John Africa Quotes

For law can be just or unjust. Dr. Huey P. Newton said, “The law must serve men; not men serve the law.” John Africa, founder of the MOVE Organization, said, “Just because it’s legal doesn’t make it right.

[I] would argue that native-born blacks are so vastly less "African" than actual Africans that calling ourselves 'African American' is not only illogical but almost disrespectful to African immigrants. Here are people who were born in Africa, speak African languages, eat African food, dance in African ways, remember African stories, and will spiritually always be a part of Africa -and we stand up and insist that we, too, are 'African' because Jesse Jackson said so?

the first human language emerged roughly 150,000 years ago in East Africa.

Brooke’s deputy, General Sir John Kennedy, observed of Churchill: “He is difficult enough when things are going badly, more difficult when nothing is happening, and quite unmanageable when all is going well.

Put yourself in the position of the hunter. That's what I have to do. Think of one of those nature films: a lion on the Serengeti plain in Africa. He sees this huge herd of antelope at a watering hole. But somehow—we can see it in his eyes—the lion locks on a single one out of those thousands of animals. He's trained himself to sense weakness, vulnerability, something different in one antelope out of the herd that makes it the most likely victim.

Much of [John Hanning] Speke's Journal of the Discovery of the Source of Nile is devoted to descriptions of the physical and moral ugliness of Africa's "primitive races," in whose condition he found "a strikingly existing proof of the Holy Scriptures." For his text, Speke took the story in Genesis 9, which tells how Noah, when he was just six hundred years old and had safely skippered his ark over the flood to dry land, got drunk and passed out naked in his tent. On emerging from his oblivion, Noah learned that his youngest son, Ham, had seen him naked; that Ham had told his brothers, Shem and Japheth, of the spectacle; and that Shem and Japheth had, with their backs chastely turned, covered the old man with a garment. Noah responded by cursing the progeny of Ham's son, Canaan, saying, "A slave of slaves shall he be to his brothers." Amid the perplexities of Genesis, this is one of the most enigmatic stories, and it has been subjected to many bewildering interpretations--most notably that Ham was the original black man. To the gentry of the American South, the weird tale of Noah's curse justified slavery, and to Spake and his colonial contemporaries it spelled the history of Africa's peoples. On "contemplating these sons of Noah," he marveled that "as they were then, so they appear to be now.

After the rise and decline of Greek civilisation and the Roman destruction of the city of Carthage, they made one area of the conquered territories into a province which they called Africa, a word derived from "afri" and the name of a group of people about whom little is known. At first the word applied only to the Roman colonies of North Africa. There was a time when all dark-skinned people were called "Ethiopians," for the Greeks referred to Africa as "the Land of the Burnt-face People".

Hao tried flagging down a couple of trucks that rumbled by. There was much cursing, and amid his frustration he ordered John to pursue one of the trucks with the pickup and cut it off. John simply sat there, nodding to the music that was playing loudly in the cab. He had either not understood the command or he had coolly decided to ignore it.

So instead of naming me Harmony or Mary, they agreed to let me decide...And then on my seventh birthday, my present was that I got to pick my name. Cool, huh? So I spent the whole day looking at my dad's globe for a really cool name. And so my first choice was Chad, like the country in Africa. But then my dad said that was a boy's name, so I picked Alaska.

the first human beings to speak language as we know it today lived in East Africa about 150,000 years ago.

Anger is an energy. It really bloody is. It’s possibly the most powerful one-liner I’ve ever come up with. When I was writing the Public Image Ltd song ‘Rise’, I didn’t quite realize the emotional impact that it would have on me, or anyone who’s ever heard it since. I wrote it in an almost throwaway fashion, off the top of my head, pretty much when I was about to sing the whole song for the first time, at my then new home in Los Angeles. It’s a tough, spontaneous idea. ‘Rise’ was looking at the context of South Africa under apartheid. I’d be watching these horrendous news reports on CNN, and so lines like ‘They put a hotwire to my head, because of the things I did and said’, are a reference to the torture techniques that the apartheid government was using out there. Insufferable. You’d see these reports on TV and in the papers, and feel that this was a reality that simply couldn’t be changed. So, in the context of ‘Rise’, ‘Anger is an energy’ was an open statement, saying, ‘Don’t view anger negatively, don’t deny it – use it to be creative.’ I combined that with another refrain, ‘May the road rise with you’. When I was growing up, that was a phrase my mum and dad – and half the surrounding neighbourhood, who happened to be Irish also – used to say. ‘May the road rise, and your enemies always be behind you!’ So it’s saying, ‘There’s always hope’, and that you don’t always have to resort to violence to resolve an issue. Anger doesn’t necessarily equate directly to violence. Violence very rarely resolves anything. In South Africa, they eventually found a relatively peaceful way out. Using that supposedly negative energy called anger, it can take just one positive move to change things for the better. When I came to record the song properly, the producer and I were arguing all the time, as we always tend to do, but sometimes the arguing actually helps; it feeds in. When it was released in early 1986, ‘Rise’ then became a total anthem, in a period when the press were saying that I was finished, and there was nowhere left for me to go. Well, there was, and I went there. Anger is an energy. Unstoppable.

Consider the great Samuel Clemens. Huckleberry Finn is one of the few books that all American children are mandated to read: Jonathan Arac, in his brilliant new study of the teaching of Huck, is quite right to term it 'hyper-canonical.' And Twain is a figure in American history as well as in American letters. The only objectors to his presence in the schoolroom are mediocre or fanatical racial nationalists or 'inclusivists,' like Julius Lester or the Chicago-based Dr John Wallace, who object to Twain's use—in or out of 'context'—of the expression 'nigger.' An empty and formal 'debate' on this has dragged on for decades and flares up every now and again to bore us. But what if Twain were taught as a whole? He served briefly as a Confederate soldier, and wrote a hilarious and melancholy account, The Private History of a Campaign That Failed. He went on to make a fortune by publishing the memoirs of Ulysses Grant. He composed a caustic and brilliant report on the treatment of the Congolese by King Leopold of the Belgians. With William Dean Howells he led the Anti-Imperialist League, to oppose McKinley's and Roosevelt's pious and sanguinary war in the Philippines. Some of the pamphlets he wrote for the league can be set alongside those of Swift and Defoe for their sheer polemical artistry. In 1900 he had a public exchange with Winston Churchill in New York City, in which he attacked American support for the British war in South Africa and British support for the American war in Cuba. Does this count as history? Just try and find any reference to it, not just in textbooks but in more general histories and biographies. The Anti-Imperialist League has gone down the Orwellian memory hole, taking with it a great swirl of truly American passion and intellect, and the grand figure of Twain has become reduced—in part because he upended the vials of ridicule over the national tendency to religious and spiritual quackery, where he discerned what Tocqueville had missed and far anticipated Mencken—to that of a drawling, avuncular fabulist.

I don't know how President Johnson can send troops to Vietnam. I don't see how he can send troops to the Congo. I don't see how we can send troops to Africa, and he can't send troops to Selma, Alabama." -John Lewis

Queen Wilhelmina of Holland entered the state of motherhood six times, but was never able to carry the child to maturity. All the science of Europe could not bring the child to birth. There was a dear lady in our congregation in South Africa who had formerly been a nurse to Queen Wilhelmina. Her son was marvellously healed when dying of African fever, when he had been unconscious for six weeks. Being a friend of the queen, she wrote the story of her son’s healing, and after some correspondence we received a written request that we pray God that she might be a real mother. I brought her letter before the congregation one Sunday night, and the congregation went down to prayer. And before I arose from my knees, I turned around and said, “All right mother, you write and tell the queen, God has heard our prayer; she will bear a child.” Less than a year later the child was born, the present Princess Julianna of Holland.

The ship was flagged to Panama, which meant that legally it was a floating piece of Panamanian territory, but of course Panama had neither the incentive nor the manpower to investigate a disappearance off the west coast of Africa. It is possible to disappear in the space between countries.

You could bring all the gods of the world into one place, and still they couldn’t abolish nuclear weapons or eradicate terrorism. They couldn’t end the drought in Africa or bring John Lennon back to life. Far from it—the gods would just break into factions and start fighting among themselves, and the world would probably become even more chaotic than it is now.

Britches,” John Cabot murmured. To Vanderbilt, he said in a low voice, “It’s fascinating—the connections of their speech with Elizabethan England, Scotland, and Ireland, as well as Africa, significantly. Their speech, the construction of their homes, their methods of farming, their musical instruments, all of it hardly evolved from earlier eras across oceans. Like a time capsule here in the hollows of the Blue Ridge.

The bad parts of the statute are not judicially severable, I consider, from the rest of its provisions that deal with imprisonment. Their roots are entangled too tenaciously in the surrounding soil for a clean extraction to be feasible. The conclusion to which I accordingly come is that we are left with no option but to declare those provisions as a whole to be constitutionally invalid on account of their objectionable overbreadth.

Eppure,-pensò,-chi mai potrebbe salvare l'umanità intera? Se anche tutte le divinità del mondo si incontrassero, non riuscirebbero a eliminare gli armamenti nucleari, né a estirpare il terrorismo. Né riuscirebbero a far cessare la siccità in Africa, e tantomeno a far tornare in vita John Lennon. Anzi, con ogni probabilità, si dividerebbero in fazioni e darebbero vita ad una lite furibonda. E il mondo precipiterebbe ancora di più nel caos.

Another bad cure is the sentence awkwardly stretched out by a "that" or "which" clause. For example, "Leaping from the couch he seized the revolver from the bookshelf that stood behind the armchair," or, "She turned, shrieking, throwing up her arms in terror at the sight of the gorilla that had arrive that morning from Africa, which had formerly been its home." What happens in such sentences, obviously, is that they tend to trail off, lose energy.

Trouble with arms is, everyone thought they were recession-proof, but they’re not. Iran–Iraq was an arms dealers’ charter, and they thought it would never end. Since then it’s been downhill all the way. Too many manufacturers chasing too few wars. Too much loose hardware being dumped on the market. Too much peace about and not enough hard currency. Our Dicky did a bit of the Serbo-Croat thing, of course – Croats via Athens, Serbs via Poland – but the numbers weren’t in his league and there were too many dogs in the hunt. Cuba’s gone dead, so’s South Africa, they make their own. Ireland isn’t worth a light or he’d have done that too. Peru, he’s got a thing going there, supplying the Shining Path boys. And he’s been making a play for the Muslim insurgents in the Southern Philippines, but the North Koreans are in there ahead of him and I’ve a suspicion he’s going to get his nose bloodied again.

After years of watching their patrimony squandered in this way, a large percentage of the [Niger] Delta's population feels abandoned by both national and local politicians, and has settled on illegal bunkering as the most direct way to ensure that they benefit from their own oil wealth. The trouble is that what started as activism has become an industry. In the words of one activist, 'It is becoming increasingly difficult to separate greed from grievance.

Usiwe na wasiwasi, Peter. Hizo ni hisia zangu tu. Huwezi kuwa mpelelezi. Lakini, kusema ule ukweli, ningependa sana kuonana na John Murphy. Kuna kazi binafsi ningependa kumpa. Wewe unatoka Afrika, hujawahi kumwona?” Debbie alizidi kumshtua Murphy. “Nani?” Murphy aliuliza huku akitabasamu. “John Murphy wa Afrika.” “Sijawahi kumwona. Mbona unamuulizia hivyo?” Debbie alitulia. Kisha akarusha nywele ili aone vizuri. “Nampenda sana!” “Kwa nini?” “Simpendi kwa mahaba, lakini.” “Ndiyo. Kwa nini?” “OK. Nampenda kwa kipaji chake. Alichopewa na Mungu, cha ujasusi. Kusaidia watu.” “Ahaa!” Murphy alidakia, sasa akifikiri sana. “Murphy ana mashabiki wengi hapa Meksiko bila yeye mwenyewe kujua, kwa sababu ya kupambana na wahalifu wa madawa ya kulevya – hasa wa huku Latino. Tatizo lake haonekani. Wengi hudhani ni hadithi tu, kwamba hakuna mtu kama huyo hapa duniani.” “Hapana! Murphy yupo! Ni mfanyabiashara maarufu huko Tanzania. Lakini ndiyo hivyo kama unavyosema ... Haonekani!

My reading has been lamentably desultory and immedthodical. Odd, out of the way, old English plays, and treatises, have supplied me with most of my notions, and ways of feeling. In everything that relates to science, I am a whole Encyclopaedia behind the rest of the world. I should have scarcely cut a figure among the franklins, or country gentlemen, in King John's days. I know less geography than a schoolboy of six weeks standing. To me a map of old Ortelius is as authentic as Arrowsmith. I do not know whereabout Africa merges into Asia, whether Ethiopia lie in one or other of those great divisions, nor can form the remotest, conjecture of the position of New South Wales, or Van Diemen's Land. Yet do I hold a correspondence with a very dear friend in the first named of these two Terrae Incognitae. I have no astronomy. I do not know where to look for the Bear or Charles' Wain, the place of any star, or the name of any of them at sight. I guess at Venus only by her brightness - and if the sun on some portentous morn were to make his first appearance in the west, I verily believe, that, while all the world were grasping in apprehension about me, I alone should stand unterrified, from sheer incuriosity and want of observation. Of history and chronology I possess some vague points, such as one cannot help picking up in the course of miscellaneous study, but I never deliberately sat down to a chronicle, even of my own country. I have most dim apprehensions of the four great monarchies, and sometimes the Assyrian, sometimes the Persian, floats as first in my fancy. I make the widest conjectures concerning Egypt, and her shepherd kings. My friend M., with great pains taking, got me to think I understood the first proposition in Euclid, but gave me over in despair at the second. I am entirely unacquainted with the modern languages, and, like a better man than myself, have 'small Latin and less Greek'. I am a stranger to the shapes and texture of the commonest trees, herbs, flowers - not from the circumstance of my being town-born - for I should have brought the same inobservant spirit into the world with me, had I first seen it, 'on Devon's leafy shores' - and am no less at a loss among purely town objects, tool, engines, mechanic processes. Not that I affect ignorance - but my head has not many mansions, nor spacious, and I have been obliged to fill it with such cabinet curiosities as it can hold without aching. I sometimes wonder how I have passed my probation with so little discredit in the world, as I have done, upon so meagre a stock. But the fact is, a man may do very well with a very little knowledge, and scarce be found out, in mixed company; everybody is so much more ready to produce his own, than to call for a display of your acquisitions. But in a tete-a-tete there is no shuffling. The truth will out. There is nothing which I dread so much, as the being left alone for a quarter of an hour with a sensible, well-informed man that does not know me.

You could bring all the gods of the world into one place, and still they couldn't abolish nuclear weapons or eradicate terrorism. They couldn't end the drought in Africa or bring John Lennon back to life. Far from it - the gods would just break into factions and start fighting among themselves, and the world would probably become even more chaotic than it is now. Considering the sense of powerlessness that such a state of affairs would bring about, to have people floating in a pool of question marks seems like a minor sin.

About the Author Delia Owens is the coauthor of three internationally bestselling nonfiction books about her life as a wildlife scientist in Africa—Cry of the Kalahari, The Eye of the Elephant, and Secrets of the Savanna. She has won the John Burroughs Award for Nature Writing and has been published in Nature, the African Journal of Ecology, and International Wildlife, among many other publications. She currently lives in Idaho, where she continues her support for the people and wildlife of Zambia. Where the Crawdads Sing is her first novel.

And a large man at the end of the table stood up and drank to the memory of Franklin D. Roosevelt. We were beginning to understand the quality of Roosevelt’s memory in the world, and the great sense of tragedy at his death. And I remembered a story that I had heard one time. Within a week of the death of Lincoln, the news of his death had penetrated even to the middle of Africa, sometimes on the drums, and sometimes carried by runners. The news traveled that a world tragedy had taken place. And it seems to us that it does not matter what the Roosevelt-haters think or say, it doesn’t even matter, actually, what Roosevelt was in the flesh. What does matter is that his name is throughout the world a symbol of wisdom, and kindness, and understanding. In the minds of little people all over the world he has ceased to be a man and has become a principle. And those men who attack him now, and attack his memory, do not hurt his name at all, but simply define themselves as the mean, the greedy, the selfish, and the stupid. Roosevelt’s name is far beyond the reach of small minds and dirty hands

Paul Theroux on Blogging, Travel Writing, and Three Cups of Tea Speaking of books that contain an element of travel, Greg Mortenson's bestseller about Central Asia was in the news recently. Were you surprised by the allegations that Three Cups of Tea contained fabrications? No, I wasn't. One of the things The Tao of Travel shows is how unforthcoming most travel writers are, how most travelers are. They don't tell you who they were traveling with, and they're not very reliable about things that happened to them. For example, everyone loved John Steinbeck's book Travels With Charley. Turns out he didn't travel alone, his wife kept meeting him, yet she was never mentioned in the book. Steinbeck didn't go to all the places he mentioned, nor did he meet all the people he said he met. In other words, Travels With Charley is fiction, or at least half-fiction. As for Three Cups of Tea, I think that philanthropists and humanitarians are even less forthcoming about what they do. I guess this guy did build a couple of schools in Afghanistan, but a self-promoting humanitarian is not someone I have a great deal of trust or belief in. I lived for six years in Africa and I've been to Africa numerous times since then. People build schools for their own reasons—not to improve a country. The people I've known who've done great things of that type—you know, building hospitals, running schools—are very humble people. They give their lives to the project. Missionaries get a bad rap, but I've known missionaries in Africa who were very self-sacrificing and humble and who did great things. They ran schools, hospitals, libraries; they helped people. Some wrote dictionaries and translated languages that hadn't been written down. I saw a lot of missionaries in Africa that were doing that, and you would never know their names; they came and did their work, and now they're buried there. Are there travel books out there that feel especially honest to you? Many of the books I quote in The Tao of Travel feel honest. One of them, really the most heartfelt, is Christ Stopped at Eboli by Carlo Levi. Peter Matthiessen's The Snow Leopard is a very honest book. Jan Morris has written numerous books, and you can take what she says to the bank. But there are some that just don't feel right. Bruce Chatwin never rang true to me. Bill Bryson said that he would take a couple of people and make them into one composite character. Well, that's what novelists do. If you're a travel writer you have to stick to the facts.

One author, in writing of the Bible’s uniqueness, put it this way: Here is a book: 1. written over a 1500 year span; 2. written over 40 generations; 3. written by more than 40 authors, from every walk of life— including kings, peasants, philosophers, fishermen, poets, statesmen, scholars, etc.: Moses, a political leader, trained in the universities of Egypt Peter, a fisherman Amos, a herdsman Joshua, a military general Nehemiah, a cupbearer Daniel, a prime minister Luke, a doctor Solomon, a king Matthew, a tax collector Paul, a rabbi 4. written in different places: Moses in the wilderness Jeremiah in a dungeon Daniel on a hillside and in a palace Paul inside a prison Luke while traveling John on the isle of Patmos others in the rigors of a military campaign 5. written at different times: David in times of war Solomon in times of peace 6. written during different moods: some writing from the heights of joy and others from the depths of sorrow and despair 7. written on three continents: Asia, Africa, and Europe 8. written in three languages: Hebrew… , Aramaic… , and Greek… 9. Finally, its subject matter includes hundreds of controversial topics. Yet, the biblical authors spoke with harmony and continuity from Genesis to Revelation. There is one unfolding story…

puppy. What strength of character, what a friend! Then he rushed to the door and barked as though I were being invaded. And if it hadn’t been for all that plastic he might have succeeded. I remember an old Arab in North Africa, a man whose hands had never felt water. He gave me mint tea in a glass so coated with use that it was opaque, but he handed me companionship, and the tea was wonderful because of it. And without any protection my teeth didn’t fall out, nor did running sores develop. I began to formulate a new law describing the relationship of protection to despondency. A sad soul can kill you quicker, far quicker, than a germ.

She took one careful, expert step out onto the tightrope. He closed his eyes to avoid seeing the inevitable: the loss of balance, unbearable teetering, nightmare wingless descent. Surely no one survived this. A rope with no safety net and cobblestones beneath; he could already see the conspiracy unfolding between the rope and the cobblestones and the siren call of gravity, blood pooling outward from the shat tered skull. His hands were clenched fists in his pockets. He wanted to leave and spare himself the vision. But no one, Zed had scrawled once in a letter from Africa several years ago, should have to die without a witness. Eli forced himself to look at her.

It goes without saying," Miranda had said, in their initial phone call, "but of course no police force is going to investigate this." The closest country to her disappearance was Mauritania, but she'd disappeared in international waters, so it wasn't actually Mauritania's problem. Vincent was Canadian, the captain of the ship was Australian, Geoffrey Bell was British, the rest of the crew German, Latvian, and Filipino. The ship was flagged to Panama, which meant that legally it was a floating piece of Panamanian territory, but of course Panama had neither the incentive nor the manpower to investigate a disappearance off the west coast of Africa. It is possible to disappear in the space between countries.

History reveals that groups of human beings are capable of systematically killing members of other human groups. Humans have killed other humans: six million Jews, hundreds of thousands of Native Americans, and over 110,000 Japanese, the latter within a matter of seconds at Hiroshima and Nagasaki. John Hodge (1975) estimates that 150 million lives were lost in the slave trade of blacks from Africa. More than 5,000 blacks were lynched in the United States between 1882 and 1939. Just as a child who witnesses her mother being battered by her father feels physically threatened, women who witness male-male violence also feel physically threatened. The observation of violence among others creates fear of physical violence and thus constitutes emotional violence.

Push up some mountains. Cut them down. Drown the land under the sea. Push up some more mountains. Cut them down. Push up a third set of mountains, and let the river cut through them. “Unconformity” is the geologic term for an old, eroded land surface buried under younger rock layers. Put your outspread hand over the Carlin Canyon, Nevada unconformity and your fingers span roughly forty million years- the time that it took to bevel down the first set of mountains and deposit the younger layers on top. What is forty million years? Enough time for a small predatory dinosaur to evolve into a bird. Enough time for a four-legged, deer-like mammal to evolve into a whale. And far more than enough time to turn an ape-like creature in eastern Africa into a big-brained biped who can marvel at such things. The Grand Canyon’s Great Unconformity divides 1.7 billion-year-old rock from 550 million-year-old rock, a gap of more than one billion years. One billion years. I earn my salary studying the Earth and teaching its history, but I admit utter helplessness in comprehending such a span. A billion pages like those of this book would stack up more than forty miles. I had lived one bullion seconds a few days before my thirty-second birthday. A tape measure one billion inches long would stretch two-thirds of the way around the Earth. Such analogies hint at what deep time means- but they don’t get us there. “The human mind may not have evolved enough to be able to comprehend deep time," John McPhee once observed, “it may only be able to measure it.

I’ve always called ’em black and they call themselves blacks now and that suits me fine. They can’t do a white man’s job, except for a few, and take even Buck, he’s never made head of makeup though he’s been here the longest; so they have to rob and kill, the ones that can’t be pimps and prizefighters. They can’t cut the mustard and never could. This country should have taken whosever advice it was, George Washington if memory serves, one of the founding fathers, and shipped ’em all back to Africa when we had a chance. Now, Africa wouldn’t take ’em. Booze and Cadillacs and white pussy, if you’ll pardon my saying so, have spoiled ’em rotten. They’re the garbage of the world, Harry. American Negroes are the lowest of the low. They steal and then they have the nerve to say the country owes it to ’em.

Right off, Hopkins addressed a matter that had pinched relations between America and Britain. “I told him there was a feeling in some quarters that he, Churchill, did not like America, Americans or Roosevelt,” Hopkins recalled. Churchill denied it, emphatically, and blamed Joseph Kennedy for promulgating so incorrect an impression. He directed a secretary to retrieve the telegram he had sent to Roosevelt the previous fall, in which he congratulated the president on his reelection—the one Roosevelt had never answered or acknowledged. This initial awkwardness was quickly eclipsed, as Hopkins explained that his mission was to learn all he could about Britain’s situation and needs. The conversation ranged wide, from poison gas, to Greece, to North Africa. John Colville noted in his diary that Churchill and Hopkins “were so impressed with each other that their tête-à-tête did not break up till nearly 4:00.” It

Although Golden Boy is a work of fiction, the situations portrayed in it are real. The first materials that Habo and Davu read together in the library are all real. The children’s book they read aloud is a real book, True Friends: A Tale from Tanzania, by John Kilaka. All of the newspaper headlines they read came from real newspapers. Sadly, the stories of the people with albinism in Golden Boy are real as well. The two members of parliament that Habo sees on TV are real people, and so was Charlie Ngeleja. He died in Mwanza the way Auntie describes to Habo’s family. Charlie’s is just one story, but there are too many like his. When I came across a news story in 2009 that told about the kidnapping, mutilation, and murder of African albinos for use as good-luck talismans, I was upset that I had never heard about the tragedy before. I started looking for books on the subject and found none. The most I could find were a few articles from international newspapers and a documentary produced by Al Jazeera English: Africa Uncovered: Murder & Myth. This haunting documentary touched a nerve and sent me down the path of writing Golden Boy.

Imagine the upside-down triangle formed by the Anatolian plateau in the west, the Mesopotamian plain in the east, and the Egyptian valley in the south. Squeeze the sides of that triangle between the Mediterranean Sea and the Arabian desert, and there in the Levantine narrows is tiny Israel. It was the hinge of the three then-known continents of Europe, Asia, and Africa. It was the corridor, cockpit, and cauldron of imperial competition. With warring superpowers first to the north and south, then to the west and east, invasion for Israel was inescapable and defeat inevitable—despite Deuteronomy 28. If Israel had spent all of its life on its knees praying, the only change in its history would have been to have died—on its knees praying. It is a crime against both humanity and divinity to tell a people so located that a military defeat is a punishment from God. This holds also, but for different reasons, on disease and drought, famine and even earthquake. No wonder, therefore, that Israel’s Psalter is filled with cries for forgiveness and pleas for mercy. External invasions, internal famines, and any other disasters were not divine punishments for how the people of Israel lived its covenantal life with God, but human consequences of where the nation of Israel lived it.

On the evening of Wednesday, June 22, 1955, there was an official re-election ceremony being held on the open porch behind the Executive Mansion. As usual it was hot and steamy in Monrovia and without air-conditioning the country’s President and several members of his administration were taking in the cooler, but still damp, night air. Without warning, several shots were fired in the direction of the President. In the dark all that could be seen were the bright flashes from a pistol. Two men, William Hutchins, a guard, and Daniel Derrick, a member of the national legislature, fell wounded, but fortunately President Tubman had escaped harm and was hurried back into the building. In the dark no one was certain, but Paul Dunbar was apparently seen by someone in the garden behind the mansion. James Bestman, a presidential security agent, subdued and apprehended the alleged shooter in the Executive Pavilion, best known for its concrete painted animals. It was said that Bestman had used his .38 caliber “Smith and Wesson,” revolver. Members of the opposition party were accused of participating in the assassination plot and a dragnet was immediately cast to round up the alleged perpetrators. It didn’t take long before the son of former President William Coleman, Samuel David Coleman, was indicted, as was his son John. The following day, warrants for the arrest of Former President Barclay, and others in opposition to Tubman, were also issued for allegedly being accomplices. Coleman and his son fled to Clay-Ashland, a township 15 miles north of Monrovia in the St. Paul River District of Montserrado County. Photo Caption: The (former) Liberian Executive Mansion.

Obama’s father had studied in a missionary school and was working as a clerk in Nairobi. He was encouraged to come to America for further study by two missionary women, Helen Roberts and Elizabeth Mooney, who were living at the time in Kenya. In Obama’s Selma narrative, this was made possible by the Kennedy family. “What happened in Selma, Alabama, and Birmingham also, stirred the conscience of the nation. It worried folks in the White House,” he said. “The Kennedys decided we’re going to do an airlift. We’re going to go to Africa and start bringing young Africans over to this country and give them scholarships to study so they can learn what a wonderful country America is. This young man named Barack Obama got one of those tickets and came over to this country.” Soon after that Obama got married and “Barack Obama Jr. was born.... So I’m here because somebody marched. I’m here because you all sacrificed for me.” Except that the Kennedys had nothing to do with Obama’s father coming to America. As Obama’s staff eventually acknowledged, Obama Sr. arrived here in 1959. John F. Kennedy was elected president the following year.1 The two American teachers who had encouraged Obama Sr. to make the trip paid his travel costs and the bulk of his expenses. There was an airlift, organized by the Kenyan labor leader Tom Mboya with financial support from a number of American philanthropists. It brought several dozen African students to America to study, but Barack Obama Sr. did not come on that plane. Rather, he came on his own and enrolled at the University of Hawaii at Manoa.2 Moreover, the march in Selma occurred in March 1965, while Obama Jr. was born in August 1961; Selma had nothing to do with the circumstances of Obama’s birth.

That night Bindi, Steve, and I all curled up in bed together. “As long as we’re together,” Steve said, “everything will be just fine.” It was spooky, and I didn’t want to think about it, but it did indeed seem that Steve got into trouble more when he was off on his own. Around that time, on a shoot in Africa with the bushmen of the Kalahari Desert, Steve slipped as he rushed to get a shot of a lizard. He put his hand out to catch himself, and placed it down right in the middle of a euphorbia plant. The bush broke into pieces, and the splinters sank deep into Steve’s hand. Kalahari bushmen use the resin of the euphorbia plant to poison-tip their spears. Steve’s arm swelled and turned black. He became feverish and debated whether to go home or to the hospital. He sought the advice of the bushmen who worked with the poisonous resin regularly. “What do you do if you get nailed by this poison?” The bushmen smiled broadly. “We die,” they said. John filmed every step of the way as the skin of Steve’s arm continued to blacken and he rode out the fever. He worried about the residual effects of gangrene. Ultimately, Steve survived, but he felt the effects for weeks afterward. Once again, Steve and I discussed how uneasy we felt when we were apart. Every time we were together on a trip, we knew we’d be okay. When we were apart, though, we shared a disconcerting feeling that was hard to put into words. It made me feel hollow inside. The Africa trip had taken Steve away from us for three weeks, and Bindi had changed so much while he was away. We agreed that we would never be apart from Bindi and that at least one of us would always be with her. I just felt bad for Steve that I had been the lucky one for the past three weeks. He missed her so much. The next documentary would be different.

For years now I have heard the word “Wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant “Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.” We have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jet-like speed toward gaining political independence, but we still creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick, and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five-year-old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross-county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle names becomes “boy” (however old you are), and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness”—then you will understand why we find it difficult to wait.

In Healing the Masculine Soul, Dalbey introduced themes that would animate what soon became a cottage industry of books on Christian masculinity. First and foremost, Dalbey looked to the Vietnam War as the source of masculine identity. The son of a naval officer, Dalbey described how the image of the war hero served as his blueprint for manhood. He’d grown up playing “sandlot soldier” in his white suburban neighborhood, and he’d learned to march in military drills and fire a rifle in his Boy Scout “patrol.” Fascinated with John Wayne’s WWII movies, he imagined war “only as a glorious adventure in manhood.” As he got older, he “passed beyond simply admiring the war hero to desiring a war” in which to demonstrate his manhood. 20 By the time he came of age, however, he’d become sidetracked. Instead of demonstrating his manhood on the battlefields of Vietnam, he became “part of a generation of men who actively rejected our childhood macho image of manhood—which seemed to us the cornerstone of racism, sexism, and militarism.” Exhorted to make love, not war, he became “an enthusiastic supporter of civil rights, women’s liberation, and the antiwar movement,” and he joined the Peace Corps in Africa. But in opting out of the military he would discover that “something required of manhood seemed to have been bypassed, overlooked, even dodged.” Left “confused and frustrated,” Dalbey eventually conceded that “manhood requires the warrior.” 21 Dalbey agreed with Bly that an unbalanced masculinity had led to the nation’s “unbalanced pursuit” of the Vietnam War, but an over-correction had resulted in a different problem: Having rejected war making as a model of masculine strength, men had essentially abdicated that strength to women. As far as Dalbey was concerned, the 1970s offered no viable model of manhood to supplant “the boyhood image in our hearts,” and his generation had ended up rejecting manhood itself. If the warrior spirit was indeed intrinsic to males, then attempts to eliminate the warrior image were “intrinsically emasculating.” Women were “crying out” for men to recover their manly strength, Dalbey insisted. They were begging men to toughen up and take charge, longing for a prince who was strong and bold enough to restore their “authentic femininity.” 22 Unfortunately, the church was part of the problem. Failing to present the true Jesus, it instead depicted him “as a meek and gentle milk-toast character”—a man who never could have inspired “brawny fishermen like Peter to follow him.” It was time to replace this “Sunday school Jesus” with a warrior Jesus. Citing “significant parallels” between serving Christ and serving in the military, Dalbey suggested that a “redeemed image of the warrior” could reinvigorate the church’s ministry to men: “What if we told men up front that to join the church of Jesus Christ is . . . to enlist in God’s army and to place their lives on the line? This approach would be based on the warrior spirit in every man, and so would offer the greatest hope for restoring authentic Christian manhood to the Body of Christ.” Writing before the Gulf War had restored faith in American power and the strength of the military, Dalbey’s preoccupation with Vietnam is understandable, yet the pattern he established would endure long after an easy victory in the latter conflict supposedly brought an end to “Vietnam syndrome.” American evangelicals would continue to be haunted by Vietnam. 23

He looks through the windscreen at nothing. They are returning to Cuba. The announcement came after the droids withdrew. An auto-animated voice. It did not proclaim their furlough a success or failure. Ibn al Mohammed does not know if the others will accept implantation. He believes they will not, as he will not. Temptation is legion, yet what does it mean? He is not of Satan’s world. What would implantation bring except ceaseless surveillance within a greater isolation? That, and the loss of his soul. Sun-struck and empty, so immense it frightens, the desert is awesome in its indifference. Even as he stares at it, Ibn al Mohammed wonders why he does so. The life that clings to it is sparse, invisible, death-threatened. Perhaps they will cast him out just here, he and all others who do not cooperate. No matter: he has lived in such a place. Sonora is not the same as Arabia, or North Africa, or The Levant, yet its climate and scant life pose challenges that to him are not unfamiliar. Ibn al Mohammed believes he would survive, given a tent, a knife, a vessel in which to keep water, a piece of flint. Perhaps they will grant these necessities. A knife, they might yet withhold. As if, wandering in so complete a desolation, he might meet someone he would want to hurt. As he watches, images cohere. Human figures made small by distance, yet he knows them. His mother, in a dark, loose-fitting, simple abaya. How does he recognize her, in the anonymous dress? Ibn al Mohammed has not seen his mother in a dozen years. He knows her postures, movements she was wont to make. He sees his sisters, also wearing abayas and khimars. What are they doing? Bending from the waist, they scrounge in the sand. Asna, the eldest, gentle Halima, Nasirah, who cared for him when he was young. They are gathering scraps and remants, camel chips for a fire. Where is their house? Why are they alone? It seems they have remained unmarried—yet what is he seeing? Is it a moment remembered, a vision of the past? Or are these ghosts, apparitions summoned by prophetic sight? Perhaps it is a mirage only. His sisters seem no older than when he left. Is it possible? His mother only appears to have aged. She is shrunken, her back crooked. Anah Kifah, who is patient and struggles. He wonders how they do not see the ship, this great craft that flies across the sky. The ship is in the sky, their eyes are on the ground. That is why they do not see it. Or his windscreen view is magnified, and Halima and Nasirah and Asna and Anah Kifah are much farther away than they seem, and the ship is a vanishing dot on an unremarked horizon. If he called, they would not hear. Also, there is the glass. Still, he wishes to call to them. What is best to say? “Mother … Mother.” Anah Kifah does not lift her head. His words strike the windscreen and fall at his feet, are carried away by wind, melt into air. “Nasirah? It is Ibn. Do you hear me? Halima? Halima, I can see you. I see all my sisters. I see my mother. Asna? How has it been with you? Do you hear me? It is Ibn. I am here—far away, yet here, and I shall come back. They cannot lock me always in a cage, God willing. In a month, in a year, I shall be free. Keep faith. Always know God is with you. God is great. God protects me. God gives me strength to endure their tortures. One day, God will speed my return.” The women do not lift their heads. They prod the sand, seemingly indifferent to what they find. Straining toward them, Ibn al Mohammed cries out, “Mother! Nasirah! I am alive! I am alive!” [pp. 160-162]

Since Ivy League admissions data is a notoriously classified commodity, when when Harvard officials said in previous years that alumni kids were just better, you had to take their word. But then federal investigators came along and pried open those top-secret files. The Harvard guys were lying. This past fall, after two years of study, the U.S. Department of Education's Office for Civil Rights (OCR) found that, far from being more qualified or equally qualified, the average admitted legacy at Harvard between 1981 and 1988 was significantly LESS qualified than the average admitted nonlegacy. Examining admissions office ratings on academics, extracurriculars, personal qualities, recommendations, and other categories, the OCR concluded that "with the exception of the athletic rating, [admitted] nonlegacies scored better than legacies in ALL areas of comparison." In his recent book, "Preferential Policies", Thomas Sowell argues that doling out special treatment encourages lackluster performance by the favored and resentment from the spurned. His far-ranging study flits from Malaysia to South Africa to American college campuses. Legacies don't merit a word.

To understand Bin Laden’s strategy, you look to his Endgame. Further than the terrorist attacks in Africa and the Middle East. Further than 9/11. Further than his war with the United States. You look all the way to Bin Laden’s Endgame. When you find it, you reason backward. You see that for Bin Laden’s strategy, attacking the United States made sense.

Type 2 diabetes is a lifestyle disease that results from eating sugar and refined carbohydrates. It appeared among the earliest recorded diseases of civilization, coincident with sugar and flour appearing in people’s diets in places as distinct as Africa and Arizona, and has been with us for more than a century. But this is not a static story.

Freedom hath been hunted round the globe. Asia, and Africa, have long expelled her. Europe regards her like a stranger, and England hath given her warning to depart. O! receive the fugitive, and prepare in time an asylum for mankind.

The report of the judges went to Mbeki, who said he would not make it available to the public. The Mail & Guardian fought a lengthy legal battle for its release, leading to final release on a court order 12 years later, in November 2012. As expected, it was highly critical, citing a litany of legal gymnastics, failure to comply with court orders, sudden changes in the law and unavailability of voters’ rolls. Large numbers of voters had been disenfranchised by new residential qualifications, and more by a new dual passport prohibition. Postal votes were restricted to the army and diplomats. Mugabe had access to state resources like the presidential helicopter, security and state-owned media. There was official failure to comply with a court order to publish nomination of candidates, 79 MDC rallies were disrupted or cancelled by the police, militias forced MDC supporters to flee their homes, and 107 deaths, most of whom were MDC supporters. The report cited Tsvangirai’s arrest and treason charge. Other members of the MDC executive were also arrested. Mbeki did not accept the judges’ assessment.

Nothing in science can account for the way people feel about orchids. Orchids seem to drive people crazy. Those who love them love them madly. Orchids arouse passion more than romance. They are the sexiest flowers on earth. The name "orchid" derives from the Latin orchis, which means testicle. This refers not only to the testicle-shaped tubers of the plant but to the fact that it was long believed that orchids sprang from the spilled semen of mating animals. The British Herbal Guide of 1653 advised that orchids be used with discretion. "They are hot and moist in operation, under the dominion of Venus, and provoke lust exceedingly." In Victorian England the orchid hobby grew so consuming that it was sometimes called "orchidelirium"; under its influence many seemingly normal people, once smitten with orchids, became less like normal people and more like John Laroche. Even now, there is something delirious in orchid collecting. Every orchid lover I met told me the same story - how one plant in the kitchen had led to a dozen, and then to a backyard greenhouse, and then, in some cases, to multiple greenhouses and collecting trips to Asia and Africa and an ever-expanding orchid budget and a desire for oddities so stingy in their rewards that only a serious collector could appreciate them - orchids like the Stanhopea, which blooms only once a year for at most one day. "The bug hits you," a collector from Guatemala explained to me. "You can join A.A. to quit drinking, but once you get into orchids you can't do anything to kick the habit.

That night Bindi, Steve, and I all curled up in bed together. “As long as we’re together,” Steve said, “everything will be just fine.” It was spooky, and I didn’t want to think about it, but it did indeed seem that Steve got into trouble more when he was off on his own. Around that time, on a shoot in Africa with the bushmen of the Kalahari Desert, Steve slipped as he rushed to get a shot of a lizard. He put his hand out to catch himself, and placed it down right in the middle of a euphorbia plant. The bush broke into pieces, and the splinters sank deep into Steve’s hand. Kalahari bushmen use the resin of the euphorbia plant to poison-tip their spears. Steve’s arm swelled and turned black. He became feverish and debated whether to go home or to the hospital. He sought the advice of the bushmen who worked with the poisonous resin regularly. “What do you do if you net nailed by this poison?” The bushmen smiled broadly. “We die,” they said. John filmed every step of the way as the skin of Steve’s arm continued to blacken and he rode out the fever. He worried about the residual effects of gangrene. Ultimately, Steve survived, but he felt the effects for weeks afterward. Once again, Steve and I discussed how uneasy we felt when we were apart. Every time we were together on a trip, we knew we’d be okay. When we were apart, though, we shared a disconcerting feeling that was hard to put into words. It made me feel hollow inside. The Africa trip had taken Steve away from us for three weeks, and Bindi had changed so much while he was away. We agreed that we would never be apart from Bindi and that at least one of us would always be with her. I just felt bad for Steve that I had been the lucky one for the past three weeks. He missed her so much. The next documentary would be different.

of body, tall Negroes from Africa, small wizen-faced Jews,

James Monroe served as the fifth President of the United States between 1817 and 1825. He was from Virginia and the last of the Founding Fathers to serve as President and was a wounded veteran of the Revolutionary War. After the war he studied law and served as a delegate in the Continental Congress. As president he and John Quincy Adams, who served as his Secretary of State, eased the prevailing partisan tensions bringing about what was called an “Era of Good Feelings.” He easily won a second term in office and in 1823, announced that the United States opposed any European intervention in the Americas by European Countries by enacting the Monroe Doctrine. Monroe strongly supported the founding of independent colonies in Africa for the return of freed slaves. These colonies eventually formed the nation of Liberia, whose capital was named Monrovia in his honor. In 1825 Monroe retired to New York City where he died on the 4th of July, 1831.

[By 1972] Government propaganda had long since prevailed over fact and no one in authority was prepared to encourage disillusionment or mention the possibility of defeat… Most of the [white] electorate by this time were unable to discriminate between fact and fancy, or were so confused as to have lost all powers of discrimination, and their leader [Ian Smith] appeared as one who had assumed a cloak of infallibility.1 — Ken Flower, Head of Rhodesian Intelligence (CIO)

State wants the alleged techniques, presumably.” “I’ve been wondering about that,” Norman said. “I wonder if we do want them.” “How do you mean?” “It’s a bit difficult to explain … Look, have you been following television at all since you came home?” “Occasionally, but since the Yatakang news broke I’ve been much too busy to catch more than an occasional news bulletin.” “So have I, but—well, I guess I’m more familiar with the way trends get started here nowadays, so I can extrapolate from the couple or three programmes I have had time for.” Norman’s gaze moved over Elihu’s head to the far corner of the room. “Engrelay Satelserv blankets most of Africa, doesn’t it?” “The whole continent, I’d say. There are English-speaking people in every country on Earth nowadays, except possibly for China.” “So you’re acquainted with Mr. and Mrs. Everywhere?” “Yes, of course—these two who always appear in station identification slots, doing exotic and romantic things.” “Did you have a personalised set at any time, with your own identity matted into the Everywhere image?” “Lord, no! It costs—what? About five thousand bucks, isn’t it?” “About that. I haven’t got one either; the basic fee is for couple service, and being a bachelor I’ve never bothered. I just have the standard brownnose identity on my set.” He hesitated. “And—to be absolutely frank—a Scandahoovian one for the shiggy half of the pair. But I’ve watched friends’ sets plenty of times where they had the full service, and I tell you it’s eerie. There’s something absolutely unique and indescribable about seeing your own face and hearing your own voice, matted into the basic signal. There you are wearing clothes you’ve never owned, doing things you’ve never done in places you’ve never been, and it has the immediacy of real life because nowadays television is the real world. You catch? We’re aware of the scale of the planet, so we don’t accept that our own circumscribed horizons constitute reality. Much more real is what’s relayed to us by the TV.” “I can well understand that,” Elihu nodded. “And of course I’ve seen this on other people’s sets too. Also I agree entirely about what we regard as real. But I thought we were talking about the Yatakangi claim?” “I still am,” Norman said. “Do you have a homimage attachment on your set? No, obviously not. I do. This does the same thing except with your environment; when they—let’s see … Ah yes! When they put up something like the splitscreen cuts they use to introduce SCANALYZER, one of the cuts is always what they call the ‘digging’ cut, and shows Mr. and Mrs. Everywhere sitting in your home wearing your faces watching the same programme you’re about to watch. You know this one?” “I don’t think they have this service in Africa yet,” Elihu said. “I know the bit you mean, but it always shows a sort of idealised dream-home full of luxy gadgetry.” “That used to be what they did here,” Norman said. “Only nowadays practically every American home is full of luxy gadgetry. You know Chad’s definition of the New Poor? People who are too far behind with time-payments on next year’s model to make the down-payment on the one for the year after?” Elihu chuckled, then grew grave. “That’s too nearly literal to be funny,” he said. “Prophet’s beard, it certainly is! I found time to look over some of Chad’s books after Guinevere’s party, and … Well, having met him I was inclined to think he was a conceited blowhard, but now I think he’s entitled to every scrap of vanity he likes to put on.

And what was this man Diablo like as a person, anyhow? As a public figure, anybody in communications of any kind had a preconceived image of him, a brilliant, savage, wholly destructive propagandist whose canned programs were seized with cries of delight in Africa and Asia. But that was essentially irrelevant. Back in the pioneering days of the media, almost immediately after the crude and primitive radio era dominated by Dr. Goebbels, that instinctive genius of the borderline period Joe McCarthy had allegedly greeted a former acquaintance at a party, having secured his dismissal from his job, the loss of most of his friends and the acquisition of several million new enemies, with the cry, “Haven’t seen much of you lately—you been avoiding me?

Christiaan Barnard, for all his well-documented flaws, would later agree with the Americans. “You have to recognize that in South Africa we didn’t have the legal restraints of other countries,” he confided to British medical writer John Illman. “I didn’t even have to ask permission to do that first transplant. I just told the hospital authorities after I had done it. Can you imagine that happening anywhere else in the world?”39

I am a sixty-three-year-old war reporter. I have covered wars and madness in Rwanda, Burundi, apartheid South Africa, the Romanian revolution, former Yugoslavia, Iraq, Syria, Albania, Chechnya, Afghanistan and Zimbabwe. I have seen babies with hacked limbs and an old man with his eyes blown in by an artillery shell and people with their lungs sucked inside out and a man with his brain sliced with a machete – and there is nothing worse than watching kids smile in war, watching the aristocracy of the human soul. It makes me cry – and cry I do.

Venice was undoubtedly the most international city of the Renaissance, thanks to its trade, the gatepost between Europe and the East and between Europe and Africa. Englishmen and continental Europeans hoped they could develop navies like the great Venetian fleet, and thus profit from this international trade. Although by the 1590s, when Shakespeare wrote The Merchant of Venice, the wealth of Venice was in fact beginning to fade, its image in Europe was of a golden and luxuriant port. This image of the city Shakespeare could have gleaned from books like the expatriate Italian John Florio’s A World of Words, or through the music of another expatriate, Alfonso Ferrabosco; a little later Shakespeare’s audience would have seen the influences of the great Venetian architect Palladio on the architecture of Inigo Jones. Venetian society appeared as a city of strangers, vast numbers of foreigners who came and went. The Venice which Elizabethans saw in their imagination was a place of enormous riches earned by contact with these heathens and infidels, wealth flowing from dealings with the Other. But unlike ancient Rome, Venice was not a territorial power; the foreigners who came and went in Venice were not members of a common empire or nation-state. Resident foreigners in the city—Germans, Greeks, Turks, Dalmatians, as well as Jews—were barred from official citizenship and lived as permanent immigrants. Contract was the key to opening the doors of wealth in this city of strangers.

The relationship became so close by the mid-1970s that Israeli Prime Minister Yitzhak Rabin invited South African Prime Minister John Vorster to visit, including a tour of Yad Vashem, the country’s Holocaust memorial in Jerusalem. Vorster had been a Nazi sympathizer and member of the fascist Afrikaner group Ossewabrandwag during World War II. In 1942, he proudly expressed his admiration for Nazi Germany. Yet when Vorster arrived in Israel in 1976, he was feted by Rabin at a state dinner. Rabin toasted “the ideals shared by Israel and South Africa: the hopes for justice and peaceful coexistence.” Both nations faced “foreign-inspired instability and recklessness.” A few months after Vorster’s visit, the South African government yearbook explained that both states were facing the same challenge: “Israel and South Africa have one thing above all else in common: they are both situated in a predominantly hostile world inhabited by dark peoples.”6 The relationship between the nations was broad but also sworn to secrecy. In April 1975, a security agreement was signed that defined the relationship for the next twenty years. A clause within the deal stated that both parties pledged to keep its existence concealed.

When he turned the key in the ignition, there was a blinding flash followed by total blackness. In that brief instant, Ryan knew his life was over. Two days later, William Holden attended a memorial service for Ray Ryan at the Ziemer Funeral Home East Chapel with its tall white colonnades and trimmed green lawn. The service was held in the presence of several uniformed police officers and undercover FBI agents, one of whom posed as a window washer across the street. Ryan’s ashes were taken to Africa, where his tearful widow Helen Kelley scattered them at the base of Mount Kenya. Afterwards, Holden called Adnan Khashoggi and told him he wanted to sell the Safari Club. “Why?” Khashoggi asked. “Because it’s no fun anymore.

In 1971, there was the concert of all concerts, the Soul to Soul Music Festival, which was staged on March 6 as a celebration of Ghana’s fourteenth anniversary of independence. It was held in Accra, at Black Star Square, which is now called Independence Square, and it was fourteen hours long, ending at dawn. A number of Americans came to perform, like Wilson Pickett, Ike and Tina Turner, the Staple Singers, Santana, and Roberta Flack. For months before and for months afterward, Soul to Soul was the talk of the nation. Every town attempted their own mini replica, inviting multiple bands, trying to pack the venues and keep the show going until the crowd was knackered.

Simpa took place the entire time the moon was full and visible, which meant it was sometimes held for as many as three consecutive nights. Once the moon started to wane, it ended. It was the only entertainment people looked forward to from month to month. But it has pretty much died out now. It went out of fashion once electricity became widespread in the villages. Now people sit in front of their televisions and watch the flirtations of foreigners on the telenovelas and soap operas that are imported.

Ariel is a Hebrew name.  Heinrich Cornelius Agrippa mentions in De Occulta Philosophia that "Ariel is the name of an angel, and is the same as the Lion of God.  Sometimes it is also the name of an evil demon and of a city called Ariopolis where the idol of Ariel was worshipped."124  The name was chosen by medieval and Renaissance magicians, and by Neo-Platonist philosophers, for one of the sylphs, a being who was sometimes said to be ruler of Africa.

Today, the word Christendom implies for many a theocratic regime in which the most stringent moral and doctrinal codes were enforced through law, while Jews and other outsiders were excluded or subjected to violence and insult.

Bread is one thing, a stone is another thing In Africa they show me a stone and they say there is gold in it. Gold means much money and buy lots of barrels of flour to bake bread Now when am hungry i do not eat the stone i must have the bread. So is this thing true of my soul. When i find the bread of life ''Jesus'' i do not need anymore the things of the world they are the stone i cannot eat but i can eat the bread of life and this i have for all of the time This is what john said for Jesus... ''God is a spirit now, Jesus is god the son and this is the bread of life and we eat it and are filled'' From the movie: The Story of Samuel Morris: A Spirit-Filled Life

The world is not impressed when Christians get rich and say thanks to God.  It is impressed when God is so satisfying that we give our riches away for Christ’s sake and count it gain. John Piper

One continuing influence was the third-century Father Origen, who had proposed that the soul was preexistent and that salvation and damnation might be temporary states leading ultimately to a grand restoration of all things, the apokatastasis.

What the reference to Babylon the Great, riding on a beast with seven mountains, could refer to instead, however, is the fact that the earth has seven major land masses, or continents, containing various heights of mountains: Europe, Africa, Asia, North America, South America, Australia and Antarctica, each rising up out of the depths of the seas. Since the Daughter of Babylon/Babylon the Great is described as the end times ‘hammer of the whole earth,’ its depiction as riding on, or having power or authority over, the seven continents of the earth makes sense. No prior world empire could make this claim.

Our common mental maps of Christian history omit a thousand years of that story, and several million square miles of territory. No reasonable historian of modern Christianity would leave Europe out of the story; and omitting Asia from the medieval record is just as unconscionable. We can’t understand Christian history without Asia—or, indeed, Asian history without Christianity.

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

Christianity that was described as “mysterious, wonderful, spontaneous, producing perception, establishing essentials, for the salvation of creatures and the benefit of man.” This was Jingjiao, the “luminous teaching

The world’s first Christian kingdom was Osrhoene, beyond the eastern borders of the Roman Empire, with its capital at Edessa: its king accepted Christianity around 200.15 That regime did not last long, but neighboring Armenia made this the official religion around the year 300 and retains the faith until the present day.

Religions die when they are proved to be true. Science is the record of dead religions. —Oscar Wilde

The things which certain stupid men invent, who indulge their fancy, and give bodily form to the punishment of sinners and the reward of the just and righteous, and say that there is at the resurrection a reckoning and a pair of scales, the Church does not receive; but each one of us carries his light and his fire within him, and his heaviness and his lightness is found in his own nature. Just as stone and iron naturally possess the property of falling to the earth, and as the air naturally ascends upward on account of its rarity and its lightness; so also in the resurrection, he that is heavy and lying in sins, his sins will bring him down; and he that is free from the rust of sin, his purity will make him rise in the scale.34

When they think about Christian history, most modern Westerners follow the book of Acts in concentrating on the church’s expansion west, through Greece and the Mediterranean world, and on to Rome. But while some early Christians were indeed moving west, many other believers—probably in greater numbers—journeyed east along the land routes, through what we today call Iraq and Iran, where they built great and enduring churches. Because of its location—close to the Roman frontier, but just far enough beyond it to avoid heavy-handed interference—Mesopotamia or Iraq retained a powerful Christian culture at least through the thirteenth century.

In their scholarship, their access to classical learning and science, the Eastern churches in 800 were at a level that Latin Europe would not reach at least until the thirteenth century.

I knew that the first Europeans to arrive in Ethiopia had addressed the monarchs of that country as ‘Prester John.’ This use of the sacred relic as a war palladium – and as an effective one at that – was not, according to Archpriest Solomon [Gabre Selassie, Head of the Ethiopian Orthodox Church in Britain], just something that had happened in Ethiopia’s distant past. On the contrary: ‘As recently as 1896 when the King of Kings Menelik the Second fought against the Italian aggressors at the battle of Adowa in Tigray region, the priests carried the Ark of the Covenant into the field to confront the invaders. As a result of this, Menelik was very victorious and returned to Addis Abada in great honour.’ I re-read this part of the reply with considerable interest because I knew that Menelik II had indeed been ‘very victorious’ in 1896. In that year, under the command of General Baratieri, 17,700 Italian troops equipped with heavy artillery and the latest weapons had marched up into the Abyssinian highlands from the Eritrean coastal strip intent on colonizing the whole country. Menelik’s forces, though ill prepared and less well armed, had met them at Adowa on the morning of 1 March, winning in less than six hours what one historian had subsequently described as ‘the most notable victory of an African over a European army since the time of Hannibal.’ In a similar tone, the London Spectator of 7 March 1896 commented: ‘The Italians have suffered a great disaster… greater than has ever occurred to white men in Africa.

And so likewise among the Bactrians and Huns and Persians, and the rest of the Indians, Persarmenians, and Medes and Elamites, and throughout the whole land of Persia there is no limit to the number of churches with bishops and very large communities of Christian people, as well as many martyrs, and monks also living as hermits.28

We can’t understand Christian history without Asia—or, indeed, Asian history without Christianity.

John & Mobay Africa presented their case. Some days John Africa would lean back in his chair and close his eyes. His court appointed attorney told him one day that if he continued to go off to sleep, it would hurt his case. His response was: “I’ll hurt my case if I don’t sleep!” The guy never said anything more to him about sleeping.

John & Mobay Africa presented their case. Some days John Africa would lean back in his chair and close his eyes. His court appointed attorney told him one day that if he continued to go off to sleep, it would hurt his case. His response was: “I’ll hurt my case if I don’t sleep!” The guy never said anything more to him about sleeping.   No matter what questions were asked of witnesses by the prosecution, there was never an objection made by either John or Mobay Africa. My sister LaVerne and I were asked about this at a later date. We explained that there were no objections made by either of them because that would suggest they only had a problem with the part they were objecting to. When in fact, they objected to all of it! . . . and so it went until it was time for closing arguments. Much of John Africa’s closing is as follows:

And they want to find us guilty for this, but they don’t want to find us innocent, and that’s tragic because you see, if I were running the system and I wanted to clear up the system, I wouldn’t go around looking for guilty people. I would go around looking for innocent people and if I found some guilty people, I would convert them into being innocent and not guilty. Because when you’re guilty, you’re a criminal, according to the way this man thinks. And when you’re innocent, you’re not. So what will be the point of trying to find somebody guilty and making a criminal out of that person when the only thing a criminal can do is to influence crime. It would seem to me that if you want to solve the problem of somebody, you wouldn’t be looking to find that person guilty, find that person wrong, find that person innocent—or guilty. You would look—would be looking to find that person innocent because innocence is right and guilt is wrong, and you cannot get right from wrong or wrong from right.   What is the point of finding somebody wrong if you’re trying to make somebody right? What is the point of having a society that looks to find somebody criminal if you’re trying to get rid of crime? What is the point of having society convicting people of things they are told that they did, rather than things that they have seen that they have done? Do you know what evidence is? Evidence is what you see before you, and what I see before me are bombs on that man’s table. What I see before me are jugs on that man’s table. What I see before me are charges that that man put on me, but he’s not charging me with what is right. He’s not charging me with innocence. He’s not charging me with substance, he’s charging me with guilt. What did I do with guilt? Why are you charging me with guilt? Charge me with something that has substance, something that’s going to make me well if you feel that I’m sick. Something that’s going to make me healthy if you feel that I’m unhealthy. Something that’s going to make me strong if you feel that I’m not strong. I’m not a guilty man, I’m an innocent man! I didn’t come here to make trouble or bring trouble. But to bring the truth, an goddammit, that’s what I’m gonna do!

every day. John & Mobay Africa presented their case. Some days John Africa would lean back in his chair and close his eyes. His court appointed attorney told him one day that if he continued to go off to sleep, it would hurt his case. His response was: “I’ll hurt my case if I don’t sleep!” The guy never said anything more to him about sleeping.   No matter what questions were asked of witnesses by the prosecution, there was never an objection made by either John or Mobay Africa. My sister LaVerne and I were asked about this at a later date. We explained that there were no objections made by either of them because that would suggest they only had a problem with the part they were objecting to. When in fact, they objected to all of it! . . . and so it went until it was time for closing arguments. Much of John Africa’s closing is as follows:

John & Mobay Africa presented their case. Some days John Africa would lean back in his chair and close his eyes. His court appointed attorney told him one day that if he continued to go off to sleep, it would hurt his case. His response was: “I’ll hurt my case if I don’t sleep!” The guy never said anything more to him about sleeping.   No matter what questions were asked of witnesses by the prosecution, there was never an objection made by either John or Mobay Africa. My sister LaVerne and I were asked about this at a later date. We explained that there were no objections made by either of them because that would suggest they only had a problem with the part they were objecting to. When in fact, they objected to all of it! . . . and so it went until it was time for closing arguments. Much of John Africa’s closing is as follows:   “Ona MOVE! Now we have to understand what this case is about. This case is about evidence. Now it’s evident that we’ve got some bottles and pipes and some people sitting around with those bottles and pipes, and we’ ve got some so-call bombs over there that are supposed to belong to myself and my brother. But as you can see, evidently the bombs are on that side of the room. We’ve been charged with terrorizing the city and making threats on civilians and the like. And they want to find us guilty for this, but they don’t want to find us innocent, and that’s tragic because you see, if I were running the system and I wanted to clear up the system, I wouldn’t go around looking for guilty people. I would go around looking for innocent people and if I found some guilty people, I would convert them into being innocent and not guilty. Because when you’re guilty, you’re a criminal, according to the way this man thinks. And when you’re innocent, you’re not. So what will be the point of trying to find somebody guilty and making a criminal out of that person when the only thing a criminal can do is to influence crime. It would seem to me that if you want to solve the problem of somebody, you wouldn’t be looking to find that person guilty, find that person wrong, find that person innocent—or guilty. You would look—would be looking to find that person innocent because innocence is right and guilt is wrong, and you cannot get right from wrong or wrong from right.   What is the point of finding somebody wrong if you’re trying to make somebody right? What is the point of having a society that looks to find somebody criminal if you’re trying to get rid of crime? What is the point of having society convicting people of things they are told that they did, rather than things that they have seen that they have done? Do you know what evidence is? Evidence is what you see before you, and what I see before me are bombs on that man’s table. What I see before me are jugs on that man’s table. What I see before me are charges that that man put on me, but he’s not charging me with what is right. He’s not charging me with innocence. He’s not charging me with substance, he’s charging me with guilt. What did I do with guilt? Why are you charging me with guilt? Charge me with something that has substance, something that’s going to make me well if you feel that I’m sick. Something that’s going to make me healthy if you feel that I’m unhealthy. Something that’s going to make me strong if you feel that I’m not strong. I’m not a guilty man, I’m an innocent man! I didn’t come here to make trouble or bring trouble. But to bring the truth, an goddammit, that’s what I’m gonna do!

Those charges on me are concerned about my possession of bombs and my brother’s possession of bombs. Who do you see in this courtroom at this point who’s in possession of bombs, and ain’t that evident? Do you want evidence of who is in possession of the bombs they claim we made? Then look on that table and you have the evidence. Who is in possession of those bombs? Now ain’t it obvious? Ain’t it obvious? Don’t you see bombs there before you? Do you see bombs on this table or do you see bombs on the perpetrator’s table.   I’m charged with possession of bombs. My brother is charged with possession of bombs. They’re not really concerned with those bombs. If you will note, every charge that’s put on a person is preceded by the person. They don’t say that the bomb is guilty, the bombs are guilty. They say that the person is guilty. But they’ll say that you’re charged with bomb making. But the person is always—the person’s name always precedes the charges because they ain’t concerned with them bombs. They’re concerned with who the bombs are possessed by. As long as the Government’s possessing those bombs, it’s okay, it’s fine. But when they think that myself or some other black man is in possession of bombs, then there’s alarm in the system. You know, you’re not concerned about who possessed those bombs. If you did, I—the bombs would precede my name. I wouldn’t precede the bombs. And the charge that you have, the person’s name also precedes that bomb. That bomb is nothing but the vehicle and I’m supposed to be the driver. Because you’re not concerned with those bombs. You’re concerned with putting me on trial.

Wright contended that after Martha died, “Captain Ross was so overcome with grief, he left the familiar scenes and went with his nephew, John B. Conger, through the then wild Indian country to Mobile, where he took a boat for the North. He

One time I went down there, the local priest came round, this freakish Jesuit monk. He’d just come back from Africa – one of them people that touch you and you’re ‘healed’. To bring this into my mum was offensive enough, but then to turn around and say that the reason it wasn’t working was because I was challenging him – that was despicable. I was really, really upset. I don’t like being victimized by conmen. Every analyst, psychiatrist, spirit toucher, ghost hunter, psychic or priest on this earth is there to do you wrong.

The emaciated remains of the deceased traveller were soon afterwards taken to the place prepared. Over the heads of Farijala and Carras—Susi, Chumah, and Muanyaséré held a thick blanket as a kind of screen, under which the men performed their duties. Tofiké and John Wainwright were present. Jacob Wainwright had been asked to bring his Prayer Book with him, and stood apart against the wall of the enclosure. In reading about the lingering sufferings of Dr. Livingstone as described by himself, and subsequently by these faithful fellows, one is quite prepared to understand their explanation, and to see why it was possible to defer these operations so long after death: they say that his frame was little more than skin and bone. Through an incision carefully made, the viscera were removed, and a quantity of salt was placed in the trunk. All noticed one very significant circumstance in the autopsy. A clot of coagulated blood, as large as a man's hand, lay in the left side,[36] whilst Farijalapointed to the state of the lungs, which they describe as dried up, and covered with black and white patches.

There are only two distinctions between anybody in this room and an institutionalized schizophrenic: (1) whether you have a good reality strategy and you can make that distinction, and (2) whether the content of your hallucination is socially acceptable or not. Because you all hallucinate. You all hallucinate that somebody's in a good mood or a bad mood, for example. Sometimes it really is an accurate representation of what you are getting from the outside, but sometimes it's a response to your own internal state. And if it's not there, sometimes you can induce it. "Is something wrong?" "What is bothering you?" "Now I don't want you to worry about anything that happened today while you were gone." Drinking blood in this culture is not acceptable. I've lived in cultures where that's fine. The Masai, in Eastern Africa, sit around and drink cups of blood all the time. No problem. It would be weird in their culture for somebody to say "I can see that you are feeling very bad about what I just said." They would begin to wonder about you. But in this culture it's reversed. When we trained residents in mental hospitals we used to go up early and spend time in the wards because the patients there had problems we never had the opportunity to encounter before. We would give them the task of determining for themselves which parts of their experience were validated by other people, and which were not. For instance, with the cup-of-blood guy, we immediately joined his reality. "Yeah, warm this one up for me, will you?" We joined his reality so much that he came to trust us. And then we gave him the task of discovering which parts of his reality other people in the ward could validate for him. We didn't say this was really here and that wasn't, but simply asked him to determine which parts of his reality other people could share. And then he learned - as most of us have as children - to talk about those parts of reality which are either socially acceptable hallucinations, or that other people are willing to see and hear and feel, too. That's all he needed to get out of the hospital. He's doing fine. He still drinks cups of blood, but he does it by himself. Most psychotics don't have a way of making distinctions between what's shared reality and what's not. (...) I've made a lot of jokes about the way humanistic psychologists treat each other when they get together. They have many social rituals that did not exist when i worked at an electronics corporation. The corporation people didn't come in the morning and hold each other's hands and look meaningfully into each other's eyes for five and a half minutes. Now, when somebody at the corporation sees somebody do that, they go "Urrrrhhh! Weird!" And the people in humanistic psychology circles think the corporation people are cold and insensitive and inhuman. To me, they are both psychotic realities, and I'm not sure which one is crazier. And if you think about shared realities, the corporation people are in the majority! (...) Therapists feel letters. I don't think that's any more peculiar than drinking cups of blood. Everywhere I go, people tell me they feel O and K. That's pretty weird. Or you ask people "how do you feel?" and they say "Not bad." Think about that for a moment. That's a very profound statement. "I feel not bad." That's not a feeling. Neither is "OK.

Peter speaks of a church at Babylon; Paul proposed a journey to Spain, and it is generally believed he went there, and likewise came to France and Britain. Andrew preached to the Scythians, north of the Black Sea. John is said to have preached in India, and we know that he was at the Isle of Patmos, in the Archipelago. Philip is reported to have preached in upper Asia, Scythia, and Phrygia; Bartholomew in India, on this side the Ganges, Phrygia, and Armenia; Matthew in Arabia, or Asiatic Ethiopia, and Parthia; Thomas in India, as far as the coast of Coromandel, and some say in the island of Ceylon; Simon, the Canaanite, in Egypt, Cyrene, Mauritania, Lybia, and other parts of Africa, and from thence to have come to Britain; and Jude is said to have been principally engaged in the lesser Asia, and Greece. Their labours were evidently very extensive, and very successful; so that Pliny, the younger, who lived soon after the death of the apostles, in a letter to the emperor, Trajan, observed that Christianity had spread, not only through towns and cities, but also through whole countries.

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

The battle for the gospel in the opening years of the twenty-first century is being fought not primarily in the lecture rooms of North American seminaries but in the shanty towns, urban slums and villages of Africa, Asia and Latin America.

What the reference to Babylon the Great riding on a beast with seven mountains, could refer to instead, however, is the fact that the earth has seven major land masses, or continents, containing various heights of mountains: Europe, Africa, Asia, North America, South America, Australia and Antarctica, each rising up out of the depths of the seas. Since the Daughter of Babylon/Babylon the Great is described as the end times ‘hammer of the whole earth,’ its depiction as riding on, or having power or authority over, the seven continents of the earth makes sense. No prior world empire could make this claim. The Bible only describes one entity, Babylon the Great, as riding upon the back of the whole world. Only America can claim such sweeping influence over the globe. In addition, since Revelation 17:3 and 17:7 refer to Babylon the Great sitting upon or riding on a beast, a dominant position of Babylon the Great is clearly being depicted.

To Egypt's eternal shame—this is, after all, a country that makes it a crime to besmirch its image abroad—nearly the only help is coming from overseas. Worse, some of it comes from the U.N. World Food Program, more often associated with the victims of famine in North Korea and the displaced of sub-Saharan Africa than with booming tourist regions.

It is an astonishing thing how little the average man in Africa knows about the rifles he uses-it is but a very small exaggeration to say that all he really does know is that the bullet comes out of the end which has a hole in it!

In any event, as a hint of what is now in store for Egypt, consider the city of Alexandria—for decades the Muslim Brotherhood’s stronghold. Once it was a cosmopolitan summer resort famous for its secular, carefree atmosphere. Now it is about the least fun place to live in North Africa. All Muslim women in the city are veiled, among the young often for fear of otherwise being labeled whores by the unemployed guardians of public morality; and violence between local Christians and Muslims is commonplace. Extremist Muslims rioted in the city when the postrevolutionary regime happened to appoint a local mayor who was a Christian. Most bars have stopped serving alcohol. The

The only way out of the labyrinth of suffering is to forgive.” —John Green

College was constantly creating these predicaments: in the morning, you’re an interested, earnest student trying to understand John Rawls’s veil of ignorance, in the evening you’re a dumb-ass five beers deep and peeing on the hood of Carl Sagan’s Volkswagen Rabbit.

Customer Review 5.0 out of 5 starsA crime adventure story for the car enthusiast! ByAmazon Customeron March 9, 2016 Format: Kindle Edition This is a fast-paced story with surprising complexity from a first-time author. The story takes the reader on a thrilling journey across the globe that includes South Africa, Namibia, Singapore, Sri Lanka, England and France as a top racing driver finds himself inadvertently intertwined with criminals. The author's. attention to the detail of the cars in the story almost makes them characters themselves! He is clearly a car enthusiast with a real talent for crime writing. This book will appeal to anybody who loves a rollicking crime story, but especially to those who love their cars, motor racing and car chases!