not yet arrived, he would straightway have lost interest in them and condemned them as corrupt.

The Nixon campaign in 1968, and the Nixon White House after that, had two enemies: the antiwar left and black people. You understand what I’m saying? We knew we couldn’t make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.

The house stood high on the peninsula of Vaucluse, three stories tall with a turret on one side. It had been built in the middle of the nineteenth century, when Jess's great-great-great-grandfather arrived in the colony of New South Wales, and had been featured in several glossy books about architecture that her grandmother kept open on the display tables in the library. Inside it was entirely unpredictable: unexpected doorways led to hidden staircases that wound around brick chimneys and allowed a person to arrive in a vastly different part of the house from that which they'd left.

There are hints of child sacrifice in Genesis and Exodus, including Abraham’s willingness to sacrifice Isaac. Human sacrifice was long associated with Canaanite and Phoenician ritual. Much later, Roman and Greek historians ascribed this dastardly practice to the Carthaginians, those descendants of the Phoenicians. Yet very little evidence was discovered until the early 1920s, when two French colonial officials in Tunisia found a tophet, with buried urns and inscriptions in a field. They bore the letters MLK (as in molok, offering) and contained the burned bones of children and the telling message of a victim’s father reading: “It was to Baal that Bomilcar vowed this son of his own flesh. Bless him!” These finds may have coincided with the time of Manasseh, implying that the biblical stories were plausible. Molok (offering) was distorted into the biblical “moloch,” the definition of the cruel idolatrous god and, later in Western literature, particularly in John Milton’s Paradise Lost, one of Satan’s fallen angels. Gehenna in Jerusalem became not just hell, but the place where Judas invested his ill-gotten silver pieces and during the Middle Ages the site of mass charnel-houses. CHAPTER 5

This was the Connecticut Alex had dreamed of—farmhouses without farms, sturdy red-brick colonials with black doors and tidy white trim, a neighborhood full of wood-burning fireplaces, gently tended lawns, windows glowing golden in the night like passageways to a better life, kitchens where something good bubbled on the stove, breakfast tables scattered with crayons. No one drew their curtains; light and heat and good fortune spilled out into the dark as if these foolish people didn’t know what such bounty might attract, as if they’d left these shining doorways open for any hungry girl to walk through.

If bees make honey, you can create candy. If flowers make gardens, you can create perfumes. If plants make herbs, you can create medicine. If deserts make dunes, you can create oases. If seeds make trees, you can create forests. If clouds make rain, you can create lakes. If stars make light, you can create lamps. If stones make hills, you can create garrisons. If rocks make mountains, you can create towers. If spiders make webs, you can create fortresses. If ants make colonies, you can create houses. If bees make hives, you can create mansions. If termites make mounds, you can create palaces. If birds make nests, you can create castles.

in The Leviathan, a treatise in which he concluded that the state of nature is a state of war, “of every man against every man.”20 Miraculously, the colony recovered; its population grew and its economy thrived with a new crop, tobacco, a plant found only in the New World and long cultivated by the natives.21 With tobacco came the prospect of profit, and a new political and economic order: the colonists would rule themselves and they would rule over others. In July 1619, twenty-two English colonists, two men from each of eleven parts of the colony, met in a legislative body, the House of Burgesses, the first self-governing body in the colonies.

Yes, but perhaps he did have something to do with it.” (In such arguments Stenham often found himself unexpectedly extolling the bourgeois virtues.) “If he was good himself, and worked hard—” “Never!” cried Amar, his eyes blazing. “You’re a Nazarene, a Christian. That’s why you talk that way. If you were a Moslem and said such things, you’d be killed or struck blind here, this minute. Christians have good hearts, but they don’t know anything. They think they can change what has been written. They’re afraid to die because they don’t understand what death is for. And if you’re afraid to die, then you don’t know what life is for. How can you live?

What made Bacon’s Rebellion especially fearsome for the rulers of Virginia was that black slaves and white servants joined forces. The final surrender was by “four hundred English and Negroes in Armes” at one garrison, and three hundred “freemen and African and English bondservants” in another garrison. The naval commander who subdued the four hundred wrote: “Most of them I persuaded to go to their Homes, which accordingly they did, except about eighty Negroes and twenty English which would not deliver their Armes.” All through those early years, black and white slaves and servants ran away together, as shown both by the laws passed to stop this and the records of the courts. In 1698, South Carolina passed a “deficiency law” requiring plantation owners to have at least one white servant for every six male adult Negroes. A letter from the southern colonies in 1682 complained of “no white men to superintend our negroes, or repress an insurrection of negroes. . . .” In 1691, the House of Commons received “a petition of divers merchants, masters of ships, planters and others, trading to foreign plantations . . . setting forth, that the plantations cannot be maintained without a considerable number of white servants, as well to keep the blacks in subjection, as to bear arms in case of invasion.

People of color in the internal colonies of the US cannot defend themselves against police brutality or expropriate the means of survival to free themselves from economic servitude. They must wait for enough people of color who have attained more economic privilege (the “house slaves” of Malcolm X’s analysis) and conscientious white people to gather together and hold hands and sing songs. Then, they believe, change will surely come. People in Latin America must suffer patiently, like true martyrs, while white activists in the US “bear witness” and write to Congress. People in Iraq must not fight back. Only if they remain civilians will their deaths be counted and mourned by white peace activists who will, one of these days, muster a protest large enough to stop the war. Indigenous people need to wait just a little longer (say, another 500 years) under the shadow of genocide, slowly dying off on marginal lands, until-well, they’re not a priority right now, so perhaps they need to organize a demonstration or two to win the attention and sympathy of the powerful. Or maybe they could go on strike, engage in Gandhian noncooperation? But wait-a majority of them are already unemployed, noncooperating, fully excluded from the functioning of the system. Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

Nixon aide John Ehrlichman seemed to offer up a smoking gun when he told a reporter: The Nixon campaign in 1968, and the Nixon White House after that, had two enemies: the antiwar left and black people. You understand what I’m saying? We knew we couldn’t make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.

But as he went up to London he told himself that the air of the House of Commons was now the very breath of his nostrils. Life to him without it would be no life. To have come within the reach of the good things of political life, to have made his mark so as to have almost insured future success, to have been the petted young official aspirant of the day, — and then to sink down into the miserable platitudes of private life, to undergo daily attendance in law-courts without a brief, to listen to men who had come to be much below him in estimation and social intercourse, to sit in a wretched chamber up three pairs of stairs at Lincoln’s Inn, whereas he was now at this moment provided with a gorgeous apartment looking out into the Park from the Colonial Office in Downing Street, to be attended by a mongrel between a clerk and an errand boy at 17s. 6d. a week instead of by a private secretary who was the son of an earl’s sister, and was petted by countesses’ daughters innumerable, — all this would surely break his heart. He could have done it, so he told himself, and could have taken glory in doing it, had not these other things come in his way. But the other things had come. He had run the risk, and had thrown the dice. And now when the game was so nearly won, must it be that everything should be lost at last?

I returned to our surveillance. The houses around us reminded me of Ryan Kessler’s place. About every fifth one was, if not identical, then designed from the same mold. We were staring through bushes at a split-level colonial, on the other side of a dog-park-cum-playground. It was the house of Peter Yu, the part-time professor of computer science at Northern Virginia College and a software designer for Global Software Innovations. The company was headquartered along the Dulles “technology corridor,” which was really just a dozen office buildings on the tollway, housing corporations whose claim to tech fame was mostly that they were listed on the NASDAQ stock exchange. I

It will be enough to say here that if one of those medieval wars had really gone on without stopping for a century, it might possibly have come within a remote distance of killing as many people as we kill in a year, in one of our great modern scientific wars between our great modern industrial empires. But the citizens of the medieval republic were certainly under the limitation of only being asked to die for the things with which they had always lived, the house they inhabited, the shrines they venerated and the rulers and representatives they new; and had not the larger vision calling for them to die for the latest rumours about remote colonies as reported in anonymous newspapers.

Nancy drove to River Heights and dropped George and Bess at their homes. In a few minutes she reached her own brick colonial house, which set back from the street and was reached by a curving driveway. Mr. Drew’s sporty sedan rolled in right behind her. “Hello, Nancy,” the lawyer greeted his daughter fondly. “I came home early today—had a rather hard session in court.” Nancy and her father strolled through the garden. “Dad, let’s sit down here,” she suggested after a few moments, indicating a stone bench. “I have something to show you.” “A letter from Ned Nickerson?” he teased. “Or is it from a new admirer?” Nancy laughed. “Neither. It’s something I copied today from part of a map of a treasure island!

The inversion of values so essential to the imperial project is evident in a story like Rudyard Kipling’s ‘Naboth’, the tale of an Indian hawker or street-vendor who takes advantage of a colonial Englishman’s kindness to gradually appropriate more and more of the latter’s land and build himself a hut there. In the end, of course, the Englishman throws out the Indian (from what is, after all, Indian soil!) and the story ends with the lone narrator’s triumphalism over the ungrateful Indian: ‘Naboth is gone now, and his hut is ploughed into its native mud with sweetmeats instead of salt for a sign that the place is accursed. I have built a summer house to overlook the end of the garden, and it is as a fort on my frontier where I guard my Empire.

It’s not that the women are any more racist than the men, it’s that White Womanhood consolidates white domination. To succeed, colonialism needed white women to adopt the “angel in the house” persona as a moral justification for its existence, and clearly enough of them did. When they began to agitate for their own rights, chafing against the restrictions placed on them on the pretext they needed protection from the swarthy colonized hordes, they did so without addressing—and in some cases even exploiting—this racism. In effect, white feminists have only attempted to foil one half of the equation that is their own subordination. Sexism and racism go hand in hand in the West: as long as the myth of sex-crazed, aggressive, inferior subject races is allowed to fester, then so too will the implication that white women need to be protected from them.

In April 1914, two National Guard companies were stationed in the hills overlooking the largest tent colony of strikers, the one at Ludlow, housing a thousand men, women, children. On the morning of April 20, a machine gun attack began on the tents. The miners fired back. Their leader, a Greek named Lou Tikas, was lured up into the hills to discuss a truce, then shot to death by a company of National Guardsmen. The women and children dug pits beneath the tents to escape the gunfire. At dusk, the Guard moved down from the hills with torches, set fire to the tents, and the families fled into the hills; thirteen people were killed by gunfire. The following day, a telephone linesman going through the ruins of the Ludlow tent colony lifted an iron cot covering a pit in one of the tents and found the charred, twisted bodies of eleven children and two women. This became known as the Ludlow Massacre.

Of course it was not only the Bourbons’ mistakes which helped decide Napoleon to risk everything to try to regain his throne. Emperor Francis’s refusal to allow his wife and son to rejoin him was another, and the fact that his expenses were running at two and a half times his income. There was also sheer ennui; he complained to Campbell of being ‘shut up in this cell of a house, separated from the world, with no interesting occupation, no savants with me, nor any variety in my society’.88† Another consideration was paragraphs in the newspapers and rumours from the Congress of Vienna that the Allies were planning forcibly to remove him from Elba. Joseph de Maistre, the French ambassador to St Petersburg, had nerve-wrackingly suggested the Australian penal colony of Botany Bay as a possible destination. The exceptionally remote British island of St Helena in the mid-Atlantic had also been mentioned.

Cairo: the future city, the new metropole of plants cascading from solar-paneled roofs to tree-lined avenues with white washed facades abut careful restorations and integrated innovations all shining together in a chorus of new and old. Civil initiatives will soon find easy housing in the abandoned architectural prizes of Downtown, the river will be flooded with public transportation, the shaded spaces underneath bridges and flyovers will flower into common land connected by tramways to dignified schools and clean hospitals and eclectic bookshops and public parks humming with music in the evenings. The revolution has begun and people, every day, are supplanting the regime with their energy and initiative in this cement super colony that for decades of state failure has held itself together with a collective supraintelligence keeping it from collapse. Something here, in Cairo's combination of permanence and piety and proximity, bound people together.

Just as a primitive sextant functions on the illusion that the sun and stars rotate around the planet we are standing on, our senses give us the illusion of stability in the universe, and we accept it, because without that acceptance, nothing can be done. Virginia Vidaura, pacing the seminar room, lost in lecture mode. But the fact that a sextant will let you navigate accurately across an ocean does not mean that the sun and stars do rotate around us. For all that we have done, as a civilization, as individuals, the universe is not stable, nor is any single thing within it. Stars consume themselves, the universe itself rushes apart, and we ourselves are composed of matter in constant flux. Colonies of cells in temporary alliance, replicating and decaying, and housed within, an incandescent cloud of electrical impulse and precariously stacked carbon code memory. This is reality, this is self-knowledge, and the perception of it will, of course, make you dizzy.

You cannot imagine, to give you another example, that you may have, one day, a prime minister (it would go against my modesty to breathe his name) who, one day, after announcing in Parliament, in a cool, impassive voice, that, as the result of a number of carefully thought out diplomatic manoeuvres he has refrained from discussing before (for he is not a man of many words), he has succeeded in annexing Britain as an ordinary colony of Hungary, and that he is taking this opportunity to apprise the House of the fact; - Well, as I say, after explaining this in a cool and impassive tone, ignoring the shouting, jubilant Members who want to carry him round on their shoulders, suddenly he takes up a fencing posture and, right there, on the premier's rostrum, employing a formidable, hitherto unknown jujitsu hold, floors the Australian world wrestling champion whom the British opposition treacherously hid under the rostrum in order to assassinate the greatest European.

Once the aspirations and appetites of the world have been whetted by the marvels of Western technology and the self-image of a people awakened by religion, one cannot hope to keep people locked out of the earthly kingdom of wealth, health and happiness. Either they share in the blessings of the world or they organize to break down and overthrow those structures or governments which stand in the way of their goals. Former generations could not conceive of such luxury, but their children now take this vision and demand that it become a reality. And when they look around and see that the only people who do not share in the abundance of Western technology are colored people, it is an almost inescapable conclusion that their condition and their exploitation are somehow related to their color and the racism of the white Western world. This is a treacherous foundation for a world house. Racism can well be that corrosive evil that will bring down the curtain on Western civilization.

It seemed the morrow's holding had become a sort of peoples park in the suburbs of Cleveland. The other on the block, those who still lived in the fading jerry-built ranch houses with birdbaths or plaster dwarves on their lawns had appropriated it. I could imagine them gathering there at dusk, their children swaying creakily on the swings as the women planted sunflower seeds and murmured over the day's events. It was slightly criminal, an unfounded claim made by people who were not prospering but only getting by, and as such the property had passed beyond reclamation. To own this parcel of land you would have to wrest it back from those who had learned to care for it. If you leveled their tiny works and put up a new house you would be an invader, not much different from a colonial, and the land would be tainted until your house fell down again. This suburban quarter-acre had returned to its wilder purpose, and could not be redomesticated without a fight that would leave the victor's hands stained.

I feel like I’m on holy ground here, do you?' she called to the crowd through her mic. 'Special spot, special spot,' somebody called back. They were not wrong: what happened here in a mountainous backwater of a colonial outpost had gathered enough momentum to shift the course of history. Shepherd told the story of the anonymous woman who was said to have started the first trash house fire on the night of December 27, 1831. 'Yes, it led to her death,' she said, 'but it gave birth to abolition within the British Empire. I’m going to rename her tonight. Guess what I’m going to name her? ‘Fire.’ Tonight we christen ‘Fire.’ This time we want to have the flames of passion in our hearts. As I look across the hills, I can almost see the fires lit in 1831. I believe the hills were joyful that night as they witnessed our ancestors stand against oppression and torture.' Her voice rose: 'Ancestors, we see you! We hear you every time we sing or dance. Everything we do, the roots are in what our ancestors did to survive.

A curious colony of mountaineers has long been enclosed within that small flat London district of Soho.  Swiss watchmakers, Swiss silver-chasers, Swiss jewellers, Swiss importers of Swiss musical boxes and Swiss toys of various kinds, draw close together there.  Swiss professors of music, painting, and languages; Swiss artificers in steady work; Swiss couriers, and other Swiss servants chronically out of place; industrious Swiss laundresses and clear-starchers; mysteriously existing Swiss of both sexes; Swiss creditable and Swiss discreditable; Swiss to be trusted by all means, and Swiss to be trusted by no means; these diverse Swiss particles are attracted to a centre in the district of Soho.  Shabby Swiss eating-houses, coffee-houses, and lodging-houses, Swiss drinks and dishes, Swiss service for Sundays, and Swiss schools for week-days, are all to be found there.  Even the native-born English taverns drive a sort of broken-English trade; announcing in their windows Swiss whets and drams, and sheltering in their bars Swiss skirmishes of love and animosity on most nights in the year.

Physician, professor, and author Atul Gawande tells of a doctor working at a nursing home who persuaded its administrator to bring in dogs, cats, parakeets, a colony of rabbits, and even a group of laying hens to be cared for by the residents. The results were significant. “The residents began to wake up and come to life. People who we had believed weren’t able to speak started speaking. … People who had been completely withdrawn and nonambulatory started coming to nurses’ station and saying, ‘I’ll take the dog for a walk.’ All the parakeets were adopted and named by the residents.”5 The use and need for psychotropic drugs for agitation dropped significantly, to 38 percent of the previous level. And “deaths fell 15 percent.” Why? The architect of these changes concluded, “I believe that the difference in death rates can be traced to the fundamental human need for a reason to live.”6 Gawande goes on to ask “why simply existing—why being merely housed and fed and safe and alive—seems empty and meaningless to us. What more is it that we need in order to feel that life is worthwhile? The answer … is that we all seek a cause beyond ourselves.

Stenham had always taken it for granted that the dichotomy of belief and behavior was the cornerstone of the Moslem world. It was too deep to be called hypocrisy; it was merely custom. They said one thing and they did something else. They affirmed their adherence to Islam in formulated phrases, but they behaved as though they believed, and actually did believe, something quite different. Still, the unchanging profession of faith was there, and to him it was this eternal contradiction which made them Moslems. But Amar’s relationship to his religion was far more robust: he believed it possible to practice literally what the Koran enjoined him to profess. He kept the precepts constantly in his hand, and applied them on every occasion, at every moment. The fact that such a person as Amar could be produced by this society rather upset Stenham’s calculations. For Stenham, the exception invalidated the rule instead of proving it: if there were one Amar, there could be others. Then the Moroccans were not the known quantity he had thought they were, inexorably conditioned by the pressure of their own rigid society; his entire construction was false in consequence, because it was too simple and did not make allowances for individual variations.

Bannon pounds relentlessly at what he calls the Big Steal—the claim that Biden stole the 2020 election—while the Democrats call that the Big Lie. And it is a big lie, a dangerous one. But is it the Big Lie? Bigger, say, than trickle-down economics? Bigger than “tax cuts create jobs”? Bigger than infinite growth on a finite planet? Bigger than Thatcher’s double whammy of “There is no alternative” and “There is no such thing as society”? Bigger, for that matter, than Manifest Destiny, Terra Nullius, and the Doctrine of Discovery—the lies that form the basis of the United States, Canada, Australia, and every other settler colonial state? If we can stand to look at the Shadow Lands even for a moment, it becomes clear that we are ensnared in a web of life-annihilating lies and that whatever the Mirror World is on about this week is neither the biggest lie nor the one with the highest stakes. It’s entirely possible that Bannon and Wolf’s war on reality is just what happens when so many of the big lies that built the modern world visibly crumble. As the house collapses, some people choose to take flight into full-blown fantasy, sure—but that doesn’t mean that the rest of us who were also born and raised in that house are guardians of the truth.

A SOLAR OASIS Like everywhere else in Puerto Rico, the small mountain city of Adjuntas was plunged into total darkness by Hurricane Maria. When residents left their homes to take stock of the damage, they found themselves not only without power and water, but also totally cut off from the rest of the island. Every single road was blocked, either by mounds of mud washed down from the surrounding peaks, or by fallen trees and branches. Yet amid this devastation, there was one bright spot. Just off the main square, a large, pink colonial-style house had light shining through every window. It glowed like a beacon in the terrifying darkness. The pink house was Casa Pueblo, a community and ecology center with deep roots in this part of the island. Twenty years ago, its founders, a family of scientists and engineers, installed solar panels on the center’s roof, a move that seemed rather hippy-dippy at the time. Somehow, those panels (upgraded over the years) managed to survive Maria’s hurricane-force winds and falling debris. Which meant that in a sea of post-storm darkness, Casa Pueblo had the only sustained power for miles around. And like moths to a flame, people from all over the hills of Adjuntas made their way to the warm and welcoming light.

But when I returned from the conference to the house where I live, which is not a bungalow but a two-storey colonial and in which, ever since I moved in, you have occupied the cellar, you were not gone. I expected you to have been dispelled, exorcised: you had become real, you had a wife and three snapshots, and banality is after all the magic antidote for unrequited love. But it was not enough. There you were, in your accustomed place, over by the shelf to the right of the cellar stairs where I kept the preserves, standing dusty and stuffed like Jeremy Bentham in his glass case, looking at me not with your former scorn, it's true, but with reproach, as if I had let it happen, as if it was my fault. Surely you don't want it back, that misery, those decaying buildings, that seductive despair and emptiness, that fear? Surely you don't want to be stuck on that slushy Boston street forever. You should have been more careful. I try to tell you it would have ended badly, that it was not the way you remember, you are deceiving yourself, but you refuse to be consoled. Goodbye, I tell you, waiting for your glance, pensive, regretful. You are supposed to turn and walk away, past the steamer trunks, around the corner into the laundry room, and vanish behind the twinset washer-dryer; but you do not move.

When I hit thirty, he brought me a cake, three layers of icing, home-made, a candle for each stone in weight. The icing was white but the letters were pink, they said, EAT ME. And I ate, did what I was told. Didn’t even taste it. Then he asked me to get up and walk round the bed so he could watch my broad belly wobble, hips judder like a juggernaut. The bigger the better, he’d say, I like big girls, soft girls, girls I can burrow inside with multiple chins, masses of cellulite. I was his Jacuzzi. But he was my cook, my only pleasure the rush of fast food, his pleasure, to watch me swell like forbidden fruit. His breadfruit. His desert island after shipwreck. Or a beached whale on a king-sized bed craving a wave. I was a tidal wave of flesh. too fat to leave, too fat to buy a pint of full-fat milk, too fat to use fat as an emotional shield, too fat to be called chubby, cuddly, big-built. The day I hit thirty-nine, I allowed him to stroke my globe of a cheek. His flesh, my flesh flowed. He said, Open wide, poured olive oil down my throat. Soon you’ll be forty… he whispered, and how could I not roll over on top. I rolled and he drowned in my flesh. I drowned his dying sentence out. I left him there for six hours that felt like a week. His mouth slightly open, his eyes bulging with greed. There was nothing else left in the house to eat.

I,” he said, a faint note of derision in his voice, “am the least favored scion of our ruling house, House Mara Sant.” He was from Brontes, then. Which might explain the eyes…she thought again of certain differences, and suppressed a shudder. “I am a Prince of the Blood,” he continued, sounding both embittered and proud, “third in line for the Dragon Throne, and grand nephew to the Emperor. Owing to a…political dispute, I am now also an exile. Presented with a choice between resigning my commission in the na-vy and leaving to become governor of a mining planet and staying to face my uncle’s as-sassins….” He shrugged slightly, as if the choice were of no consequence. “A…political dispute?” “I gambled,” he said bluntly. “I lost.” “You seem…sanguine,” she remarked, surprise blunting the instinct to guard her tongue. “He shouldn’t have let me live.” That anyone could discuss their own murder with such cold calculation horrified her. He horrified her. She chewed her lip, digesting all that he’d told her: not merely a naval officer, but a prince—and a maverick one at that. She wondered what he could have done. “So you see,” he finished, “I’m no more free than you.” He laughed, then, but without humor. “We can be prisoners together. I am en route to a wretched planet called Tarsonis to assume governorship and as you have no other, more pressing engagement, you are coming with me.

...supposing the present government to be overthrown, the limited choice of the Crown, in the formation of a new ministry, would lie between Lord Coodle and Sir Thomas Doodle--supposing it to be impossible for the Duke of Foodle to act with Goodle, which may be assumed to be the case in consequence of the breach arising out of that affair with Hoodle. Then, giving the Home Department and the leadership of the House of Commons to Joodle, the Exchequer to Koodle, the Colonies to Loodle, and the Foreign Office to Moodle, what are you to do with Noodle? You can't offer him the Presidency of the Council; that is reserved for Poodle. You can't put him in the Woods and Forests; that is hardly good enough for Quoodle. What follows? That the country is shipwrecked, lost, and gone to pieces (as is made manifest to the patriotism of Sir Leicester Dedlock) because you can't provide for Noodle! On the other hand, the Right Honourable William Buffy, M.P., contends across the table with some one else that the shipwreck of the country--about which there is no doubt; it is only the manner of it that is in question--is attributable to Cuffy. If you had done with Cuffy what you ought to have done when he first came into Parliament, and had prevented him from going over to Duffy, you would have got him into alliance with Fuffy, you would have had with you the weight attaching as a smart debater to Guffy, you would have brought to bear upon the elections the wealth of Huffy, you would have got in for three counties Juffy, Kuffy, and Luffy, and you would have strengthened your administration by the official knowledge and the business habits of Muffy. All this, instead of being as you now are, dependent on the mere caprice of Puffy!

The banishing of a leper seems harsh, unnecessary. The Ancient East hasn’t been the only culture to isolate their wounded, however. We may not build colonies or cover our mouths in their presence, but we certainly build walls and duck our eyes. And a person needn’t have leprosy to feel quarantined. One of my sadder memories involves my fourth-grade friend Jerry.1He and a half-dozen of us were an ever-present, inseparable fixture on the playground. One day I called his house to see if we could play. The phone was answered by a cursing, drunken voice telling me Jerry could not come over that day or any day. I told my friends what had happened. One of them explained that Jerry’s father was an alcoholic. I don’t know if I knew what the word meant, but I learned quickly. Jerry, the second baseman; Jerry, the kid with the red bike; Jerry, my friend on the corner was now “Jerry, the son of a drunk.” Kids can be hard, and for some reason we were hard on Jerry. He was infected. Like the leper, he suffered from a condition he didn’t create. Like the leper, he was put outside the village. The divorced know this feeling. So do the handicapped. The unemployed have felt it, as have the less educated. Some shun unmarried moms. We keep our distance from the depressed and avoid the terminally ill. We have neighborhoods for immigrants, convalescent homes for the elderly, schools for the simple, centers for the addicted, and prisons for the criminals. The rest simply try to get away from it all. Only God knows how many Jerrys are in voluntary exile—individuals living quiet, lonely lives infected by their fear of rejection and their memories of the last time they tried. They choose not to be touched at all rather than risk being hurt again.

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

She was frightened, brazen, timid, wanton, appalled by herself, unrepentant. Adultery lit her from within, like the ashen mantle of a lamp, or as if an entire house of gauzy hangings and partitions were ignited but refused to be consumed and, rather, billowed and glowed, its structure incandescent. That she had courted him; that she was simultaneously proud and careless of her pregnancy; that she would sleep with him; that her father had been an inflexible family-proud minor navy deskman; that her mother had married a laundromat entrepreneur; that by both birth and marriage she was above him in the social scale; that she would take his blood-stuffed prick into the floral surfaces of her mouth; that there had been a Jew she had refound in him; that her mind in the midst of love’s throes could be as dry and straight-seeking as a man’s; that her fabric was delicate and fragile and burned with another life; that she was his slave; that he was her hired man; that she was frightened—compared to these shifting and luminous transparencies, Angela was a lump, a barrier, a boarded door. Her ignorance of the affair, though all the other couples guessed it, was the core of her maddening opacity. She did not share what had become the central issue of their lives. She was maimed, mute; and in the eggshell-painted rooms of their graceful colonial house she blundered and rasped against Piet’s taut nerves. He was so full of Foxy, so pregnant with her body and body scents and her cries and remorses and retreats and fragrant returnings, so full of their love, that his mind felt like thin ice. He begged Angela to guess, and her refusal seemed willful, and his gratitude to her for permitting herself to be deceived turned, as his secret churned in sealed darkness, to a rage that would burst forth irrationally. “Wake up!

As they stand in the muck of the Cypress Swamp, black and thinly crusted, each Step breaking through to release a Smell of Generations of Deaths, something in it, some principle of untaught Mechanicks, tugging at their ankles, voiceless, importunate,— a moment arrives, when one of them smacks his Pate for something other than a Mosquitoe. “Ev’rywhere they’ve sent us,— the Cape, St. Helena, America,— what’s the Element common to all?” “Long Voyages by Sea,” replies Mason, blinking in Exhaustion by now chronick. “Was there anything else?” “Slaves. Ev’ry day at the Cape, we lived with Slavery in our faces,— more of it at St. Helena,— and now here we are again, in another Colony, this time having drawn them a Line between their Slave-Keepers, and their Wage-Payers, as if doom’d to re-encounter thro’ the World this public Secret, this shameful Core. . . . Pretending it to be ever somewhere else, with the Turks, the Russians, the Companies, down there, down where it smells like warm Brine and Gunpowder fumes, they’re murdering and dispossessing thousands untallied, the innocent of the World, passing daily into the Hands of Slave-owners and Torturers, but oh, never in Holland, nor in England, that Garden of Fools . . . ? Christ, Mason.” “Christ, what? What did I do?” “Huz. Didn’t we take the King’s money, as here we’re taking it again? whilst Slaves waited upon us, and we neither one objected, as little as we have here, in certain houses south of the Line,— Where does it end? No matter where in it we go, shall we find all the World Tyrants and Slaves? America was the one place we should not have found them.” “Yet we’re not Slaves, after all,— we’re Hirelings.” “I don’t trust this King, Mason. I don’t think anybody else does, either. Tha saw Lord Ferrers take the Drop at Tyburn. They execute their own. What may they be willing to do to huz?

Everything has already been caught, until my death, in an icefloe of being: my trembling when a piece of rough trade asks me to brown him (I discover that his desire is his trembling) during a Carnival night; at twilight, the view from a sand dune of Arab warriors surrendering to French generals; the back of my hand placed on a soldier's basket, but especially the sly way in which the soldier looked at it; suddenly I see the ocean between two houses in Biarritz; I am escaping from the reformatory, taking tiny steps, frightened not at the idea of being caught but of being the prey of freedom; straddling the enormous prick of a blond legionnaire, I am carried twenty yards along the ramparts; not the handsome football player, nor his foot, nor his shoe, but the ball, then ceasing to be the ball and becoming the “kick-off,” and I cease being that to become the idea that goes from the foot to the ball; in a cell, unknown thieves call me Jean; when at night I walk barefoot in my sandals across fields of snow at the Austrian border, I shall not flinch, but then, I say to myself, this painful moment must concur with the beauty of my life, I refuse to let this moment and all the others be waste matter; using their suffering, I project myself to the mind's heaven. Some negroes are giving me food on the Bordeaux docks; a distinguished poet raises my hands to his forehead; a German soldier is killed in the Russian snows and his brother writes to inform me; a boy from Toulouse helps me ransack the rooms of the commissioned and non-commissioned officers of my regiment in Brest: he dies in prison; I am talking of someone–and while doing so, the time to smell roses, to hear one evening in prison the gang bound for the penal colony singing, to fall in love with a white-gloved acrobat–dead since the beginning of time, that is, fixed, for I refuse to live for any other end than the very one which I found to contain the first misfortune: that my life must be a legend, in other words, legible, and the reading of it must give birth to a certain new emotion which I call poetry. I am no longer anything, only a pretext.

You’re like a nuclear missile, you’re dropped somewhere and cause devastation all around. You’ve always been that way. And I figured you’d come here and just fucking destroy everything that stood against me, like you do all the time. I wanted to tell you, I really did, but I couldn’t. I couldn’t risk you saying no, to the whole plan going out the window.” I got off Galahad, who adjusted his suit, but didn’t bother getting back to his feet. “Do you even know what Simon was here for?” “No, although we will. A few years in a dungeon will loosen his tongue a little.” “I never thought you’d be on the receiving end of my anger,” I said softly. “I always thought you’d be honest with me. That you knew how I felt after leaving Merlin, leaving behind the lies and manipulations. But I was wrong. You’re just shittier at it than he was.” “I have more important things to do than lament whatever has broken in our friendship,” he said, anger leaking from every syllable. “I think you should leave this city and this state.” “You’re having me kicked out?” Galahad shook his head. “I’ll be putting Bill Moon in charge of the investigation into what happened here. We’ll make things more palatable for the humans living here, and then we’ll be taking Simon back to Shadow Falls.” “And Rean?” “He has refused my aid and vanished with his remaining colony into the woods. Nine out of twenty-two died today, I doubt he wishes to involve himself with the affairs of anyone other than his colony.” “You lost two allies in space of a day and damaged your reputation as a ruler who takes care of his own. Congrats. You must be very proud.” “I think we’re done here,” he said and got back to his feet once more. I took a step toward him and I noticed something in his expression. Fear. But not fear of me, Galahad would never have been scared of me, but maybe the fear of what had been lost between us, and my anger evaporated, replaced with sadness. “Galahad, you should know something,” I said, gaining his attention as he walked off toward the house. He stopped at the open door and glanced back at me. “What is it?” “I’m not a nuclear bomb, I’m a scalpel. I cut away the tumors and diseased flesh that threatens to consume everything. So, you need to be very careful that during your reign, you don’t become something that requires my utmost attention.” And with that, I turned and walked away.

The house of leaves burst into full orange-yellow combustion, as the crowd stood up with the reflections shining on their faces and called back as a chorus; the gathered voices grew louder as the flames danced upward and filled the valley with light and shadows. 'Burn it down!' he said. 'Burn it down!' they said. 'BURN IT DOWN!

Complementing the imposing stone edifice of the Palace of Colonies were three “traditional” African villages, with houses built of bamboo and thatch in the Bangala style. Two of them were located along a large pool, with dugout canoes at the waterfront. The third village was away from the water in the trees. Palm trees and other tropical vegetation were planted in and around the villages to give them an air of authenticity. The European visitors were not allowed to enter the villages, but they could watch from behind iron fences, much as they would watch animals in a zoo. A sign proclaimed, “Do not feed the blacks. They are already being fed.

Quoting page 56-57: Most important for the content of immigration reform, the driving force at the core of this movement, reaching back to the 1920s, were Jewish organizations long active in opposing racial and ethnic quotas. These included the American Jewish Congress, the American Jewish Committee, the Anti-Defamation League of B’nai B’rith, and the American Federation of Jews from Eastern Europe. Jewish members of Congress, particularly representatives from New York and Chicago, had maintained steady but largely ineffective pressure against the national origins quotas since the 1920s. But the war against Hitler and the postwar movement against colonialism sharply changed the ideological and moral environment, putting defenders of racial, caste, and ethnic hierarchies on the defensive. Jewish political leaders in New York, most prominently Governor Herbert Lehman, had pioneered in the 1940s in passing state antidiscrimination legislation. Importantly, these statutes and executive orders added “national origin” to race, color, and religion as impermissible grounds for discrimination. Following the shock of the Holocaust, Jewish leaders had been especially active in Washington in furthering immigration reform. To the public, the most visible evidence of the immigration reform drive was played by Jewish legislative leaders, such as Representative Celler and Senator Jacob Javits of New York. Less visible, but equally important, were the efforts of key advisers on presidential and agency staffs. These included senior policy advisers such as Julius Edelson and Harry Rosenfield in the Truman administration, Maxwell Rabb in the Eisenhower White House, and presidential aide Myer Feldman, assistant secretary of state Abba Schwartz, and deputy attorney general Norbert Schlei in the Kennedy-Johnson administration.

I imagined a ball, visitors coming in from all over England, or perhaps a house party. Most of my idea of old houses had come from Downtown Abbey, and I imagined women in delicate Edwardian dresses headed for dinner, ropes of pearls and rubies looped around their thin necks. As if to accommodate my vision, I opened one of the doors to find a peacock-themed room, redolent with the fading colonial era.

When Lindqvist wrote “Exterminate All the Brutes,” it was the early 1990s, and the climate crisis was barely in his sightlines. He did not yet know that European powers and their settler colonial states would spend the next three decades effectively deciding to let continents where those “inferior races” reside burn and drown because, once again, the alternative interrupted the flow of limitless wealth accumulation. We must now ask this: What if full-blown fascism is not the monster at the door, but the monster inside the house, the monster inside us—even we whose ancestors have been victims of genocide?

Israel remains the biggest recipient of US aid, although the Jewish state is now less reliant on that aid than it once was. While this is true financially, it’s protected diplomatically by the US from a tsunami of global condemnation after decades of occupation and frequent wars on Gaza. US backing remains vital to Israel’s relative strength. Nonetheless, in 1981 US aid was equivalent to roughly 10 percent of Israel’s economy, but by 2020, at close to US$4 billion annually, it was down to around 1 percent.2 For this reason, Israel cares far less about even the mildest American pressure to curtail illegal Jewish colonies in the West Bank, attacks on Gaza, or house demolitions in East Jerusalem.

seemed to have any. Germany, according to Erzberger, was to utilize victory to gain control of the European continent for “all time.” All demands at the peace table were to be based on this premise for which three conditions were necessary: abolition of neutral states at Germany’s borders, the end of England’s “intolerable hegemony” in world affairs, and the breaking up of the Russian colossus. Erzberger envisioned a Confederation of European States analogous to the later Mandates system under the League of Nations. Some states would be under German “guidance”; others, such as Poland and the Baltic group annexed from Russia, would be under German sovereignty for “all time,” with possible representation but no voting power in the Reichstag. Erzberger was not sure which category Belgium would fit into, but in either case Germany was to retain military control over the entire country and over the French coast from Dunkirk down to and including Boulogne and Calais. Germany would also acquire the Briey-Longwy iron basin and Belfort in Upper Alsace which she had failed to take in 1870. She would also take the French and Belgian colonies in Africa. Morocco, curiously enough, was excepted as likely to be too much of a drain on Germany’s strength. No mention was made of England’s colonies, which suggests that Erzberger may have been considering a negotiated settlement with England. In reparations the vanquished nations were to pay at least 10 billion marks for direct war costs, plus enough more to provide veterans’ funds, public housing, gifts to generals and statesmen, and pay off Germany’s entire national debt, thus obviating taxes on the German people for years to come.

It was never established with any certainty if the death of his wife eight months after the wedding was caused by a malignant fever or a domestic accident. For him it meant his birth into history, for he had been a rich young gentleman from the colonies, dazzled by mundane pleasures and without the slightest interest in politics, but at that moment he became, with no transition, the man he would be for the rest of his life. He never spoke of his dead wife again, he never recalled her, he never tried to replace her. Almost every night of his life he dreamed about the house at San Mateo, and he often dreamed of his father and mother, his brother and sisters, but he never dreamed about her, for he had buried her at the bottom of a watertight oblivion as a brutal means of living without her.

The loft looked different in the daylight. The cushions against the window seat were a bright mango, the hand-embroidered pillows stitched with the same color in blossoming wildflowers. The artisan had painted floral designs on the dresser, on the wardrobe, and around the floor-length mirror. Outside, the rain had given way to verdant foliage and strong redbrick buildings, interspersed with colorful colonial row houses and Victorian homes.

II Duce had a megalomaniac vision of merging this territory with the colonies of Eritrea, Italian Somaliland, and Libya to forge an East African empire. Some five hundred thousand Ethiopians were sacrificed in a campaign infamous for its savage use of mustard gas.

This effectively blocked all trade in an attempt to starve the Bostonians into submission. John Adams and other local leaders were not all sure if other colonies would support their opposition to Parliament. It was Virginia’s House of Burgesses that responded by announcing a “Day of Fasting, Humiliation and Prayer” for their Massachusetts countrymen for June 1, 1774.

The Igbo are not starry-eyed about the world. Their poetry does not celebrate romantic love. They have a proverb, which my wife detests, in which a woman is supposed to say that she does not insist that she be loved by her husband as long as he puts out yams for lunch every afternoon. What a drab outlook for the woman! But wait, how does the man fare? An old villager once told me (not in a proverb but from real life): “My favorite soup is egusi. So I order my wife never to give me egusi soup in this house. And so she makes egusi every evening!” This is then the picture: The woman forgoes love for lunch; the man tells a lie for his supper! Marriage is tough; it is bigger than any man or woman. So the Igbo do not ask you to meet it head-on with a placard, nor do they ask you to turn around and run away. They ask you to find a way to cope. Cowardice? You don’t know the Igbo. Colonial rule was stronger than any marriage.

The siege of Beirut brought with it all the ancient terrors of sieges -- city gates broken, libraries burned down, fire dropped on defenders. A truly medieval event recalling these sieges of Jerusalem in 1099 and Acre in 1189. This siege also was a metaphor of confrontation between East and West and a fascinating symbol of the clash of self-definitions between settler-colonialism and native resistance. It was a mirage from the medieval age that bespoke, as sieges then often did, the most dreadful catastrophe that could befall people: the destruction of their city and their subsequent wanderings in search of shelter to house their passions and the outward expression of their culture. To Palestinians everywhere, the siege of Beirut became the most monumental event in their modern history -- even more monumental than the dismemberment of, and exodus from, Palestine in 1948. The Israelis tried everything during these siege. To starve the city. To bomb it to rubble. To terrorize its inhabitants with psychological warfare. To cut its water, medical, and food supplies.

30th. No trade yet; but our Traders came on board to-day and informed us the people had burnt four towns, so that to-morrow we expect Slaves off. “31st. Fair weather, but no trade yet; we see each night towns burning, but we hear the Sestro men are many of them killed by the inland Negroes, so that we fear this war will be unsuccessful. “The 2d of January. Last night we saw a prodigious fire break out about eleven o’clock, and this morning saw the town of Sestro burnt down to the ground, (it contained some hundred houses) so that we find their enemies are too hard for them at present; consequently our trade spoiled here, so that about seven o’clock we weighed anchor, as did also the three other vessels, to proceed lower down.” Here follows another relation taken from an original Journal of a Surgeon who sailed out of New-York, “Being on the Coast of Guinea at a place called Basalia, the Commander of the vessel, according to custom, sent a person on shore, with a present to the King, acquainting him with his arrival, and informing him they wanted a cargo of Slaves. The King promised to furnish them, and in order to do it, set out to war against his enemies; designing also to surprise some town, and take all the people prisoners: Some time after, the King sent them word, he had not yet met with the desired success, having been twice repulsed in attempting to break up two towns; but that he still hoped to procure a number of Slaves for them, and in this design persisted,

Early in 1583 Elizabeth granted Ralegh the use of Durham House, a “noble palace” on the Thames, formerly the London residence of the bishops of Durham.

Closer to home, the Netherlands’ colonial history was evident on the country’s dining tables and restaurant menus, with Indonesian cuisine offering a rare bright spot among otherwise dire food options. It was common for family celebrations or corporate events to involve a rijsttafel (‘rice table’), a lavish banquet consisting of dozens of gelatinous Indonesian dishes displayed on a vast table. Just as no British town could be complete without an Indian curry house, most Dutch towns had at least one restaurant offering peanut soup, chicken satay and spicy noodles. Nasi goreng (fried rice) and bami goreng (fried noodles) were as well known to Dutch diners as chicken masala and naan bread were to the British. After centuries of trade with Indonesia, the Dutch had developed an abiding obsession with coffee, with an expensive coffee machine an essential feature of even the scruffiest student house. Surinamese food, which I’d never even heard of before moving to the Netherlands, was also popular. The Dutch had left their mark on the world, and the world had returned the favour.

We can set up sun parasols over the chairs to shield us while we have our drinks.” “That sounds very nice.” Perveen would have preferred to speak to Cora away from the villa. She hadn’t felt safe when she’d met the nawab. “Shall we go up to the veranda and tell Oshadi?” “Just a sec.” Cora went back into the cabana through the open door and came out with the cowbell. Swiftly, she loped a hundred feet or so toward the house and rang the bell vigorously. After a moment, a young man in blue began running down the lawn toward them. Using her hands, Cora instructed him to drag the chairs close to where water lapped the sand and raise the umbrellas. The only words she spoke were about choices of drinks. To Perveen, she said, “I like my orange juice with a splash of champagne. How about you?” “I’m a dreadful bore,” Perveen apologized. “Because of this heat, I’m craving plain water.” “Any ice?” Cora asked. “A luxury indeed!” Perveen said with a nod, repeating the same to the young man. They settled in their chairs as the manservant went off. There was an awkward silence, so Perveen began. “Let me just say that I’m sorry about the last time we were together. I felt wretched after I spoke with you at my office.” “Have you changed your mind about representing me, then?” Perveen hesitated, because she couldn’t lie outright. “I would like to know more about the hospital committee from you. In the brief time I spoke with your husband, he mentioned that there wasn’t enough support from the women’s husbands. I want to know who is involved at this point.” And who might have attended the party where Sunanda was attacked. The begum bit her lip, smearing a bit of red onto the bottom of a front tooth. “You’ll have to ask them yourself, because they won’t answer my calls.” “Do you mean—the ladies on the committee?” “Of course!” Cora’s voice was impatient. “My title might be Princess, but the white ladies in this town have made it clear I’m from the wrong place.” “Australia is respected enough by Britain to have had dominion status since 1901!” Perveen didn’t add that she thought the privilege had been given to Australia, rather than India, because of racism. “I keep my mouth shut around them about my own family, just as I do about my dancing and singing career,” Cora said glumly. “So it must be that they are thinking about Australia being founded as a penal colony. Australia is where men are supposed to go for horses—but not wives.” “Look, there’s the bearer coming!” Perveen said. After the bearer had handed off their drinks, she told Cora, “I also felt like an outsider at the tea party. I heard

Advantages Philadelphia Has Over New York: Fairmount Park (more than four times bigger and better than Central Park). The park’s colonial houses: Strawberry Mansion, Lemon Hill, Belmont Mansion. The weeping cherry trees of George’s Hill, the Playhouse in the Park, Robin Hood Dell. Hoagies (more than four times better than heroes). Steak sandwiches (they don’t make them here the way they do at home: layers of paper-thin beef smothered in grilled onions; melted cheese, optional; catsup, yet another option!). People who wait for you to get off the subway before they try to get on. Smoking on the subway platform. Row houses. The Philadelphia Orchestra. Mustard pretzels with mustard (in New York—would you believe?—they sell mustard pretzels plain). Red and white police cars so you can shout, “Look out, the red devil’s coming!

A Fearful Demagogue SAVARKAR AND THE MUSLIM QUESTION AS I SUGGESTED in the introduction, only a kaleidoscopic view gives us the full picture of Savarkar’s life and thought. This is particularly important when approaching the development of his anti-Muslim views, which have over the last century become the normative views of the current Hindu right wing. In this chapter, I will weave together not one, not two, but six different strands of Savarkar’s anti-Muslim braid.1 The first strand is the Gandhi-helmed anticolonial nationalist movement in India in the post-World War I period when the colonial government put out yet another “reform” package. The second is the Caliphate as a theory, mourned ideal, and practice in its last iteration in Ottoman and Republican Turkey. The third takes us to the debates in India about the Caliphate, referred to as Khilafat in India, and, relatedly, the discussions of the proposed hijrat (migration) to Afghanistan in India among Muslim intellectuals, leaders, and businessmen.2 The fourth strand returns us to Turkey and Mustafa Kemal’s abolition of the Caliphate in 1924. In the fifth we follow, in summary, the progress of the Indian Khilafat movement (the only such movement in the world). The sixth is the immediate cause for Savarkar’s expostulations, namely his anger about Gandhi’s support for the Khilafat movement. Savarkar, from house arrest, attacked virtually every iteration of the ideas and events laid out above—the idea of the Khilafat, the movement and its leaders, Gandhi, Muslims, and all Hindus who supported Khilafat. While he did not criticize the reform package, he insisted that Muslims were taking advantage of it. Once I trace the trajectory of each of these strands, I will move on to what Savarkar had to say about the Muslim question. I do this for two reasons. First, the strands allow us a broader look at the regional, national, and global context that framed Savarkar’s views. Second, Savarkar’s views about Muslims build on all of these strands, especially the way in which the Khilafat movement revealed for him the fundamental disloyalty of Muslims to India. But this was not all, for he came to see Muslims as a monolithic community that was defined as much by its proclivity for violence as by its foundational claims for a distinctive—and exclusive—political sovereignty of its own. In both cases, he felt lay extraordinary dangers for Hindus.

The Palestine Government is serving five masters. It tries to please all at the same time: the Arabs, the Jews, the Colonial Office, the Permanent Mandate’s Commission and the questioning members of the British House of Parliament. It is thus one of the most perplexed governments in the world. It has no heart or will of its own…Normally it is supposed to follow the dictates of the Colonial Office, but it easily becomes swayed by questions which are asked in the House of Commons by Jewish members or sympathizers, finally coming up against what the Permanent Mandate’s Commission may approve or disapprove. As I read this I thought of the striking similarities with the present situation in Palestine as regards Britain.

A great number of Americans have made the same startling discovery that Francis Dane did: They are related to witches. American presidents descend from George Jacobs, Susannah Martin, and John Procter. Nathan Hale was John Hale’s grandson. Israel “Don’t Fire Until You See the Whites of Their Eyes” Putnam was the cousin of Ann Putnam. Oliver Wendell Holmes and Louisa May Alcott descended from Samuel Sewall; Clara Barton from the Townes; Walt Disney from Burroughs. (In a nice twist, the colonial printer who founded the American Antiquarian Society, where Cotton Mather’s papers reside today, was also a Burroughs descendant.) The Nurse family includes Lucille Ball, who testified before an investigator from the House Un-American Activities Committee. (Yes, she had registered with the Communist Party. No, she was not a Communist. In 1953, a husband leaped to a wife’s defense: “The only thing red about Lucy is her hair,” Desi Arnaz explained,

Deutschland über alles (The Sonnet) If the germans have no right to take pride in their past, neither do the british or the americans. In fact, the scale of british and american atrocities, surpasses the SS many folds. 'Deutschland über alles' is 'jingle bells', compared to british and american holocaust. Yet germany had the human decency to dump its horrific national anthem, while colonial pride is still dominant, across much of america and england. Radical inhumanity warrants radical reparations, a concept yet foreign to Buck House and Uncle Sam. When you are the largest manufacturer of massacre, making amends should be your existential anthem.

To divide, and thus to destroy, is the first political maxim in attacking those, who are powerful by their union. He certainly is not a wise man, who folds his arms, and reposes himself at home, viewing, with unconcern, the flames that have invaded his neighbor’s house, without using any endeavors to extinguish them.

soon become economically unviable for the British to continue in India. He’d underlined his analysis with a colourful remark that had stayed with her: ‘Running a colonial enterprise is like raising an elephant. It’s hard work, costs a fortune, and sooner or later the elephant craps on your head.

So insignificant were the towns, that in earl times legislation was necessary to compel them to have "ordinaries" for passing strangers. Some of the houses in the New Jersey villages were of wood, but brick was the most usual material.

In discussing the question of the effect of Jewish Settlement on the Arab it is essential to differentiate between the P.I.C.A. colonisation and that of the Zionist Organisation. In so far as the past policy of the P.I.C.A. is concerned, there can be no doubt that the Arab has profited largely by the installation of the colonies. Relations between the colonists and their Arab neighbours were excellent. In many cases, when land was bought by the P.I.C.A. for settlement, they combined with the development of the land for their own settlers similar development for the Arabs who previously occupied the land. All the cases which are now quoted by the Jewish authorities to establish the advantageous effect of Jewish colonisation on the Arabs of the neighbourhood, and which have been brought to notice forcibly and frequently during the course of this enquiry, are cases relating to colonies established by the P.I.C.A., before the Keren-Hayesod came into existence. In fact, the policy of the P.I.C.A. was one of great friendship for the Arab. Not only did they develop the Arab lands simultaneously with their own, when founding their colonies, but they employed the Arab to tend their plantations, cultivate their fields, to pluck their grapes and their oranges. As a general rule the P.I.C.A. colonisation was of unquestionable benefit to the Arabs of the vicinity. It is also very noticeable, in travelling through the P.I.C.A. villages, to see the friendliness of the relations which exist between Jew and Arab. It is quite a common sight to see an Arab sitting in the verandah of a Jewish house. The position is entirely different in the Zionist colonies.

After a hasty, vague explanation to a wide-eyed Kelli, I left her to sort out Lady Gaga, while I threw on some clean sweats, and dashed out of the apartment. I took the stairs two at a time and ran along the circular asphalt driveway separating my garage apartment from the white colonial, two-story house, its pool and hot tub. I sprinted to where the driveway meets the street. Richard’s new green Prius was pulling in, his salute to the environment.

I do not like to think too much on this Africa. It is too large and too empty,” he said. “People like De Buys, they astonish me with their courage – or perhaps it is a lack in them; they cannot imagine. I think that is one way to be not afraid: in a covered wagon looking at the piece of the horizon your mind can hold, and do not suffer thoughts about endless lands and unknowable things.

The land list of 1625 specified that he had a 200 acre grant in this vicinity. Perhaps, he was established here well before the massacre. When the Indians descended on his place, he must have been away, for his wife stood her ground as she did later when the Colony officials sought to force her to vacate the now isolated post. It is reported that "Mistress Proctor, a proper, civill, modest gentlewoman ... ["fortified and lived in despite of the enemy"] till perforce the English officers forced her and all them with her to goe with them, or they would fire her house themselves, as the salvages did when they were gone....

Yeardley continued for some time as commander of the hundred. He held court, made land grants, and conducted other Colony business here, perhaps, in "the now mansion house of mee the said George Yeardley in Southampton Hundred.

Within 15 days Dale had impaled 7 acres of ground and then set to work to build at each of the 5 corners of the town "very strong and high commanders or watchtowers, a faire and handsome Church, and storehouses." It was not until then that he turned to the matter of houses and lodgings for "himself and men." Two miles inland he built a strong pale some 2 miles in length which ran from river to river making an island of the neck on which Henrico stood. Presumably this palisade faced a ditch hence the term—"trench and pallizado." Hamor related in 1614 that in 4 months he had made Henrico "much better and of more worth then all the work ever since the Colonie began.

Upon all the new settlements the Spaniards make, the first thing they do is build a church,” wrote the British captain Thomas Walduck in 1708. “The first thing the Dutch do upon a new colony is to build them a fort, but the first thing the English do, be it in the most remote part of the world, or amongst the most barbarous Indians, is to set up a tavern or drinking house.

Havana could almost be thought of as three separate cities. It is comprised of Old Havana, which is the central part of the city, Vedado, which was the expansion of the central part, and now the newer outlying suburban areas that extend beyond the earlier boundaries. Although the epidemic of 1649 killed many and sickened a third of the city’s population, during the Colonial years Havana remained larger than either Boston or New York City. During this era, at different times the French and British invaded Havana. The Battle of Havana was a military action which lasted from March to August of 1762, as part of the Seven Years' War. The British occupied and ruled the city for just one year before trading Cuba for Florida. When Spain regained control in 1763, it took steps to prevent Britain from returning, by sturdily fortifying the city with massive stone walls and castles. In the 19th Century, the city prospered and became a center for the arts, fashion and wealth. Theaters, fashion houses and mansions were built and Havana became known as “The Paris of the Antilles.

In the nights though, I couldn't help but weave the golden cloth of my dreams. Each stitch from heart to thought, and thought to heart, was painful to bear, even if it was joyous at times. Because each thread was fraught with the fears of being broken midway, lost and never found again. Nida

Our neighbor, Hugo du Toit, was a very handsome Afrikaner, who, with his two sisters, was a close friend of Louis Botha, the first Prime Minister of the Union of South Africa, and also a close friend of General Jan Christiaan Smuts, the Prime Minister of the Union of South Africa from 1919 until 1924. He became a South African military leader during World War II. Although some accuse Smuts of having started apartheid, he later stood against it and was a force behind the founding of the United Nations. He is still considered one of the most eminent Afrikaners ever…. At his expansive farm house, Hugo had autographed photos of both men on his study wall. Parties were frequently held at my grandparents’ home and the thought of roasted turkeys and potatoes which Cherie had prepared, brings back warm memories of a delightful era, now lost forever.” The Colonial History of South Africa For many years South Africa was occupied primarily by Dutch farmers known as Boers who had first arrived in the Cape of Good Hope in 1652 when Jan van Riebeeck established the Dutch East India Company and later by British settlers who arrived in the Cape colony after the Napoleonic wars in the 1820’s, on board the sailing ships the Nautilus and the Chapman. For the most part the two got along like oil and water. After 1806, some of the Dutch-speaking settlers left the Cape Colony and trekked into the interior where they established the Boer Republics. There were many skirmishes between them, as well as with the native tribes. In 1877 after the First Boer War between the Dutch speaking farmers and the English, the Transvaal Boer republic was seized by Britain. Hostilities continued until the Second Boer War erupted in October of 1899, costing the British 22,000 lives. The Dutch speaking farmers, now called Afrikaners, lost 7,000 men and having been overrun by the English acknowledged British sovereignty by signing the peace agreement, known as the “Treaty of Vereeniging,” on May 31, 1902. Although this thumbnail sketch of South African history leaves much unsaid, the colonial lifestyle continued on for the privileged white ruling class until the white, pro-apartheid National Party, was peacefully ousted when the African National Congress won a special national election. Nelson Mandela was elected as the first black president on May 9, 1994. On May 10, 1994, Mandela was inaugurated as The Republic of South Africa's new freely elected President with Thabo Mbeki and F.W. De Klerk as his vice-presidents.

The drive for Quinn Buckley’s mansion appeared. She turned into the entranceway and came to a black wrought-iron gate with a small box standing at window level to her left. She opened the window and stuck her head out. “Taylor Jackson to see Mrs. Buckley, please.” There was no verbal acknowledgment, but after a few moments the massive gate creaked open. As Taylor maneuvered her car through the gates onto a narrow path, a deciduous forest swallowed her, beckoning and forbidding. The drive meandered through the woods for a few hundred feet. As she rounded a curve, the estate sprang into view. Even by Belle Meade standards, the property was massive. The plantation-style house was a white two-story washed-brick colonial with substantial columns forming a protected area that had been made into an elegant front porch. Four stone chimneys danced toward the sky. East and west wings abutted the main residence, and Taylor could see a separate five-car garage with a transom covered in ivy that led into the east wing. The west meandered into the woods, the architect finding natural beauty within his design. Black shutters blinked mournfully and the air seemed heavier as Taylor drove closer, as if the house itself was grieving. She

Two—the house was a two-story colonial and was still only a couple hundred more than an apartment. And three—I thought Kai would like it. It

If reading Ernest Hemingway’s A Moveable Feast should be of some consolation to an aspiring writer who has, in his days of frugality, at the city’s café India Co ee House, juggled spare coins to tip colonial-era liveried waiters; that he should return one cloudy afternoon four years later, and not bat an eyelid at the hiked rate card of the limited menu, to which mini meals have been added – then to set an alarm in his heart at the sight of a plate of mutton cutlet – a sight so plentiful that his eyes should fog – that his fat wallet should loosen up – handsome tips for halcyon days – that the sta beaming through their prickly taches should touch his table as one does a sacrament – a writer returns to a sodden time, a square feast on a sacred plate.

Half of the 102 people on the Mayflower made it through the first winter, which to me seemed amazing. How did they survive? In his history of Plymouth colony, Governor Bradford himself provides one answer: robbing Indian houses and graves.

When the British attacked Havana in 1762, Admiral de Hevia failed to scuttle the ships under his command. Thus, his ships fell into the hands of the British. The Admiral was returned to Spain where he was court-martialed, stripped of his titles and sentenced to house arrest for 10 years. Fortunately, he was pardoned three years later, on September 17, 1765. Reinstated he returned to active duty as the commander of the Marine Corps in Cadiz. He died seven years later on December 2, 1772, at Isla de León, Spain. Havana being under the rule of the British governor Sir George Keppel, the 3rd Earl of Albemarle, the British opened trade with their North American and Caribbean colonies, causing a dramatic transformation in the culture of Cuba, as well as bringing an increase to the population. Thousands of additional slaves were brought to the island under British rule, ostensibly to work on the new sugar plantations. The British occupation, however, didn’t last long, since the Seven Years’ War ended less than a year after the British arrived, and with the signing of the Peace of Paris Treaty the English agreed to surrender Cuba in exchange for Florida. In Britain, many people believed they could have done better, had they included Mexico and some of the colonies in South America, as part of the deal. The Florida Keys, not being directly connected to the Florida mainland, also remained in dispute, but it was not contested as long as free trade was permitted. After the deal was made with the British, Spain retained control of Cuba until after the secessionist movements were ended with the Treaty of Paris, signed on December 10, 1898. The United States Senate ratified the treaty on February 6, 1899. In 1793, many more slaves were imported into Cuba when French slave owners fled from Haiti during the Slave Rebellion, also known as the Haitian Revolution. This brought 30,000 white refugees and their slaves into Cuba. With their knowledge of coffee and sugar processing, they founded many new plantations. This period of the English occupation and French influx, although chronologically short, was when the floodgates of slavery were opened wide. It was at this time that the largest numbers of black slaves ever, were imported into the country.

Then, there was the issue of how the Act would be enforced; towards this, the Act included the following provision: “[T]o authorize and empower the officers of his Majesty's customs to enter and go into any house, warehouse, shop, cellar, or other place, in the British colonies or plantations in America, to search for and seize prohibited and un-customed goods, in the manner directed by the said recited acts, shall and may be granted by the said superior or supreme court of justice having jurisdiction within such colony or plantation respectively. . . .” That was a reference to the dreaded British “writ of assistance”, which allowed British authorities to conduct general searches of privately owned buildings and homes.

The townhouse was in a community called Waterview, a pretty green place with a common that had a gazebo and a fountain. The homes were red-brick colonial and beautiful. The townhouse Paxton had loved from the moment Kirsty showed it to her last year was in a cup-de-sac. Wisteria vines grew around the door, and Paxton remembered thinking how wonderful it would be to walk in and out in the springtime, when the wisteria would be in full bloom. It would be like walking through a wedding arch every day.

colonial style

In the American colonies, the first laborers were European indentured servants. When African laborers were forcibly brought to Virginia beginning in 1619, status was defined by wealth and religion, not by physical characteristics such as skin color. But this would change. Over time, physical difference mattered, and with the development of the transatlantic slave trade, landowners began replacing their temporary European laborers with enslaved Africans who were held in permanent bondage. Soon a new social structure emerged based primarily on skin color, with those of English ancestry at the top and African slaves and American Indians at the bottom. By 1776, when “all men are created equal” was written into the Declaration of Independence by a slaveholder named Thomas Jefferson, a democratic nation was born with a major contradiction about race at its core. As our new nation asserted its independence from European tyranny, blacks and American Indians were viewed as less than human and not deserving of the same liberties as whites. In the 19th and 20th centuries, the notion of race continued to shape life in the United States. The rise of “race science” supported the common belief that people who were not white were biologically inferior. The removal of Native Americans from their lands, legalized segregation, and the internment of Japanese Americans during World War II are legacies of where this thinking led. Today, science tells us that all humans share a common ancestry. And while there are differences among us, we’re also very much alike. Changing demographics in the United States and across the globe are resulting in new patterns of marriage, housing, education, employment, and new thinking about race. Despite these advances, the legacy of race continues to affect us in a variety of ways. Deeply held assumptions about race and enduring stereotypes make us think that gaps in wealth, health, housing, education, employment, or physical ability in sports are natural. And we fail to see the privileges that some have been granted and others denied because of skin color. This creation, called race, has fostered inequality and discrimination for centuries. It has influenced how we relate to each other as human beings. The American Anthropological Association has developed this exhibit to share the complicated story of race, to unravel fiction from fact, and to encourage meaningful discussions about race in schools, in the workplace, within families and communities. Consider how your view of a painting can change as you examine it more closely. We invite you to do the same with race. Examine and re-examine your thoughts and beliefs about race. 1

Another excellent expedient is to send colonies into one or two places, so that these may become, as it were, the keys of the Province; for you must either do this, or else keep up a numerous force of men-at-arms and foot soldiers. A Prince need not spend much on colonies. He can send them out and support them at little or no charge to himself, and the only persons to whom he gives offence are those whom he deprives of their fields and houses to bestow them on the new inhabitants. Those who are thus injured form but a small part of the community, and remaining scattered and poor can never become dangerous. All others being left unmolested, are in consequence easily quieted, and at the same time are afraid to make a false move, lest they share the fate of those who have been deprived of their possessions. In few words, these colonies cost less than soldiers, are more faithful, and give less offence, while those who are offended, being, as I have said, poor and dispersed, cannot hurt. And let it here be noted that men are either to be kindly treated, or utterly crushed, since they can revenge lighter injuries, but not graver. Wherefore the injury we do to a man should be of a sort to leave no fear of reprisals.

Artist colonies are notorious for breaking up marriages and housing affairs.

I was going on a motorbike with a friend of mine in my area [Shah Faisal Colony] and suddenly we saw a university students’ union van. At that time, the union was run by the Jama‘at-e-Islami [IJT]. It was very surprising because the jama‘atis never dared to enter our area. Then I saw one badmash [rogue] called Sayyid in the van. So I told my friend: ‘Maybe they are planning to do something to us, to attack us. There must be something wrong, we must follow them.’ So we followed them in the colony and they parked the van in front of a house and Sayyid and another badmash came out of the car and they had two large boris [gunny bags] that looked very heavy. Then they dumped these two bags in that house. […] I decided that we should check on them in the morning. I gathered all our friends, maybe 20, 30, in my house, and in the early morning, we surrounded their house. At eight o’clock, Sayyid came back with the van and they started uploading the bags. When they were about to upload the second one, Tipu [the most well known PSF militant] came and, you know, he had no patience in him. I had told everyone, ‘Let them complete their job and then we’ll do something.’ But after the first batch [was uploaded in the van], Tipu shouted ‘O, Sayyid!’ He was carrying a gun—we only had one gun, with maybe 20 bullets—and he started firing at Sayyid. Sayyid ran away and the other man ran away and we captured all those bags. They were full of pistols, Sten guns, knives… Hundreds of them… That is the day we became rich in Karachi, when we realised that we could conquer all Karachi. Jama‘at was vanished from Karachi University for a month. Not a single of them went outside because they knew that we had guns now. It was the first time that we saw so many guns. Then the thinkers, the political people [like him] realised that something is happening. How come they have that much and are bringing that many revolvers in Karachi University? [Nearly] 500 revolvers and Sten guns? What is happening? Everybody realised that things in Karachi were about to change.32

Naught but leaves brushed in the wind, stemming from the forest behind my house. Oh, and of course, the wildlife seized every chance to tell the stars who they were; they hooted, howled, and growled. And deep under the roots of trees in little holes lived rabbits, cuddling next to their young. All the while Mr. Ant and his colony were dragging a once boisterous Nocturnal Cicada to the nest; a feast for days! I suppose my daydreaming occasionally did extend into the night. I’ve spent countless hours I’ll never regain, but for the off-chance I was right just once, it was worth every second.

South Carolina was unique in early America for its black majority. No other Southern colony or state had a white minority until 1855, when Mississippi also earned that particular status. In 1822, Charleston housed 24,780 people, only 10,653 of whom were white.

Yet, as we shall see, public opinion in Great Britain, at least until the French became involved, seems to have been almost identical to that in the colonies, with perhaps 30 or 35 percent of the population broadly Tory in sympathy. The difference was that the colonial assemblies were elected on a wider franchise, and so were more representative of public opinion than the unreformed House of Commons.

Robert Clive, one of the architects of British India, got married in St Mary’s Church. But that was much later. The very first marriage recorded in the register, on 4 November 1680, is that of Elihu Yale with Catherine Hynmer. Yale was the governor of the Fort from 1687 to 1692. It was during his tenure that the corporation for Madras and the post of the mayor were created, and the supreme court, which evolved over time into the present-day Madras high court, was set up. But despite an eventful stint, Yale was sacked because he used his position for private profit—he was engaged in an illegal diamond trade in Madras through an agent called Catherine Nicks. Yet he stayed on in Madras for seven more years, having packed off his wife to England. He lived in the same house with Mrs Nicks, fathering four children with her, and a Portuguese mistress called Hieronima de Paivia, who also bore him a son. He finally returned to London in 1699, an immensely wealthy man. As he busied himself spending the money he had made in India, a cash-starved school in the American colony of Connecticut requested him for a donation. The Yale family had lived in Connecticut for a long time before returning to England in 1652 when Elihu Yale was three years old. So when the college sought financial assistance, he shipped across nine bales of exquisite Indian textiles, 417 books and a portrait of King George I. The school kept the books and raised £562 from his other donations and, in gratitude, decided to rename itself after him. Thus was born Yale University, with the help of ill-gotten wealth amassed in Madras.

these economic demands—for basic public services that work, for decent housing, for land redistribution—represent nothing less than the unfinished business of the most powerful liberation movements of the past two centuries, from civil rights to feminism to Indigenous sovereignty. The massive global investments required to respond to the climate threat—to adapt humanely and equitably to the heavy weather we have already locked in, and to avert the truly catastrophic warming we can still avoid—is a chance to change all that; and to get it right this time. It could deliver the equitable redistribution of agricultural lands that was supposed to follow independence from colonial rule and dictatorship; it could bring the jobs and homes that Martin Luther King dreamed of; it could bring jobs and clean water to Native communities; it could at last turn on the lights and running water in every South African township. Such is the promise of a Marshall Plan for the Earth. The

On Sunday we didn’t work at all. That was the Lord’s Day. As soon as we heard the drum beating, we knew it was time for church. We met at the house of Captain Myles Standish, the military leader of the colony. Then we lined up by threes and marched to church. Everybody in town was expected to go (even if they weren’t church members), and the service lasted all morning. Then after lunch (which they called dinner) we went back for three more hours!

One morning, as he sat at his desk, he heard the sound of a horse's hooves on the path outside his house. He stepped out on to the verandah. There, on a tall grey horse, sat Morgane. 'I've come to have my picture painted,' she said. She took off her hat and her long black hair cascaded below her shoulders. 'You said you would,' she added, before dismounting. She wore a pair of moleskin jodhpurs and a white shirt, open at the neck. Her skin was radiant from the African sun.

On Saturdays, we took long walks on Mount Carmel; we strolled through the old Arab section, mostly vacated by the original population and inhabited by many new immigrants. The notion of "old" sunk in here, as some roads, villages were ancient, not quaint, filthy and dilapidated. We visited old friends in the "maabarot," the make-shift, temporary colonies, on the outskirts of Haifa. My only aunt from Czernovitz, my Father's sister and her family were there for a short time. Of course, in time, people moved into permanent housing provided by the government.

I've got this problem, you see, and I thought that maybe you'd know what I should do about it." "Go on." "He's —" Amy was blushing now, head bent as she rolled and unrolled the hem of her apron between thumb and forefinger — "he's terribly handsome, you know." "You in love with him?" Leave it to Mira not to waste words.  "I . . . I think I might be." "Bleedin' hell Amy, you do have a problem." "I know.  And the thing is, he's engaged to someone else.  A colonial girl, down in Boston."  She looked up at Mira, her eyes desperate.  "I shouldn't be feeling this way, Mira.  He's not mine to dream over, he's not mine to think about, he's not mine, period — and yet I can't stop dreaming about him, I can't stop thinking about him, and just being in the same room with him is torment because I find myself wanting to do all these lustful, wicked things with him.  I'm wanton, Mira, the fruit of sin, and already I'm going the same route as —" "Oh, not this again, I won't hear it." "Mira, you know as well as I do that the circumstances of my birth are no secret!  This — this wantonness is just what Sylvanus always predicted for me, and it's all because I've got the blood of a —" Mira put up a hand.  "You say he's handsome?" "Yes." "Kind?" "Oh, yes — he defended me against my sisters, refused to let me slave over him, complimented me on my cooking, managed to trap Ophelia and Mildred into doing some work, and set an example at table last night over how he thinks I ought to be treated." "Well, hallelujah." "What?" "And you wonder why the hell ye're havin' lustful thoughts about him?!  Bleedin' hell, Amy, if I was in yer shoes, had a family like yours, and a man treated me like that, I'd be all over him like cream on milk." "Mira!" "Well, I would.  And ye know something?  I think that if he wants to treat ye nice, you damn well oughtta let him do it.  Ain't no one else in that house who does, and maybe the rest of 'em will learn by his example.  Hell, he might be a damned Brit, but if he can do that much for ye, then he's got my eternal gratitude.

While a 'cure' for HIV would, in effect, decrease Gilead's market share, PrEP not only allows for the capture of those who are HIV+ but has transformed all those who are not into consumers - market saturation as a way of life. Because of PrEP's prohibitive cost, many of those most impacted by HIV, namely young Black, Indigenous, and/or Latinx trans women and MSM as well as IV drug users, have limited, if any, access. The ongoing legacies of colonial medical disinformation swirls with transphobic epidemiology and the homicidal stigmatization of IV drug use that results in the uninterruption of the pandemic for some, while the end of AIDS is habitually proclaimed for others. In a lethal irony, it is the logic of the patent - the argument that innovation is only spurred by the security of private property - that replicates the virus and its differential death. Put plainly, the HIV cells of those taken without their informed consent or compensation, housed in the NIH reagent bank and also laboring in publicly funded labs that produced PrEP, are withheld from the same populations, and perhaps the same people from whom they were initially extracted. The theft of their viral labor helped grow Gilead's incalculable wealth, which includes $36.2 billion in earnings off Truvada alone.

but they would have anyway, no matter what he drove. “I have the day off tomorrow. And there are some other things I want you to see. I have a surprise.” He was trying to organize her introduction to Nashville, while keeping a hand in his work. And she knew they were playing a concert in six days. It had been sold out for months. He left her in the lobby, and she heard the Corvette roar off two minutes later, as she went upstairs. She had had a fabulous day so far, thanks to Chase. She changed into jeans and comfortable clothes for their time in the studio that night. And he said there would be plenty of food for everyone to eat. She couldn’t wait to see his house. She knew how much he loved it, and how important his home was to him. He talked about it a lot, and what a job it had been to renovate it. It was an old Colonial mansion on extensive grounds. It was part of an old plantation that had been divided into lots years before, and he had the main house and gardens closest to the house. The old slave quarters had been torn down when the property had been split up. She hardly had enough time to check her e-mails and change her clothes before it was time to pick her up. One of

the neighborhood was quiet, its colonial houses decaying in stoic dignity beneath the swaying palm trees.

My mother and I lived at my grandfather’s house, a Manhasset landmark nearly as famous as Steve’s bar. People often drove by Grandpa’s and pointed, and I once heard passersby speculating that the house must suffer from some sort of “painful house disease.” What it really suffered from was comparisons. Set among Manhasset’s elegant Gingerbread Victorians and handsome Dutch Colonials, Grandpa’s dilapidated Cape Cod was doubly appalling. Grandpa claimed he couldn’t afford repairs, but the truth was, he didn’t care. With a touch of defiance and a perverse pride he called his house the Shit House, and paid no attention when the roof began to sag like a circus tent. He scarcely noticed when paint peeled away in flakes the size of playing cards. He yawned in Grandma’s face when she pointed out that the driveway had developed a jagged crack, as if lightning had struck it—and in fact lightning had. My cousins saw the lightning bolt sizzle up the driveway and just miss the breezeway. Even God, I thought, is pointing at Grandpa’s house.

Our housing, food, clothing, and the rest are purchased in SHARES (Standard High-orbital Acquisition-units Recorded Electronically) so our Earth salaries just accumulate in the bank.  When we went back we had a lot of money to spend, and even on a luxury basis we couldn't go through it in six months.

The Christianity of Paine's day is not the Christianity of our time. There has been a great improvement since then. One hundred and fifty years ago the foremost preachers of our time would have perished at the stake. A Universalist would have been torn in pieces in England, Scotland, and America. Unitarians would have found themselves in the stocks, pelted by the rabble with dead cats, after which their ears would have been cut off, their tongues bored, and their foreheads branded. Less than one hundred and fifty years ago the following law was in force in Maryland: "Be it enacted by the Right Honorable, the Lord Proprietor, by and with the advice and consent of his Lordship's governor, and the upper and lower houses of the Assembly, and the authority of the same: "That if any person shall hereafter, within this province, wittingly, maliciously, and advisedly, by writing or speaking, blaspheme or curse God, or deny our Saviour, Jesus Christ, to be the Son of God, or shall deny the Holy Trinity, the Father, Son, and Holy Ghost, or the Godhead of any of the three persons, or the unity of the Godhead, or shall utter any profane words concerning the Holy Trinity, or any of the persons thereof, and shall thereof be convict by verdict, shall, for the first offense, be bored through the tongue, and fined twenty pounds to be levied of his body. And for the second offense, the offender shall be stigmatized by burning in the forehead with the letter B, and fined forty pounds. And that for the third offense, the offender shall suffer death without the benefit of clergy." The strange thing about this law is, that it has never been repealed, and is still in force in the District of Columbia Laws like this were in force in most of the colonies, and in all countries where the Church had power.

Though even those on the left, often in a one-sided fashion, hail the point that London’s bastard child in North America merits a salute because of its bringing of bourgeois democracy, this was more akin to burning down the house in order to roast the pig.

Settlers and migrants and the forcibly displanted get worried when Native people start talking about Land Back. What about their house? Where will they go? Unable to imagine any scenario other than what settler colonialism unleased on us, people assume that Land Back means evictions, relocations, and eliminations. In some cases, that might be appropriate... And although we are often, and I think reasonably, looking for change in ownership, at its core, Land Back means profoundly changing our relationship with land.

Gradually, the generals and several others, notably Secretary of State Tillerson, would communicate and share strategies for how to manage the sometimes challenging, sometimes downright irrational requests that would come out of the White House. Kori Schake described it this way: “I think what the people, particularly in the Pentagon, did was try and explain to the president and his top aides why things weren’t possible. There’s this beautiful saying in Portuguese. It’s what the Portuguese administrators in the colonies, like Brazil, used to answer when the government in Lisbon would ask them to do something that was undoable, inappropriate: ‘I obey, but I do not comply.’ And that, I think, is a lot of what happened. People weren’t saying, ‘No, I’m not going to pull troops out of Afghanistan.’ What they would say was ‘If we pull troops out of Afghanistan, here are the things that are going to happen. Are you comfortable with those outcomes?’ That’s a lot of how Jim Mattis, for example, handled his relationship with the president.

From the outside all seemed in order; closer examination revealed chaos. Cleanliness and order were the colony's first concern. But imagine a house in which the people and the food are freezing. Imagine a cow which is maintained like a rifle, but whose fodder is twelve versts away in a field. Imagine that the woods had been burned down and that new roofing or building material had to be bought in Porkhovo then you begin to have an idea of state economics.

The story goes our ancestors left Africa on Old Earth centuries ago, crossing a long-range jump gate to a distant arm of the Milky Way and settling the habitable worlds scattered across what they called the Tanganyika star cluster. They came to this world and named it Ile Wura, House of Gold, for its richness in natural resources. They settled on Tripoli V, the moon of a gas giant orbiting a gentle star. They settled on New KwaNdebele, Mawu-Lisa, Élysée Bleue, and several other planets and moons, building cities and nations that grew prosperous enough to compete with those on the older colonies closer to Sol.

No. I wouldn’t see what Mary saw until I’d been witness to the untimely decline of a generation of colleagues exhausted by the demands of jobs that never paid them enough, drowning in debt to care for children riddled with disorders that couldn’t be cured; and the cousins—and the best friend from high school—who ended up in shelters or on the street, tossed out of houses they could no longer afford; and until the near-dozen suicides and overdoses of fortysomething childhood classmates in a mere space of three years; and the friends and family medicated for despair, anxiety, lack of affect, insomnia, sexual dysfunction; and the premature cancers brought on by the chemical shortcuts for everything from the food moving through our irritable bowels to the lotions applied to our sun-poisoned skins. I wouldn’t see it until our private lives had consumed the public space, then been codified, foreclosed, and put up for auction; until the devices that enslave our minds had filled us with the toxic flotsam of a culture no longer worthy of the name; until the bright pliancy of human sentience—attention itself—had become the world’s most prized commodity, the very movements of our minds transformed into streams of unceasing revenue for someone, somewhere. I wouldn’t see it clearly until the American Self had fully mastered the plunder, idealized and legislated the splitting of the spoils, and brought to near completion the wholesale pillage not only of the so-called colony—how provincial a locution that seems now!—but also of the very world itself. In short, I wouldn’t see what she saw back then until I’d failed at trying to see it otherwise, until I’d ceased believing in the lie of my own redemption, until the suffering of others aroused in me a starker, clearer cry than any anthem to my own longing.

Meanwhile, the most frequent question I am casually asked about ants is, 'What do I do about the ones in my kitchen?' My answer is, Watch where you step, be careful of little lives, consider becoming an amateur myrmecologist, and contribute to their scientific study. Further, why should these wondrous little insects not visit your kitchen? They carry no disease, and may help eliminate other insects that do carry disease. You are a million times larger than each one. You could hold an entire colony in your cupped hands. You inspire fear in them; they should not in you. I recommend that you make use of your kitchen ants by feeding them and reflecting upon what you see, rather like an informal tour of a very foreign country. Place a few pieces of food the size of a thumbnail on the floor or sink. House ants are especially fond of honey, sugar water, chopped nuts, and canned tuna. A scout in close vicinity will soon find one of the baits and, to the degree the colony is hungry, run excitedly back to the nest. There will follow social behavior so alien to human experience that it might as well be on some other planet.

The motors of the Flying Express diminished to a low purr and the hull sank gradually until it hit the water, moving forward in the manner of an ordinary boat. Through the loudspeaker boomed the voice of the pilot: “Ladies and gentlemen, we are about to dock at Providence! Watch your step going ashore.” The Hardys and their friends filed onto the dock, and walked up into the quaint town with its gray-shingled houses. Souvenir shops and seafood restaurants lined the main street. Tourists milled around and mingled with the denizens of the Cape Cutlass artists’ colony—good-looking girls in slacks with wind-blown hair and suntanned men wearing beards and sandals.

The houses of the ruling and representative class were very different from those of the great majority of Virginians. When the traveller came to one of the widely separated gaps in the forest and found himself upon the borders of a great plantation, the estate presented the appearance of a small village. In the centre stood the house of the planter, around which were clustered the offices, all separate from the main building, the tobacco-houses, and the numerous huts of the negro quarters. In the fields the slaves were seen sawing wood and making clearings, or cultivating tobacco. Not far away the herds of cattle were at pasture, and the whole scene recalled an English farm.

In the long term,” wrote the English economist John Maynard Keynes, “we are all dead.” The Scottish Enlightenment learned a different lesson from the changes brought by union with England. Its greatest thinkers, such as Adam Smith and David Hume, understood that change constantly involves trade-offs, and that short-term costs are often compensated by long-term benefits. “Over time,” “on balance,” “on the whole”—these are favorite sentiments, if not expressions, of the eighteenth-century enlightened Scot. More than any other, they capture the complex nature of modern society. And the proof came with the Act of Union. Here was a treaty, a legislative act inspired not by some great political vision or careful calculation of the needs of the future, or even by patriotism. Most if not all of those who signed it were thinking about urgent and immediate circumstances; they were in fact thinking largely about themselves, often in the most venal terms. Yet this act—which in the short term destroyed an independent kingdom, created huge political uncertainties both north and south, and sent Scotland’s economy into a tailspin—turned out, in the long term, to be the making of modern Scotland Nor did Scots have to wait that long. Already by the 1720s, as the smoke and tumult of the Fifteen was clearing, there were signs of momentous changes in the economy. Grain exports more than doubled, as Scottish agriculture recovered from the horrors of the Lean Years and learned to become more commercial in its outlook. Lowland farmers would be faced now not with starvation, but with falling prices due to grain surpluses. Glasgow merchants entered the Atlantic trade with English colonies in America, which had always been closed to them before. By 1725 they were taking more than 15 percent of the tobacco trade. Inside of two decades, they would be running it. A wide range of goods, not just tobacco but also molasses, sugar, cotton, and tea, flooded into Scotland. Finished goods, particularly linen textiles and cotton products, began to flood out, despite the excise tax. William Mackintosh of Borlum saw even in 1729 that Scotland’s landed gentry were living better than they ever had, “more handsomely now in dress, table, and house furniture.” Glasgow, the first hub of Scotland’s transatlantic trade, would soon be joined by Ayr, Greenock, Paisley, Aberdeen, and Edinburgh. By the 1730s the Scottish economy had turned the corner. By 1755 the value of Scottish exports had more than doubled. And it was due almost entirely to the effect of overseas trade, “the golden ball” as Andrew Fletcher had contemptuously called it, which the Union of 1707 had opened.

She looked out the taxi window at the picturesque Creole cottages and brick Spanish Colonial houses on the way back to the bakery. Piper could understand why New Orleans was an attractive location for filming. The culturally rich neighborhoods and diverse locations, from bayou to big city, provided vivid backdrops. There were willing extras of all shapes, sizes, and ethnicities available, as well as state-of-the-art sound stages and plenty of skilled crew members. Piper also knew that Louisiana offered attractive tax incentives to the film industry to bring in business to New Orleans. The city was working hard to earn the moniker "Hollywood of the South.

Fortunately, such political theorists as England’s Blackstone and France’s Montesquieu had worked out on paper a solution. The government should consist of branches, chosen in different manners at different times for different terms of office, which would check and balance each other and would all have to agree before a proposition became law. Foreign theory and also American experience as it came down from the colonial era urged an executive, a legislature made up of two houses, and a judiciary.

It is inappropriate to call child protection "care" when experiences of the system are not "care"-like for everyone. "Care" essentializes the softening of a system that has a violent colonial history of genocide and ethnic cleansing, and has continued to feed its children into pipelines of homelessness and housing instability, poverty, prison and other problematic and violent systems. It fails to acknowledge that it is a system, one of which is plagued with the overrepresentation of Indigenous and Black children and families, a system built on white colonial racist values. "Care" as a word minimizes and erases the inequitable realities children, young people, families, and communities face across, not only the province of Ontario, but across the Nation. Child Protection System.

The New England household also needed a great deal of salt for domestic purposes. The typical colonial New England house—the New England saltbox—got its name from being shaped like the salt containers that were in every home. New Englanders slaughtered their meat in the fall and salted it. They ate New England boiled dinner, which was either salt cod or salt beef with cabbage and turnips. They also ate a great deal of salted herring, though they seem to have preferred lightly salted and smoked red herring, perhaps because of their limited salt supply. When these early settlers hunted, they would leave red herring along their trail because the strong smell would confuse wolves, which is the origin of the expression red herring, meaning “a false trail.

Having selected a site, Wollaston and his party built their house nearly in the centre of the summit of the hill, on a gentle westerly slope. It commanded towards the north and east an unbroken view of the bay and all the entrances to it; while on the opposite or landward side, some four or five miles away, rose the heavily-wooded Blue Hills. Across the bay to the north lay Shawmut, beyond the intervening peninsulas of Squantum and Mattapan. Wessagusset was to the south, across the marshes and creeks, and hidden from view by forest and uplands.

One of the Frenchmen who had been entertained at the house knew her, and a boat being manned to invite her aboard, she fled to Governor’s Island and the Frenchmen after her, where they found the governor and his family, who were all greatly surprised, as was the whole colony, when they learned the news.

To assure Sabbath observance in the Connecticut colony, the General Court required in 1668 that constables in every town “make search after all offenders.” The ruling specified that anyone who “shall keep out of the meeting house during the public worship unnecessarily, there being convenient room in the house,” would pay five shillings for each offense or sit in the stocks one hour. Not everyone in Lyme complied. Two years later the county court in New London heard “the complaint of the constable of Lyme concerning Mr. and Mrs. Ely, their profanation of the Sabbath and also contempt of authority.” The clerk summoned Richard Ely (1610–1684) together with his wife and “ye Negro servant Moses” to appear at the next court session in June 1670 to answer the charges.

In the early 1980s, historian Jon Halliday asked Genaro Carnero Checa, a radical Peruvian writer and frequent traveler to the DPRK who published a book on the country in 1977 entitled Korea: Rice and Steel, his honest opinion of North Korea. Checa replied, “They fought the North Americans; they have done incredible things in the economy; it’s the only Third World country where everyone has good health, good education and good housing.” Halliday then asked Checa about his view of North Korea as a poet. Checa said, “It is the saddest, most miserable country I’ve ever been in in my life. As a poet, it strikes bleakness into my heart.” Checa’s statements reflect what many in the Third World thought of North Korea during the Cold War era. On one hand, this small nation overcame Japanese imperialism, brought the mighty U.S. military to a standstill in a three-year war, and rapidly rebuilt itself into a modern socialist state. For many struggling peoples in the Third World that recently overcame decades of Western colonialism and imperialism, North Korea’s economic recovery and military prowess were justifiably admirable. On the other hand, the oppressiveness and brutality of the North Korean political system undermined the appeal of the DPRK’s developmental model to the Third World. The growing inefficiencies of North Korea’s economic system also became too obvious to ignore. In fact, Kim Il Sung’s Third World diplomacy may have furthered the DPRK’s domestic economic troubles. A former member of the North Korean elite, Kang Myong- do, said after his defection to South Korea that “excessive aid to Third World countries had caused an actual worsening of North Korea’s already serious economic problems.

But here come these people, the Rastas like the one who held her up now, who believe that Ethiopia is the true Holy Land and that Haile Selassie is the living God. Decrying the very foundation of their colonial education, preaching instead that whites are the ones who are inferior and wicked. Embracing her blackness had become unnatural to Patricia, and subsequently to Vera, but she wondered now why it seemed more natural to put lye acid on the roots of her hair than to let it grow the way she was born. She understood why her mother carried on so when she saw Rastas walking the same streets as her, why she sometimes would call the police if she saw one near their house. They were manifestations of a truth she didn’t want to face, and believed that if scorned enough could be permanently banished. Her mother didn’t want to hear that more of her ancestors came from Africa than from England. That she was idolizing and mimicking the masters who raped and beat her foremothers and forefathers. That slavery was not over, and they’d never truly be free unless they rejected everything they’d been taught to value. Even the white Jesus she worshipped so feverishly. That woman would never embrace Haile Selassie, a god who looked like them, when she was taught that blackness was the opposite of everything divine.

Notes of sandalwood, spice, vanilla, and incense expanded the nineteenth-century European perfumer’s palette, as did the aroma chemicals in their laboratories. While the colonial project was underway—and the prices of raw materials were driven down by the endless capacity to exploit human labor and the creation of new synthetic materials—Parisian perfume houses became the locus of Western olfactory culture. Perfume became a mode of sensory imaging of the Other and the fragrant material of the Orient. Most Western writing on perfume focuses on its capacity for transcendence or escape. Allures of luxury and the exotic nature of the materials described in purple, perfumed prose. This is what first drew me in, language that is lyrical, historic, romantic, and scientific, at once. There is inventive signature in the way independent perfumers describe their creations. Yet I often find the opulent, canonized, big-brand Western perfumes powdery as the dusts of conquest.

Laws were adjusted to serve plantation owners. The Virginia House of Burgesses and Governor had every reason strengthen them, as did the founders of South Carolina and other colonies in the Deep South. South Carolina’s plantation oligarchs created a caste system that so disenfranchised poor whites, they controlled all aspects of government. They imported “shipload after shipload of enslaved Africans whom they treated as f ixed possessions, like their tools or cattle, thereby introducing chattel slavery to the English world.

America" Loans Interest rates Endless advertisements Usury and deception Countless heavy bodies filled with fear Migrant, refugee, and illegal bodies that came escaping America’s oppression in their own countries… America Depression, anxiety, and pain relief pills A political, media, and institutional matrix of power ran by one lobby… Credit cards Bankruptcy Debts Drugs The homeless Racism Weapons Strict security measures Suffocating any attempt for any meaningful change under the pretext of the homeland security… America Sanctions imposed on this country and that, Internal psychological sanctions imposed on a majority of the naïve who believe themselves to be free… America Tasteless fruit, vegetables, meats, eggs, and cheeses, injected with hormones, sprayed with pesticides and many other carcinogenic substances… America Houses that look beautiful from the outside, inhabited by people who are mostly lonely, going through psychological or nervous breakdowns, or perhaps wrestling with depression or hysteria, the luckiest of them are on daily pills to help them adapt to the psychological and spiritual death surrounding them from all sides… America Fruitless trees and scentless flowers, as if as a punishment or a curse from heaven upon those who stole the land from its native people, after erasing most of them… America Bills Sad letters in the mail, mostly from companies and advertisers wishing you a delightful day and great consumption, encouraging you to solve your problems with more consumption, and reminding you that you may die abruptly of loneliness or the toxins that you consume, and therefore, you must seriously consider purchasing your casket and the plot under which you will be buried… [Original poem published in Arabic on August 27, 2024 at ahewar.org]

They drove into the residential area. The houses no longer looked the same to him. Whereas he would have categorized them as sort of humble in their opulence before—just big and grand and enough, not unwieldy in their extravagance, now they were a carnival show. The Craftsmans and Colonials and Federalists and Tudors of his youth were still there, but every third one had been razed to make way for something that looked like either a Frankenstein of architectural indecision or an effigy of an important building in another country: a huge expanse of a house that looked like an Italian palazzo or an English castle or the Taj Mahal or a Spanish villa made by someone who had only heard of those things but had never actually seen them. Or a mixed-media half-Tudor half-midcentury-modern disaster complete with a Texan ziggurat and a turret that made no sense. And the scale! Each lot of land in Middle Rock was inherently generous; the town code stated that houses have to sit on at least half an acre. The lots were still the same size, but now those houses were so large they encroached on the neighboring property lines. And the details were just atrocious: curling wrought-iron gates and shutters that couldn’t possibly work and stone-ish siding and my god, the columns: Corinthian, Doric, Ionic, tragic. Now here is a separate paragraph just for the doors. The doors on these homes were huge, at least two whole people high, like they led into a king’s chambers or the palace of an ancient ruin.

In every one of her dozens of colonies the whole world round, England and her owners toiled hard at being hated. In Ireland, they received their due.

Colonialism is like being the child of a neglectful parent

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to quote it. Keep your critics close to you, and you shall be cleansed without water and soap!’ ‘That is why the State housed you in colonies of government

Pitt the Elder, had been prime minister a generation before (1766-68). He was a manic-depressive, had had a mental breakdown in 1751 while a Cabinet minister (Paymaster General) and had withdrawn from public office for three years. While serving in the highest office, clear signs of mental instability were evident. He spent most of his prime ministership sequestered away in a small room in his house at Hampstead, trying to avoid his ministers and the pressures of governing. During his time, his Chancellor was doing his own thing, unwisely levying the taxes on the North American colonies that would eventually ignite the War of Independence.

There had to be something near racial parity in the early stages because setting up the infernal machine required at least as many Europeans as Africans. Consequently, the original contact language had to be not too far from the language of the slave owners. Because at this stage Europeans were teaching Africans what they had to do, the contact language had to be intelligible to native speakers of the European language. Because so many interactions were between Europeans and Africans, the latter would have much better access to that European language than at any later stage in plantation history. We should remember that Africans, unlike modern Americans, do not regard monolingualism as a natural state, but expect to have to use several languages in the course of their lives. (In Ghana, our house-boy, Attinga, spoke six languages-two European, four African-and this was nothing out of the ordinary.) But as soon as the infrastructure was in place, the slave population of sugar colonies had to be increased both massively and very rapidly. If not, the plantation owners, who had invested significant amounts of capital, would have gone bankrupt and the economies of those colonies would have collapsed. When the slave population ballooned in this way, new hands heavily outnumbered old hands. No longer did Europeans instruct Africans; now it was the older hands among the Africans instructing the new ones, and the vast majority of interactions were no longer European to African, the were African to African. Since this was the case, there was no longer any need for the contact language to remain mutually intelligible with the European language. Africans in positions of authority could become bilingual, using one language with Europeans, another with fellow Africans. The code-switching I found in Guyana, which I had assumed was a relatively recent development, had been there, like most other things, from the very beginning. In any case, Africans in authority could not have gone on using the original contact language even if they'd wanted to. As we saw, it would have been as opaque to the new arrivals as undiluted French or English. The old hands had to use a primitive pidgin to communicate with the new hands. And, needless to add, the new hands had to use a primitive pidgin to communicate with one another. Since new hands now constituted a large majority of the total population, the primitive pidgin soon became the lingua franca of that population. A minority of relatively privileged slaves (house slaves and artisans) may have kept the original contact language alive among themselves, thus giving rise to the intermediate varieties in the continuum that confronted me when I first arrived in Guyana. (For reasons still unknown, this process seems to have happened more often in English than in French colonies.) But it was the primitive, unstructured pidgin that formed the input to the children of the expansion phase. Therefore it was the children of the expansion phase-not the relatively few children of the establishment phase, the first locally born generation, as I had originally thought-who were the creators of the Creole. They were the ones who encountered the pidgin in its most basic and rudimentary form, and consequently they were the ones who had to draw most heavily on the inborn knowledge of language that formed as much a part of their biological heritage as wisdom teeth or prehensile hands.

Mainline American Protestantism, as is often the case, plodded wearily along as if nothing had changed. Like an aging dowager, living in a decaying mansion on the edge of town, bankrupt and penniless, house decaying around her but acting as if her family still controlled the city, our theologians and church leaders continued to think and act as if we were in charge, as if the old arrangements were still valid.

When anyone from seaboard or country caught leprosy, they left relatives and friends and went to Pratofungo to spend the rest of their lives waiting for the disease to devour them. There were rumours of great jollifications to greet each new arrival; from afar songs and music were to be heard coming from the lepers' houses till night-fall. Many things were said of Pratofungo, although no healthy person had ever been there; but all rumours were agreed in saying that life there was a perpetual party. Before becoming a leper colony the village had been a great place for prostitutes and visited by sailors of every race and religion; and the women there, it seemed, still kept the licentious habits of those times. The lepers did no work on the land. except for a vine-yard of strawberry grapes whose juice kept them the whole year round in a state of simmering tipsiness. The lepers spent most of their time playing strange instruments of their own invention, such as harps with little bells attached to the string, and singing in falsetto, and painting eggs with daubs of every colour as if for a perpetual Easter.

It is a remarkable irony that many of the best shows in London— Chicago, Oklahoma!—and even such harmless diversions as The Lion King and Beauty and the Beast—are imports from the colonies, while the homegrown productions include such luxurious twaddle as Mamma Mia!, Bombay Dreams, and Starlight Express. Brits who view’ American culture with disdain are the ones who must pay the freight here, being careful not to throw stones from inside their glass houses. Though it is doubtless a bitter pill to swallow, not everything that is idiotic, pandering, or unsophisticated originated in the land of the free and the home of Kenny G. Americans did not invent Cats.

Just about done here.” Kowalski sat cross-legged on the ground. Coiled at his feet was a spool of detonation cord threaded through cubes of C4. “It’s just like stringing popcorn.” “Remind me not to come over to your house for Christmas.” He shrugged. “Christmas is okay. It’s Fourth of July that scares most people away.” Painter could only imagine. Kowalski plus fireworks. Not a good combination.

Goodman moved into a sprawling colonial mansion, with five fireplaces and four master bedrooms, in the upscale neighborhood of Woodmere, next door to a country club. When he took his father to see the house, Isaac Goodman was astonished. “This,” he said, “was the kind of house I was a serf on, in Russia.

Rev. Frank T. Boone: "I was born in Nansemond County, Virginia. I was born free. We were members of the colonies. You know there were what is known as Free Colonies. They were Negros that had always been free. The first landing of Negroes in America, they claimed, formed a colony. The Negro men who came over, it is said, could buy their own freedom and a number of them did. But I didn't become free that way. My ancestors were a white man and an Indian woman. He was my great-grandfather. None of my family have been slaves as far back as I know. ...My grandmother on my fathers side owned slaves. The law was that colored people could own slaves but they weren't allowed to buy them. I don't know how many slaves my grandmother owned. I didn't know they were slaves until the War was over. I saw the colored people living in the little houses on the place but I did not know they was slaves. One morning grandmother went down to the quarters and when she came back she said to my aunt, 'Well, the slaves left last night.' And that was the first I knew of their being slaves.