Old Heritage Quotes

If you lack the iron and the fuzz to take control of your own life, if you insist on leaving your fate to the gods, then the gods will repay your weakness by having a grin or two at your expense. Should you fail to pilot your own ship, don't be surprised at what inappropriate port you find yourself docked. The dull and prosaic will be granted adventures that will dice their central nervous systems like an onion, romantic dreamers will end up in the rope yard. You may protest that it is too much to ask of an uneducated fifteen-year-old girl that she defy her family, her society, her weighty cultural and religious heritage in order to pursue a dream that she doesn't really understand. Of course it is asking too much. The price of self-destiny is never cheap, and in certain situations it is unthinkable. But to achieve the marvelous, it is precisely the unthinkable that must be thought.

There was no God in his heart, he knew; his ideas were still in riot; there was ever the pain of memory; the regret for his lost youth-yet the waters of disillusion had left a deposit on his soul, responsibility and a love of life, the faint stirring of old ambitions and unrealized dreams...... And he could not tell why the struggle was worth while, why he had determined to use to the utmost himself and his heritage from the personalities he had passed... He stretched out his arms to the crystalline, radiant sky. I know myself," he cried, "but that is all.

This is the only time for high ideals because those ideals are all that we have. We aren't just fighting for our physical survival, but for the survival of our civilization. We don't have the luxury of old-world pillars. We don't have a common heritage, we don't have a millennia of history. All we have are the dreams and promises that bind us together. All we have...is what we want to be.

We all have that heritage, no matter what old land our fathers left. All colors and blends of Americans have somewhat the same tendencies. It's a breed - selected out by accident. And so we're overbrave and overfearful - we're kind and cruel as children. We're overfriendly and at the same time frightened of strangers. We boast and are impressed. We're oversentimental and realistic. We are mundane and materialistic - and do you know of any other nation that acts for ideals? We eat too much. We have no taste, no sense of proportion. We throw our energy about like waste. In the old lands they say of us that we go from barbarism to decadence without an intervening culture. Can it be that our critics have not the key or the language of our culture?

Christians . . . ought not to be threatened by fantasy and imagination. Great painting is not "photographic": think of the Old Testament art commanded by God. There were blue pomegranates on the robes of the priest who went into the Holy of Holies. In nature there are no blue pomegranates. Christian artists do not need to be threatened by fantasy and imagination, for they have a basis for knowing the difference between them and the real world "out there." The Christian is the really free person--he is free to have imagination. This too is our heritage. The Christian is the one whose imagination should fly beyond the stars.

Another little portion of the human heritage has been quietly taken from them before they were old enough to understand.

I am convinced that the way forward for the human race is to recognize and protect the fundamental right of sovereignty over consciousness, to throw off the chains of our divisive religious heritage, to seek out forms of spirituality (or no spirituality at all if we so prefer) that are truly supportive of liberty and tolerance, to help the human spirit to grow rather than to wither, and to nurture our innate capacity for love and mutual respect. The old ways are broken and bankrupt and new ways are struggling to be born. Each one of us with our own talents, and by our own choices, has a part to play in that process.

Damon spoke without moving. “I’m not like you.” “You’re not as different from us as you want to think,” Matt said. “Look,” he added, an odd note of challenge in his voice, “I know you killed Mr. Tanner in self-defense, because you told me. And I know you didn’t come here to Fell’s Church because Bonnie’s spell dragged you here, because I sorted the hair and I didn’t make any mistakes. You’re more like us than you admit, Damon. The only thing I don’t know is why you didn’t go into Vickie’s house to help her.” Damon snapped, almost automatically, “Because I wasn’t invited!” Memory swept over Bonnie. Herself standing outside Vickie’s house, Damon standing beside her. Stefan’s voice: Vickie, invite me in. But no one had invited Damon. “But how did Klaus get in, then—?” she began, following her own thoughts. “That was Tyler’s job, I’m sure,” Damon said tersely. “What Tyler did for Klaus in return for learning how to reclaim his heritage. And he must have invited Klaus in before we ever started guarding the house—probably before Stefan and I came to Fell’s Church. Klaus was well prepared. That night he was in the house and the girl was dead before I knew what was happening.” “Why didn’t you call for Stefan?” Matt said. There was no accusation in his voice. It was a simple question. “Because there was nothing he could have done! I knew what you were dealing with as soon as I saw it. An Old One. Stefan would only have gotten himself killed—and the girl was past caring, anyway.” Bonnie heard the thread of coldness in his voice, and when Damon turned back to Stefan and Elena, his face had hardened. It was as if some decision had been made. “You see, I’m not like you,” he said. “It doesn’t matter.” Stefan had still not withdrawn his hand. Neither had Elena.

When Ben unfurls the T-shirts, there are two small problems. First, it turns out that a large T-shirt in a Georgia gas station is not the same size as a large T-shirt at, say, Old Navy. The gas station shirt is gigantic-more garbage bag than shirt. It is smaller than the graduation robes, but not by much. But this problem pales in comparison to the other problem, which is that both T-shirts are embossed with huge Confederate flags. Printed over the flag are the words HERITAGE NOT HATE. "Oh no you didn't," Radar says when I show him why we're laughing. "Ben Starling, you better not have bought your token black friend a racist shirt." "I just grabbed the first shirts I saw, bro." "Don't bro me right now," Radar says, but he's shaking his head and laughing. I hand him his shirt and he wiggles into it while driving with his knees. "I hope I get pulled over," he says. "I'd like to see how the cop responds to a black man wearing a Confederate T-shirt over a black dress.

A true and safe leader is likely to be one who has no desire to lead, but is forced into a position of leadership by the inward pressure of the Holy Spirit and the press of the external situation. Such were Moses and David and the Old Testament prophets. I think there was hardly a great leader from Paul to the present day but that was drafted by the Holy Spirit for the task, and commissioned by the Lord of the Church to fill a position he had little heart for. I believe it might be accepted as a fairly reliable rule of thumb that the man who is ambitious to lead is disqualified as a leader. The true leader will have no desire to lord it over God's heritage, but will be humble, gentle, self-sacrificing, and altogether as ready to follow as to lead, when the Spirit makes it clear that a wiser and more gifted man than himself has appeared.

When writing a novel a writer should create living people; people not characters. A character is a caricature. If a writer can make people live there may be no great characters in his book, but it is possible that his book will remain as a whole; as an entity; as a novel. If the people the writer is making talk of old masters; of music; of modern painting; of letters; or of science then they should talk of those subjects in the novel. If they do not talk of these subjects and the writer makes them talk of them he is a faker, and if he talks about them himself to show how much he knows then he is showing off. No matter how good a phrase or a simile he may have if he puts it in where it is not absolutely necessary and irreplaceable he is spoiling his work for egotism. Prose is architecture, not interior decoration, and the Baroque is over. For a writer to put his own intellectual musings, which he might sell for a low price as essays, into the mouths of artificially constructed characters which are more remunerative when issued as people in a novel is good economics, perhaps, but does not make literature. People in a novel, not skillfully constructed characters, must be projected from the writer’s assimilated experience, from his knowledge, from his head, from his heart and from all there is of him. If he ever has luck as well as seriousness and gets them out entire they will have more than one dimension and they will last a long time. A good writer should know as near everything as possible. Naturally he will not. A great enough writer seems to be born with knowledge. But he really is not; he has only been born with the ability to learn in a quicker ratio to the passage of time than other men and without conscious application, and with an intelligence to accept or reject what is already presented as knowledge. There are some things which cannot be learned quickly and time, which is all we have, must be paid heavily for their acquiring. They are the very simplest things and because it takes a man’s life to know them the little new that each man gets from life is very costly and the only heritage he has to leave. Every novel which is truly written contributes to the total of knowledge which is there at the disposal of the next writer who comes, but the next writer must pay, always, a certain nominal percentage in experience to be able to understand and assimilate what is available as his birthright and what he must, in turn, take his departure from. If a writer of prose knows enough about what he is writing about he may omit things that he knows and the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them. The dignity of movement of an ice-berg is due to only one-eighth of it being above water. A writer who omits things because he does not know them only makes hollow places in his writing. A writer who appreciates the seriousness of writing so little that he is anxious to make people see he is formally educated, cultured or well-bred is merely a popinjay. And this too remember; a serious writer is not to be confounded with a solemn writer. A serious writer may be a hawk or a buzzard or even a popinjay, but a solemn writer is always a bloody owl.

One grim Weltanschauung for this new era was well expressed by the Venetian nationalist demagogue in Michael Dibdin’s novel, Dead Lagoon: “There can be no true friends without true enemies. Unless we hate what we are not, we cannot love what we are. These are the old truths we are painfully rediscovering after a century and more of sentimental cant. Those who deny them deny their family, their heritage, their culture, their birthright, their very selves! They will not lightly be forgiven.

I believe that in the process of locating new avenues of creative thought, we will also arrive at an existential conservatism. It is worth asking repeatedly: Where are our deepest roots? We are, it seems, Old World, catarrhine primates, brilliant emergent animals, defined genetically by our unique origins, blessed by our newfound biological genius, and secure in our homeland if we wish to make it so. What does it all mean? This is what it all means: To the extent that we depend on prosthetic devices to keep ourselves and the biosphere alive, we will render everything fragile. To the extent that we banish the rest of life, we will impoverish our own species for all time. And if we should surrender our genetic nature to machine-aided ratiocination, and our ethics and art and our very meaning to a habit of careless discursion in the name of progress, imagining ourselves godlike and absolved from our ancient heritage, we will become nothing.

I'm sorry. For all of us. Sorry for all the little ways the people who were supposed to love us most could hurt us so deeply, despite their shared heritage and blood, as thought their knowledge of our pasts gave them unlimited access to all the most tender places, the old wounds that could be so easily reopened with no more than a glance, a comment, a passing reminder of all the ways in which we failed to live up to their expectations.

I’M LOSING FAITH IN MY FAVORITE COUNTRY Throughout my life, the United States has been my favorite country, save and except for Canada, where I was born, raised, educated, and still live for six months each year. As a child growing up in Waterloo, Ontario, Canada, I aggressively bought and saved baseball cards of American and National League players, spent hours watching snowy images of American baseball and football games on black and white television and longed for the day when I could travel to that great country. Every Saturday afternoon, me and the boys would pay twelve cents to go the show and watch U.S. made movies, and particularly, the Superman serial. Then I got my chance. My father, who worked for B.F. Goodrich, took my brother and me to watch the Cleveland Indians play baseball in the Mistake on the Lake in Cleveland. At last I had made it to the big time. I thought it was an amazing stadium and it was certainly not a mistake. Amazingly, the Americans thought we were Americans. I loved the United States, and everything about the country: its people, its movies, its comic books, its sports, and a great deal more. The country was alive and growing. No, exploding. It was the golden age of life, liberty, and the pursuit of happiness. The American dream was alive and well, but demanded hard work, honesty, and frugality. Everyone understood that. Even the politicians. Then everything changed. Partly because of its proximity to the United States and a shared heritage, Canadians also aspired to what was commonly referred to as the American dream. I fall neatly into that category. For as long as I can remember I wanted a better life, but because I was born with a cardboard spoon in my mouth, and wasn’t a member of the golden gene club, I knew I would have to make it the old fashioned way: work hard and save. After university graduation I spent the first half of my career working for the two largest oil companies in the world: Exxon and Royal Dutch Shell. The second half was spent with one of the smallest oil companies in the world: my own. Then I sold my company and retired into obscurity. In my case obscurity was spending summers in our cottage on Lake Rosseau in Muskoka, Ontario, and winters in our home in Port St. Lucie, Florida. My wife, Ann, and I, (and our three sons when they can find the time), have been enjoying that “obscurity” for a long time. During that long time we have been fortunate to meet and befriend a large number of Americans, many from Tom Brokaw’s “Greatest Generation.” One was a military policeman in Tokyo in 1945. After a very successful business carer in the U.S. he’s retired and living the dream. Another American friend, also a member of the “Greatest Generation”, survived The Battle of the Bulge and lived to drink Hitler’s booze at Berchtesgaden in 1945. He too is happily retired and living the dream. Both of these individuals got to where they are by working hard, saving, and living within their means. Both also remember when their Federal Government did the same thing. One of my younger American friends recently sent me a You Tube video, featuring an impassioned speech by Marco Rubio, Republican senator from Florida. In the speech, Rubio blasts the spending habits of his Federal Government and deeply laments his country’s future. He is outraged that the U.S. Government spends three hundred billion dollars, each and every month. He is even more outraged that one hundred and twenty billion of that three hundred billion dollars is borrowed. In other words, Rubio states that for every dollar the U.S. Government spends, forty cents is borrowed. I don’t blame him for being upset. If I had run my business using that arithmetic, I would be in the soup kitchens. If individual American families had applied that arithmetic to their finances, none of them would be in a position to pay a thin dime of taxes.

The challenge to writers today, I think, is not to disown any part of our heritage. Whatever our theme in writing, it is old and tried. Whatever our place, it has been visited by the stranger, it will never be new again. It is only the vision that can be new; but that is enough.

Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this. I have no praise anthems, nor old Negro spirituals. The spirit and soul are the body and brain, which are destructible—that is precisely why they are so precious. And the soul did not escape. The spirit did not steal away on gospel wings. The soul was the body that fed the tobacco, and the spirit was the blood that watered the cotton, and these created the first fruits of the American garden. And the fruits were secured through the bashing of children with stovewood, through hot iron peeling skin away like husk from corn.

Old men want to feel that the experience which has come with their years is valuable, that their advice is valuable, that they possess a sagacity that could be obtained only through experience— a sagacity that could be of use to young men if only young men would ask.

During the whole time consumed in the slow growth of this family tree, the house of Smallweed, always early to go out and late to marry, has strengthened itself in its practical character, has discarded all amusements, discountenanced all story-books, fairy-tales, fictions, and fables, and banished all levities whatsoever. Hence the gratifying fact that it has had no child born to it and that the complete little men and women whom it has produced have been observed to bear a likeness to old monkeys with something depressing on their minds.

Preserve the spirit of a ‘lost’ age, when time moved slower.

On Pleasure Pleasure is a freedom-song, But it is not freedom. It is the blossoming of your desires, But it is not their fruit. It is a depth calling unto a height, But it is not the deep nor the high. It is the caged taking wing, But it is not space encompassed. Aye, in very truth, pleasure is a freedom-song. And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing. Some of your youth seek pleasure as if it were all, and they are judged and rebuked. I would not judge nor rebuke them. I would have them seek. For they shall find pleasure, but not her alone; Seven are her sisters, and the least of them is more beautiful than pleasure. Have you not heard of the man who was digging in the earth for roots and found a treasure? And some of your elders remember pleasures with regret like wrongs committed in drunkenness. But regret is the beclouding of the mind and not its chastisement. They should remember their pleasures with gratitude, as they would the harvest of a summer. Yet if it comforts them to regret, let them be comforted. And there are among you those who are neither young to seek nor old to remember; And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it. But even in their foregoing is their pleasure. And thus they too find a treasure though they dig for roots with quivering hands. But tell me, who is he that can offend the spirit? Shall the nightingale offend the stillness of the night, or the firefly the stars? And shall your flame or your smoke burden the wind? Think you the spirit is a still pool which you can trouble with a staff? Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being. Who knows but that which seems omitted today, waits for tomorrow? Even your body knows its heritage and its rightful need and will not be deceived. And your body is the harp of your soul, And it is yours to bring forth sweet music from it or confused sounds. And now you ask in your heart, “How shall we distinguish that which is good in pleasure from that which is not good?” Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower, But it is also the pleasure of the flower to yield its honey to the bee. For to the bee a flower is a fountain of life, And to the flower a bee is a messenger of love, And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.

There are certain segments of society that will never lend an ear to a new idea. They squat in a certain place and will not budge from it. They will find many reasons to maintain a way of life that is comfortable to them. They’ll cling to old religions; they’ll fasten with the grip of death on ethics that were dead, without their knowing it, centuries before; they will embrace a logic that can be blown over with a breath, still claiming it is sacrosanct.

Amory, sorry for them, was still not sorry for himself - art, politics, religion, whatever his medium should be, he knew he was safe now, free from all hysteria - he could accept what was acceptable, roam, grow, rebel, sleep deep through many nights... There was no God in his heart, he knew; his ideas were still in riot; there was ever the pain of memory; the regret for his lost youth - yet the waters of disillusion had left a deposit on his soul, responsibility and a love of life, the faint stirring of old ambitions and unrealized dreams... And he could not tell why the struggle was worth while, why he had determined to use to the utmost himself and his heritage from the personalities he had passed... He stretched out his arms to the crystalline, radiant sky. "I know myself," he cried, "but that is all.

He looked on in silence at the proof of what Israelis already know, that their history is contrived from the bones and traditions of Palestinians. The Europeans who came knew neither hummus nor falafel but later proclaimed them authentic Jewish cuisine." They claimed the villas of Qatamon as "old Jewish homes. They had no old photographs or ancient drawings of their ancestry living on the land, loving it, and planting it. They arrived from foreign nations and uncovered coins in Palestines earth from the Canaanites, the Romans, the ottomans, then sold them as their own "ancient Jewish artifacts." They came to Jaffa and found oranges the size of watermelons and said, "Behold! The Jews are known for their oranges." But those oranges were the culmination of centuries of Palestinian farmers perfecting the art of citrus growing.

Though he has watched a decent age pass by, A man will sometimes still desire the world. I swear I see no wisdom in that man. The endless hours pile up a drift of pain More unrelieved each day: and as for pleasure, When he is sunken in excessive age, You will not see his pleasure anywhere. The last attendant is the same for all, Old men and young alike, as in its season Man's heritage of underworld appears: There being no epithalamion, No music and no dance. Death is the finish. Not to be born beats all philosophy. The second best is to have seen the light And then to go back quickly whence we came. The feathery follies of his youth once over, What trouble is beyond the range of man? What heavy burden will he not endure? Jealousy, faction, quarreling, and battle-- The bloodiness of war, the grief of war. And in the end he comes to strengthless age, Abhorred by all men, without company, Unfriended in that uttermost twilight Where he must live with every bitter thing.

The landscape of Singapore is different now. Modern buildings scratch the skyline with a pomp and display that wasn't there in days gone by. Old and new come together to create a modern Singapore that was still in the process of being made as I grew up.

jealousies and hatreds; there was no loyalty or decency anywhere about it, there was no place in it where a man counted for anything against a dollar. And worse than there being no decency, there was not even any honesty. The reason for that? Who could say? It must have been old Durham in the beginning; it was a heritage which the self-made merchant had left to his son, along with his millions.

If we are constantly aware of the seeds of divinity in us, it will help us rise above earthly challenges and difficulties. Brigham Young said: 'When I look upon the faces of intelligent beings I look upon the image of the God I serve. There are none but what have a certain portion of divinity within them; and though we are clothed with bodies which are in the image of our God, yet this mortality shrinks before that portion of divinity which we inherit from our Father' (Discourses of Brigham Young, sel. John A. Widtsoe [1941], 168). Being aware of our divine heritage will help men young and old to grow and magnify the divinity which is within them and within all of us.

Christians—who have no patience with Darwinistic materialism—often sound as progressive as the most ardent evolutionist. They look for “new” theologies, “new” ways of worship, and “new” music, being quite willing to toss out their entire “old-fashioned” Christian heritage.

However much they may smile at her, the old inhabitants would miss Tillie. Her stories give them something to talk about and to conjecture about, cut off as they are from the restless currents of the world. The many naked little sandbars which lie between Venice and the mainland, in the seemingly stagnant water of the lagoons, are made habitable and wholesome only because, every night, a foot and a half of tide creeps in from the sea and winds its fresh brine up through all that network of shining waterways. So, into all the little settlements of quiet people, tidings of what their boys and girls are doing in the world bring real refreshment; bring to the old, memories, and to the young, dreams.

We are going to win our freedom because both the sacred heritage of our nation and the eternal will of the Almighty God are embodied in our echoing demands. So however difficult it is during this period, however difficult it is to continue to live with the agony and the continued existence of racism, however difficult it is to live amidst the constant hurt, the constant insult and the constant disrespect, I can still sing we shall overcome. We shall overcome because the arc of the moral universe is long but it bends towards justice. We shall overcome because Carlisle is right. "No lie can live forever." We shall overcome because William Cullen Bryant is right. "Truth crushed to earth will rise again." We shall overcome because James Russell Lowell is right. "Truth forever on the scaffold, wrong forever on the throne."   Yet that scaffold sways the future. We shall overcome because the Bible is right.  "You shall reap what you sow." With this faith we will be able to hew out of the mountain of despair, a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to speed up the day when all of God's children all over this nation - black men and white men, Jews and Gentiles, Protestants and Catholics will be able to join hands and sing in the words of the old negro spiritual, "Free at Last, Free at Last, Thank God Almighty, We are Free At Last.

Hypatia’s case then was this. She lived in a time when her intellectual heritage, a seven-hundred-year-old tradition, was crumbling. The supports that had once seemed so secure—the Museum and the libraries—had all been swept away by the swell of ignorant dogmatism. Almost alone, virtually the last academic, she stood for the intellectual values, for rigorous mathematics, ascetic Neoplatonism, the crucial role of the mind, and the voice of temperance and moderation in civic life.

NOTHING should more deeply shame the modern student than the recency and inadequacy of his acquaintance with India. Here is a vast peninsula of nearly two million square miles; two-thirds as large as the United States, and twenty times the size of its master, Great Britain; 320,000,000 souls, more than in all North and South America combined, or one-fifth of the population of the earth; an impressive continuity of development and civilization from Mohenjo-daro, 2900 B.C. or earlier, to Gandhi, Raman and Tagore; faiths compassing every stage from barbarous idolatry to the most subtle and spiritual pantheism; philosophers playing a thousand variations on one monistic theme from the Upanishads eight centuries before Christ to Shankara eight centuries after him; scientists developing astronomy three thousand years ago, and winning Nobel prizes in our own time; a democratic constitution of untraceable antiquity in the villages, and wise and beneficent rulers like Ashoka and Akbar in the capitals; minstrels singing great epics almost as old as Homer, and poets holding world audiences today; artists raising gigantic temples for Hindu gods from Tibet to Ceylon and from Cambodia to Java, or carving perfect palaces by the score for Mogul kings and queens—this is the India that patient scholarship is now opening up, like a new intellectual continent, to that Western mind which only yesterday thought civilization an exclusively European thing.I

. And when we allow freedom to ring . . . we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, ‘Free at last! Free at last! Thank God Almighty, we are free at last.

Opening lines of The Great Indian Novel narrated as a modern day MahaBharata. They tell me India is an underdeveloped country. They attend seminars, appear on television, even come to see me, creasing their eight-hundred-rupee suits and clutching their moulded plastic briefcases, to announce in tones of infinite understanding that India has yet to develop. Stuff and nonsense, of course. “These are the kind of fellows who couldn’t tell their kundalini from a decomposing earthworm, and I don’t hesitate to tell them so. I tell them they have no knowledge of history and even less of their own heritage. I tell them that if they would only read the Mahabarata and the Ramayana, study the Golden Ages of the Mauryas and the Guptas and even of those Muslim chaps the Mughals, they would realize that India in not an underdeveloped country but a highly developed country in an advanced stage of decay.” They laugh about me pityingly and shift from one foot to the other, unable to conceal their impatience, and I tell them that, in fact, everything in India in over-developed, particularly the social structure, the bureaucracy, the political process, the financial system, the university network and, for that matter, the women. Cantankerous old man, I them thinking, as they make their several exists

Old English, the heart and soul of the old regime at Oxford, ceased to be a required course only as of 2002.

A traditionalist’s values are gleaned from all that is good in the past.

Your heritage foods are your health and your wealth.

Why should they love us?Why do you think the Arabs are not entitled to resist strangers who come here suddenly as if from another planet, and take away their land and their soil, fields, villages and towns, the graves of their ancestors and their children’s inheritance? We tell ourselves that we only came to this land “to build and be rebuilt”, “to renew our days of old”, “to redeem our ancestors heritage”, etcetera, but you tell me if there is any other people in this world who would welcome with open arms an incursion of hundreds of thousands of strangers, and then millions of strangers, landing from far away with the weird claim that their holy scripture, which they brought with them also from far away, promise this whole land to them and them alone.

Social anthems and protest songs had long been part of the heritage of rock—but not like this. “Earth Song” was something more epic, dramatic, and primal. Its roots were deeper, its vision more panoramic. It was a lamentation torn from the pages of the Old Testament; a “sorrow song” in the tradition of slave spirituals; an apocalyptic prophecy with echoes of Blake, Yeats and Eliot. It conveyed musically what Picasso’s masterful painting, Guernica, conveyed in art. Inside its swirling scenes of destruction and suffering were voices—crying, pleading, shouting to be heard. (“What about us?”)

Old, yet beloved to my family, the cart is marked with the prints and sweat of our ancestors, who began our journeys in trade. I carry our world in this cart, wares we have taken ages to create. Foraging through earth and trees to source our natural ingredients. Wares I push with deep pride, along the sloping, uneven terrain. I can travel further with the cart and expand my avenues for trade.

That is their day’s lesson in English, though of English they have learned nothing. Another little portion of the human heritage has been quietly taken from them before they were old enough to understand.

He knew all the stories. His grandfather had given them to him when he sat between the old man’s knees as a child. It was a comfort, though, to hear them again. To call them to mind. All these stories that made him more than just a vintner and more than just a man who carried a spear whom other men were willing to follow. More than just a man who lay dying. The stories made him one of the People, who would never die.

Where the real sex feeling begins, timidity and distrust are its companions, heritage from old wicked days when love and violence went often hand in hand. The bent head, the averted eye, the faltering voice, the wincing figure—these, and not the unshrinking gaze and frank reply, are the true signals of passion. Even in my short life I had learned as much as that—or had inherited it in that race memory which we call instinct.

If God were to end history and reign forever in a distant Heaven, Earth would be remembered as a graveyard of sin and failure. Instead, Earth will be redeemed and resurrected. In the end it will be a far greater world, even for having gone through the birth pains of suffering and sin—yes, even sin. The New Earth will justify the old Earth’s disaster, make good out of it, putting it in perspective. It will preserve and perpetuate Earth’s original design and heritage.

We need a stable government, fast!” I kept saying. “Elections are great in principle but this is no time for high ideals.” The president was cool, a lot cooler than me. Maybe it was all that military training…he said to me, “This is the only time for high ideals because those ideals are all that we have. We aren’t just fighting for our physical survival, but for the survival of our civilization. We don’t have the luxury of old-world pillars. We don’t have a common heritage, we don’t have a millennia of history. All we have are the dreams and promises that bind us together. All we have…[struggling to remember]…all we have is what we want to be.” You see what he was saying. Our country only exists because people believed in it, and if it wasn’t strong enough to protect us from this crisis, then what future could it ever hope to have? He knew that America wanted a Caesar, but to be one would mean the end of America. They say great times make great men. I don’t buy it. I saw a lot of weakness, a lot of filth. People who should have risen to the challenge and either couldn’t or wouldn’t. Greed, fear, stupidity, and hate. I saw it before the war, I see it today. My boss was a great man. We were damn lucky to have him.

These new words were heard by my love; they persuaded it that the next day would not be different from what all the other days had been; that Gilberte’s feeling for me, already too old to be able to change, was indifference; that in my friendship with Gilberte, I was the only one who loved. “It’s true,” my love answered, “there’s nothing more to be done with this friendship, it won’t change.” And so, the very next day (or waiting for a public holiday if there was one coming up soon, or an anniversary, or the New Year perhaps, one of those days which are not like the others, when time makes a fresh start by rejecting the heritage of the past, by not accepting the legacy of its sorrows) I would ask Gilberte to give up our old friendship and lay the foundations of a new one.

Nay, let us walk from fire unto fire, From passionate pain to deadlier delight, I am too young to live without desire, Too young art thou to waste this summer night Asking those idle questions which of old Man sought of seer and oracle, and no reply was told. For, sweet, to feel is better than to know, And wisdom is a childless heritage, One pulse of passion--youth's first fiery glow, -- Are worth the hoarded proverbs of the sage: Vex not soul with dead philosophy, Have we not lips to kiss with, hearts to love and eyes to see!

Know, O man, that Light is thine heritage. Know that darkness is only a veil. Sealed in thine heart is brightness eternal, waiting the moment of freedom to conquer, waiting to rend the veil of the night. Some I found who had conquered the ether. Free of space were they while yet they were men. Using the force that is the foundation of ALL things, far in space constructed they a planet, drawn by the force that flows through the ALL; condensing, coalescing the ether into forms, that grew as they willed. Outstripping in science, they, all of the races, mighty in wisdom, sons of the stars. Long time I paused, watching their wisdom. Saw them create from out of the ether cities gigantic of rose and gold. Formed forth from the primal element, base of all matter, the ether far flung. Far in the past, they had conquered the ether, freed themselves from the bondage of toil; formed in heir mind only a picture and swiftly created, it grew. Forth then, my soul sped, throughout the Cosmos, seeing ever, new things and old; learning that man is truly space-born, a Sun of the Sun, a child of the stars.

I’VE LOST FAITH in the saying “You’re only as old as you think you are,” ever since I got old. It is a saying with a fine heritage. It goes right back to the idea of the Power of Positive Thinking, which is so strong in America because it fits in so well with the Power of Commercial Advertising and with the Power of Wishful Thinking, aka the American Dream. It is the bright side of Puritanism: What you deserve is what you get. (Never mind just now about the dark side.) Good things come to good people and youth will last forever for the young in heart.

I strongly believe that teachers need to tell students about great lives and make children understand their history and heritage. It is only through this that a love for the country is born that is based on knowledge and understanding. This is how children not only know what is good and what is evil but also learn to judge for themselves the distinction between the two. They then know the best way to behave in many situations. These lessons can form the moral core around which our personalities are formed—something that no one can take away from us however old we get.

There was some kind of cultural cause for the decline of the ancient world. It was neither corruption of public spirit nor Christianity. It was due to the rise of the logocentric culture rooted in written text. This engendered, in general, a conservative, backward-looking frame of mind, hostile to critical military and technological innovation. It widened the gap between the highly literate elite and the still-illiterate masses. It aroused social strains that the imperial government would not, or perhaps could not, confront. Once the Visigoths had won a lucky battle or two, a general pessimism, docility, and privatism settled in. "The ancients had a phrase for this. They said the world was 'growing old.' It was a mature culture. The Roman in late antiquity needed social and intellectual restoration, not more intensive cultivation of the classical heritage.

Today, we are at a turning point in our history. We can no longer continue to accept tradition for tradition's sake. We can no longer go on playing the same old war games without eventually becoming conscious of the dimensions of the destruction involved. We must realize that child murder was also part of our "traditions" and that our blindness in respect of this tradition is itself a consequence of this practice. We have no other choice but to become fully conscious of the darker aspects of our own cultural heritage. Only then will we cease to pass them blindly on to future generations.

No matter how far we have travelled –physically, emotionally, psychologically – from our heritage, it threads its way into our existence. We carry it in the way we engage with the world. We carry our ancestors wherever we go. I know this is a basic proposition. But it can be easily forgotten when we interact with each other. I’m not only made up of women, I am made up of men – my grandfathers and father – and my book doesn’t shy away from my inheritance from 'Kostaki'. The big question is: how can I change the patterns of my inherited history? I’m working on my contribution to change through my relationships, my philosophy and my writing.

After Jurgis had been there awhile he would know that the plants were simply honeycombed with rottenness of that sort—the bosses grafted off the men, and they grafted off each other; and some day the superintendent would find out about the boss, and then he would graft off the boss. Warming to the subject, Tamoszius went on to explain the situation. Here was Durham's, for instance, owned by a man who was trying to make as much money out of it as he could, and did not care in the least how he did it; and underneath him, ranged in ranks and grades like an army, were managers and superintendents and foremen, each one driving the man next below him and trying to squeeze out of him as much work as possible. And all the men of the same rank were pitted against each other; the accounts of each were kept separately, and every man lived in terror of losing his job, if another made a better record than he. So from top to bottom the place was simply a seething caldron of jealousies and hatreds; there was no loyalty or decency anywhere about it, there was no place in it where a man counted for anything against a dollar. And worse than there being no decency, there was not even any honesty. The reason for that? Who could say? It must have been old Durham in the beginning; it was a heritage which the self-made merchant had left to his son, along with his millions.

Scholars discern motions in history & formulate these motions into rules that govern the rises & falls of civilizations. My belief runs contrary, however. To wit: history admits no rules, only outcomes. What precipitates outcomes? Vicious acts & virtuous acts. What precipitates acts? Belief. Belief is both prize & battlefield, within the mind & in the mind's mirror, the world. If we believe humanity is a ladder of tribes, a colosseum of confrontation, exploitation & bestiality, such a humanity is surely brought into being, & history's Horroxes, Boerhaaves & Gooses shall prevail. You & I, the moneyed, the privileged, the fortunate, shall not fare so badly in this world, provided our luck holds. What of it if our consciences itch? Why undermine the dominance of our race, our gunships, our heritage & our legacy? Why fight the 'natural' (oh, weaselly word!) order of things? Why? Because of this: -- one fine day, a purely predatory world shall consume itself. Yes, the devil shall take the hindmost until the foremost is the hindmost. In an individual, selfishness uglifies the soul; for the human species, selfishness is extinction. Is this the entropy written in our nature? If we believe that humanity may transcend tooth & claw, if we believe divers [sic] races & creeds can share this world as peaceably as the orphans share their candlenut tree, if we believe leaders must be just, violence muzzled, power accountable & the riches of the Earth & its Oceans shared equitably, such a world will come to pass. I am not deceived. It is the hardest of worlds to make real. Tortuous advances won over generations can be lost by a single stroke of a myopic president's pen or a vainglorious general's sword. A life spent shaping a world I want Jackson to inherit, not one I fear Jackson shall inherit, this strikes me as a life worth the living. Upon my return to San Francisco, I shall pledge myself to the Abolitionist cause, because I owe my life to a self-freed slave & because I must begin somewhere. I hear my father-in-law's response. 'Oho, fine, Whiggish sentiments, Adam. But don't tell me about justice! Ride to Tennessee on an ass & convince the red-necks that they are merely white-washed negroes & their negroes are black-washed Whites! Sail to the Old World, tell 'em their imperial slaves' rights are as inalienable as the Queen of Belgium's! Oh, you'll grow hoarse, poor & grey in caucuses! You'll be spat on, shot at, lynched, pacified with medals, spurned by backwoodsmen! Crucified! Naïve, dreaming Adam. He who would do battle with the many-headed hydra of human nature must pay a world of pain & his family must pay along with him! & only as you gasp your dying breath shall you understand, your life amounted to no more than one drop in a limitless ocean!' Yet what is any ocean but a multitude of drops?

What happened to you?” she asked. “Bullets hurt,” he said. “It missed the artificial arm by two inches, damn the marksman. I hate people who can’t shoot straight.” “How many this time?” she asked with a smile. “Just one,” he said. “In the shoulder. It’s much better now.” He shook his head. “I’m getting too old for this. I’ve got so many broken bones that I can’t move fast enough anymore.” She smiled wider. “Someday you’ll find a woman who’s worth giving up the danger for.” The smile faded. “You’re like Tate. He loves his work. He probably lives on adrenaline. Funny. I never understood that before. Now suddenly everything is clear. I was living on pipe dreams.” He sighed. “It was more than his heritage that kept him away from you,” he said. “I knew, but I couldn’t explain it to you. Work like ours demands sacrifice. Any loved one can become a hostage. Any relationship can take away the edge we need when we’re under fire. A man with something to lose isn’t a man to send on a potential suicide mission. Take your mind off the objective for one minute, and you’re dead.

are acting out an old tradition that may not have any meaning now or may never have had a meaning, something that they clung to through the centuries because it was the one reality they had, the one thing in which they could believe. It gave them a sense of continuity, a belonging to the ancient past. It was something that set them apart as special people and made them important.

The wardens,” he said, “are acting out an old tradition that may not have any meaning now or may never have had a meaning, something that they clung to through the centuries because it was the one reality they had, the one thing in which they could believe. It gave them a sense of continuity, a belonging to the ancient past. It was something that set them apart as special people and made them important.” “And

Lee went on, “That’s why I include myself. We all have that heritage, no matter what old land our fathers left. All colors and blends of Americans have somewhat the same tendencies. It’s a breed—selected out by accident. And so we’re overbrave and overfearful—we’re kind and cruel as children. We’re overfriendly and at the same time frightened of strangers. We boast and are impressed. We’re oversentimental and realistic. We are mundane and materialistic—and do you know of any other nation that acts for ideals? We eat too much. We have no taste, no sense of proportion. We throw our energy about like waste. In the old lands they say of us that we go from barbarism to decadence without an intervening culture. Can it be that our critics have not the key or the language of our culture? That’s what we are, Cal—all of us. You aren’t very different.

In northwest Seattle, there is an immensely popular 'old-fashioned' ice cream parlor. It is modern, spotless, and gleaming, bursting with comfortable looking people on a warm summer evening. The parlor is dedicated to nostalgia, from the old-time decor to the striped candy, the ragtime music, the costumes of the smiling young waiters, the Gibson-girl menu with its gold-rush type, and the open-handed hospitality of the Old West. It serves sandwiches, hamburgers, and kiddie 'samiches,' but its specialty is ice-cream concoctions, all of them with special names, including several so vast and elaborate that they cost several dollars and arrive with so much fanfare that all other activities stop as the waiters join in a procession as guards of honor. Nobody seems to care that the sandwiches and even the ice cream dishes have a curious blandness, so that everything tastes rather alike and it is hard to remember what one has eaten. Nothing mars the insistent, bright, wholesome good humor that presses on every side. Yet somehow there is pathos as well. For these patrons are the descendants of pioneers, of people who knew the frontiers, of men who dared the hardships of Chilkoot Pass to seek gold in the Klondike. That is their heritage, but now they only sit amid a sterile model of the past, spooning ice cream while piped-in ragtime tinkles unheard.

Both your coloration and your hair. They are much darker than Catalina’s. I imagine they reflect your Indian heritage rather than the French. You do have some Indian in you, no? Like most of the mestizos here do.” “Catalina’s mother was from France. My father is from Veracruz and my mother from Oaxaca. We are Mazatec on her side. What is your point?” she asked flatly. The old man smiled. A closed smile, no teeth. She could picture his teeth, yellowed and broken.

The Spine of the Snowman" On the moon, an old caretaker in faded clothes is holed up in his pressurized cabin. The fireplace is crackling, casting sparks onto the instrument panel. His eyes are flickering over the earth, looking for Illinois, looking for his hometown, Gnarled Heritage, until his sight is caught in its chimneys and frosted aerials. He thinks back on the jeweler's son who skated the pond behind his house, and the local supermarket with aisles that curved off like country roads. Yesterday the robot had been asking him about snowmen. He asked if they had minds. No, the caretaker said, but he'd seen one that had a raccoon burrowed up inside the head. "Most had a carrot nose, some coal, buttons, and twigs for arms, but others were more complex. Once they started to melt, things would rise up from inside the body. Maybe a gourd, which was an organ, or a long knobbed stick, which was the spine of the snowman." The robot shifted uncomfortably in his chair.

....though he hated to admit it, they were all Anglophiles. They were a family of Anglophiles. Pointed in the wrong direction, trapped outside their own history and unable to retrace their steps because their footprints had been swept away. He explained to them that history was like an old house at night. With all the lamps lit. And ancestors whispering inside. "To understand history," Chacko said, "we have to go inside and listen to what they're saying. And look at the books and the pictures on the wall. And smell the smells."... ..."But we can't go in," Chacko explained, "because we've been locked out. And when we look in through the windows, all we see are shadows. And when we try and listen, all we hear is a whispering. And we cannot understand the whispering, because our minds have been invaded by war. A war that we have won and lost. The very worst sort of war. A war that captures dreams and re-dreams them. A war that has made us adore our conquerors and despise ourselves.

England! Old England! in my love for thee No dream is mine, but blessed memory; Such haunting images and hidden fires Course with the bounding blood of British sires: From British bodies, minds, and souls I come, And from them draw the vision of their home. Awake, Columbia! scorn the vulgar age That bids thee slight thy lordly heritage. Let not the wide Atlantic’s wildest wave Burst the blest bonds that fav’ring Nature gave: Connecting surges ‘twixt the nations run, Our Saxon souls dissolving into one!

a new and shocking worldview, as many may learn that the much-discussed “New World Order” is simply the Old World Order. The means of exercising power are the same; only the technologies have changed. The caesars and kings of yesterday became the Robber Barons of the nineteenth and twentieth centuries, who in turn have become the corporate owners of today. These self-styled globalists believe themselves to be more enlightened, entitled by heritage, and therefore, more worthy than others to rule the world.

The largest wooden old town in the Nordic countries, Vanha Rauma deserves its Unesco World Heritage status. Its 600 houses might be museum pieces, but they also form a living centre: residents tend their flower boxes and chat to neighbours, while visitors meander in and out of the low-key cafes, shops, museums and artisans’ workshops. Rauman giäl, an old sailors’ lingo that mixes up a host of languages, is still spoken here, and the town’s medieval lace-making heritage is celebrated during Pitsiviikko (Rauma Lace Week).

When we hear the old bells ringing out on a Sunday morning, we ask ourselves: can it be possible? This for a Jew, crucified two thousand years ago, who said he was the son of God. The proof of such a claim is wanting. Within our times the Christian religion is surely an antiquity jutting out from a far-distant olden time; and the fact that people believe such a claim...is perhaps the oldest part of this heritage. A god who conceives children with a mortal woman; a wise man who calls us to work no more; to judge no more; but to heed the signs of the imminent apocalypse; a justice that accepts the innocent man as a proxy sacrifice; someone who has his disciplines drink his blood; prayers for miraculous interventions; sins against a god, atoned for by a god; fear of the afterlife, to which death is the gate; the figure of the cross as a symbol, in a time that no longer knows the purpose and shame of the cross - how horribly all this wafts over us, as from the grave of the ancient past! Are we to believe that such things are still believed?

My instincts are all against a woman being too frank and at her ease with me. It is no compliment to a man. Where the real sex feeling begins, timidity and distrust are its companions, heritage from old wicked days when love and violence went often hand in hand. The bent head, the averted eye, the faltering voice, the wincing figure — these, and not the unshrinking gaze and frank reply, are the true signals of passion. Even in my short life I had learned as much as that — or had inherited it in that race memory which we call instinct.

Seventeen year old Alexis finds herself on the eve of her eighteenth birthday. What generally means a step into adulthood instead opens its way to a terrifying truth about not only her family, but herself. She comes from a long line of vampire hunters, and her real dad wants her to carry on the family quest. At the same time, she is falling for a new boy at school who has his own secret. He is a vampire. Alexis is forced to make a decision from which there is no turning back.—Will she deny this newly discovered heritage, or embrace it.

Colby’s resourceful, I’ll give him that.” “You used to be good friends.” “We were, until he started hanging around Cecily,” came the short reply. “I’m not as angry at him as I was. But it seems that he has to have a woman to prop him up.” “Not necessarily,” Matt replied. “Sometimes a good woman can save a bad man. It’s an old saying, but fairly true from time to time. Colby was headed straight to hell until Cecily put him on the right track. It’s gratitude, but I don’t think he can see that just yet. He’s in between mourning his ex-wife and finding someone to replace her.” He leaned back again. “I feel sorry for him. He’s basically a one-woman man, but he lost the woman.” Tate packed back to the wing chair and sat down on the edge. “He’s not getting Cecily. She’s mine, even if she doesn’t want to admit it.” Matt stared at him. “Don’t you know anything about women in love?” “Not a lot,” the younger man confessed. “I’ve spent the better part of my life avoiding them.” “Especially Cecily,” Matt agreed. “She’s been like a shadow. You didn’t miss her until you couldn’t see her behind you anymore.” “She’s grown away from me,” Tate said. “I don’t know how to close the gap. I know she still feels something for me, but she wouldn’t stay and fight for me.” He lifted his gaze to Matt’s hard face. “She’s carrying my child. I want both of them, regardless of the adjustments I have to make. Cecily’s the only woman I’ve ever truly wanted.” Matt spread his hands helplessly. “This is one mess I can’t help you sort out,” he said at last. “If Cecily loves you, she’ll give in sooner or later. If it were me, I’d go find her and tell her how I really felt. I imagine she’ll listen.” Tate stared at his shoes. He couldn’t find the right words to express what he felt. “Tate,” his father said gently, “you’ve had a lot to get used to lately. Give it time. Don’t rush things. I’ve found that life sorts itself out, given the opportunity.” Tate’s dark eyes lifted. “Maybe it does.” He searched the other man’s quiet gaze. “It’s not as bad as I thought it was, having a foot in two worlds. I’m getting used to it.” “You still have a unique heritage,” Matt pointed out. “Not many men can claim Berber revolutionaries and Lakota warriors as relatives.

Again and again, the goal of the progressives is to unmoor the individual and society from America’s heritage with populist tirades, prodding, and indoctrination, the purpose of which is to build popular support for a muscular centralized government ruled by a self-aggrandizing intellectual elite through an extraconstitutional and autocratic administrative Leviathan. Moreover, the individual is to be denuded of his personal traits, “primitive nature,” and “old beliefs,” since his true liberty, satisfaction, and realization are said to be tied to the universality of the state. The government, through “science” and administration—unencumbered by ancient and archaic eternal truths—can alter society in ways that supposedly modernize and improve it. Furthermore, the individual’s focus on self rather than community, and his old habits, beliefs, and traditions, must be altered through socializing education and training, thereby making him the kind of person and citizen whose behavior better conforms to the egalitarian purposes and general welfare of the overall society. Of course, this is the death of individualism and republicanism.

She wandered almost at random, zigzagging streets, following a canal for a bit, stopping to admire the towering red brick buildings that channelled her along, manufacturing heritage trailing along the water. Some were more than eight stories tall, solid behemoths that would outlast whatever food outlet had set up shop on the ground. Looking up changed things, it revealed all the details on the old buildings: secret towers, spires, turrets. They were castles in the city. Rewards for those that saw beyond their shuffling footsteps. This was a city made for looking up, she thought.

To pause there would be to confirm the hopeless finality of a belief that two atomic colossi are doomed malevolently to eye each other indefinitely across a trembling world. To stop there would be to accept helplessly the probability of civilization destroyed, the annihilation of the irreplaceable heritage of mankind handed down to us from generation to generation, and the condemnation of mankind to begin all over again the age-old struggle upward from savagery towards decency, and right, and justice. Surely no sane member of the human race could discover victory in such desolation.

When, without the bitterness of impotent rebellion, we have learnt both to resign ourselves to the outward rules of Fate and to recognise that the non-human world is unworthy of our worship, it becomes possible at last so to transform and refashion the unconscious universe, so to transmute it in the crucible of imagination, that a new image of shining gold replaces the old idol of clay. In all the multiform facts of the world--in the visual shapes of trees and mountains and clouds, in the events of the life of man, even in the very omnipotence of Death--the insight of creative idealism can find the reflection of a beauty which its own thoughts first made. In this way mind asserts its subtle mastery over the thoughtless forces of Nature. The more evil the material with which it deals, the more thwarting to untrained desire, the greater is its achievement in inducing the reluctant rock to yield up its hidden treasures, the prouder its victory in compelling the opposing forces to swell the pageant of its triumph. Of all the arts, Tragedy is the proudest, the most triumphant; for it builds its shining citadel in the very centre of the enemy's country, on the very summit of his highest mountain; from its impregnable watchtowers, his camps and arsenals, his columns and forts, are all revealed; within its walls the free life continues, while the legions of Death and Pain and Despair, and all the servile captains of tyrant Fate, afford the burghers of that dauntless city new spectacles of beauty. Happy those sacred ramparts, thrice happy the dwellers on that all-seeing eminence. Honour to those brave warriors who, through countless ages of warfare, have preserved for us the priceless heritage of liberty, and have kept undefiled by sacrilegious invaders the home of the unsubdued.

Here is what I would like you to know: In America, it is traditional to destroy the black body -- it is heritage. Enslavement was not merely the antiseptic borrowing of labor -- it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this. I have no praise anthems, nor old Negro spirituals. The spirit and soul are the body and brain, which are destructible -- that is precisely why they are so precious. And the soul did not escape. The spirit did not steal away on gospel wings. The soul was the body that fed the tobacco, and the spirit was the blood that watered the cotton, and these created the first fruits of the American garden. And the fruits were secured through the bashing of children with stovewood, through hot iron peeling skin away like husk from corn. [. . .] And there it is -- the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.

And so we must imagine a new country. Reparations—by which I mean the full acceptance of our collective biography and its consequences—is the price we must pay to see ourselves squarely. The recovering alcoholic may well have to live with his illness for the rest of his life. But at least he is not living a drunken lie. Reparations beckon us to reject the intoxication of hubris and see America as it is—the work of fallible humans. Won’t reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say—that American prosperity was ill gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt. What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history

Noisy shuddering little commuter trains, debatable links: Shaw spent half a day joining one cross-country service to another; hard enough work just to arrive mid-afternoon on the brown edge of Wales. The town, with its undecodable medieval topography and commanding position above the River Severn, had done well out of sheep; then out of brewing; and finally out of coal. Now, like most of those old places, post-colonial, post-industrial and – in the sense that its past had now become its present – fully post-historical, it was curating a collection of original burgage plots, timber-framed heritage structures and quaintly squalid street names. It had been pleased with itself for 700 years.

HENRY MORGAN, the New York radio comedian, intellectual, sophisticate, “liberal” and whatnot, although being a very intelligent, clever and amusing person in himself, has more or less made his decadent views known on a variety of subjects through the medium of his radio work; and on the subject of family I gather this: A skit relates the horror of having to look through a family album of pictures, very well done, especially in delineating the horror which city men of the higher cognitive order have when they go through this routine. I have my sympathies with these high cognizers, but let us see how high it really is: I went through a family album tonight, with a magnifying glass, and heard my aunt relate histories, events, legends connected with the old forebears, and never before have I seen such glimpses into society, changing times, the law of families, lineal heritage and such; in no book have I ever seen so much, learned so much about human beings (if I may be permitted the phrase, Mr. Morgan and all ye sycophants). What does this mean, if it doesn’t mean that the so-called high consciousness, or complex understanding, or sensitive enlightenment, or whatnot of the city intellectual, is not high enough, or conscious enough, or complex enough, or understanding enough, or sensitive enough, or enlightened enough, or whatnot enough, if it is going to deny its vaunted intellectual powers a thorough and earnest study of the family album, with all the illuminative wonders and secrets therein, and all for the sake of fashionably shrinking back from the “Bourgeois horror” of such an album.

Our northern brethren buried their dead, were skilled toolmakers, kept fires going, and took care of the infirm just like early humans. The fossil record shows survival into adulthood of individuals afflicted with dwarfism, paralysis of the limbs, or the inability to chew. Going by exotic names such as Shanidar I, Romito 2, the Windover Boy, and the Old Man of La Chapelle-aux-Saints, our ancestors supported individuals who contributed little to society. Survival of the weak, the handicapped, the mentally retarded, and others who posed a burden is seen by paleontologists as a milestone in the evolution of compassion. This communitarian heritage is crucial in relation to this book’s theme, since it suggests that morality predates current civilizations and religions by at least a hundred millennia.

Because he was not afraid until after it was all over, Grandfather said, because that was all it was to him -a spectacle, something to be watched because he might not have a chance to see such again, since his innocence still functioned and he not only did not know what fear was until afterward, he did not even know that at first he was not terrified; did not even know that he had found the place where money was to be had quick if you were courageous and shrewd but where high mortality was concomitant with the money and the sheen on the dollars was not from gold but from blood -a spot of earth which might have been created and set aside by Heaven itself, Grandfather said, as a theatre for violence and injustice and bloodshed and all the satanic lusts of human greed and cruelty, for the last despairing fury of all the pariah-interdict and all the doomed -a little island set in a smiling and fury lurked and incredible indigo sea, which was the halfway point between what we call the jungle and what we call civilization, halfway between the dark inscrutable continent from which the black blood, the black bones and flesh and thinking and remembering and hopes and desires, was ravished by violence, and the cold known land to which it was doomed, the civilised land and people which had expelled some of its own blood and thinking and desires that had become too crass to be faced and borne longer, and set it homeless and desperate on the lonely ocean -a little lost island in a latitude which would require ten thousand years of equatorial heritage to bear its climate, a soil manured with black blood from two hundred years of oppression and exploitation until it sprang with an incredible paradox of peaceful greenery and crimson flowers and sugar cane sapling size and three times the height of a man and a little bulkier of course but valuable pound for pound almost with silver ore, as if nature held a balance and kept a book and offered recompense for the torn limbs and outraged hearts even if man did not, the planting of nature and man too watered not only by the wasted blood but breathed over by the winds in which the doomed ships had fled in vain, out of which the last tatter of sail had sunk into the blue sea, along which the last vain despairing cry of woman or child had blown away; - the planting of men too: the yet intact bones and brains in which the old unsleeping blood that had vanished into the earth they trod still cried out for vengeance. 

Europe is forgetting the heritage of its ancestors and the official defence of our cultural ‘patrimony’ disguises an initiative of museification, but not creation. For a cultural identity, like a biological identity, is fundamentally Archeofuturist:[103] it proceeds by a permanent rebirth of forms and generations, which begins with an original germen.[104] Permanent biological and cultural renewal and the constant maintenance of the will-to-power is the law of long-lived peoples. Identity cannot be conceived without the complementary notion of continuity. The war against ethnic and cultural identity is the key watchword of the reigning egalitarian ideology. It is a question of simultaneously abolishing our memory and our origins. The academic curricula bear witness to this. The schools now teach African fairy tales instead of our old French songs.

The travels to discovery my heritage revealed to me that the South might not be a place so much as it is a series of moments, which in proper composition communicate an indelible history that people cling to as horseshoes do to old barns. In cooking, the style of Southern food is more verb that adjective; it is the exercise of specific histories, not just the result. In food it becomes less a matter of location than of process, and it becomes difficult to separate the nature of the process from the heritage by which one acquired it. Southern cuisine is a series of geographic and gastronomic mutations made long ago by people whose fade into the earth provides half of the justification for why their descendants keep the process going at all. Our ancestry is not an afterthought; it is both raison d'etre and our mise en place, it is action and reaction.

The only thing I can’t figure out is why you still eat the food your captors fed you. Why don’t you hate it as much as you hate them?” Fila glanced down at her plate. It contained a strange mixture of Afghan and Mexican dishes. She held up a flatbread. “This isn’t Taliban food—it’s Afghan food. It’s my mother’s food. I grew up eating it before I was ever captured. To me it means love and tenderness, not hate and violence.” “Taliban, Afghan—it’s all the same.” She waved the bread. “No, it’s not. Not one bit. Afghan culture is over two thousand years old. And it’s a conservative culture—it’s had to be—but it’s not a culture of monsters. Afghans are people like you, Holt. They’re born, they grow up, they live and love and they die just like we do. I didn’t study much history before I was taken, but I know this much. America’s story is that of the frontier—of always having room to grow. Afghanistan’s story is that of occupation. By the Russians, the British, the Mongols—even the ancient Greeks. On and on for century after century. Imagine all those wars being fought in Montana. Foreign armies living among us, taking over your ranch, stealing everything you own, killing your wife and children, over and over and over again.” She paused to catch her breath. “Death is right around the corner for them—all the time. Is it any wonder that a movement that turns men into warriors and codes everything else into rigid rules might seem like the answer?” She still wasn’t sure if Holt was following her. What analogy would make sense to him? She wracked her brain. “If a bunch of Californians overran Chance Creek and forced everyone to eat tofu, would you refuse to ever eat steak again?” He made a face. “Of course not!” “Then imagine the Taliban are the Californians, forcing everyone to eat tofu. And everyone does it because they don’t know what else to do. They still love steak, but they will be severely punished if they eat it—so will their families. That’s what it’s like for many Afghans living under Taliban control. It’s not their choice. They still love their country. They still love their heritage. That doesn’t mean they love the group of extremists who have taken over.” “Even if those Taliban people went away, they still wouldn’t be anything like you and me.” Holt crossed his arms. Fila suppressed a smile at his inclusion of her. That was a step in the right direction even if the greater message was lost on him. “They’re more like you than you think. Defensive. Angry. Always on the lookout for trouble.” Holt straightened. “I have four sons. Of course I’m on the lookout for trouble.” “They have sons, too.” She waited to see if he understood. Holt shook his head. “We’re going to see different on this one. But I understand about the food. Everyone likes their mother’s cooking best.” He surveyed her plate. “You got any more of that bread?” She’d take that as a victory.

....though he hated to admit it, they were all Anglophiles. They were a family of Anglophiles. Pointed in the wrong direction, trapped outside their own history and unable to retrace their steps because their footprints had been swept away. He explained to them that history was like an old house at night. With all the lamps lit. And ancestors whispering inside. 'To understand history,' Chacko said, 'we have to go inside and listen to what they're saying. And look at the books and the pictures on the wall. And smell the smells.'... ...'But we can't go in,' Chacko explained, 'because we've been locked out. And when we look in through the windows, all we see are shadows. And when we try and listen, all we hear is a whispering. And we cannot understand the whispering, because our minds have been invaded by war. A war that we have won and lost. The very worst sort of war. A war that captures dreams and re-dreams them. A war that has made us adore our conquerors and despise ourselves.

In Erikson’s words: “A meaningful old age…serves the need for that integrated heritage which gives indispensable perspective on the life cycle. Strength here takes the form of that detached yet active concern with life bounded with death, which we call wisdom…” The notion of integrity connotes the ability to tie together, to relate to others outside oneself. Erikson thought that the perspective of an older person is based on a new definition of identity, which could be summarized in the sentence “I am what survives me.” If toward the end of life I conclude that nothing of myself is likely to survive, despair is likely to take over. But if I have identified with some more enduring entities, my survival will provide a sense of connection, of continuity, that keeps despair at bay. If I love my grandchildren, or the work I have accomplished, or the causes I have championed, then I am bound to feel a part of the future even after personal death. Jonas Salk calls this attitude “being a good ancestor.

History is a ribbon, always unfurling; history is a journey. And as we continue our journey, we think of those who traveled before us. We stand together again at the steps of this symbol of our democracy--or we would have been standing at the steps if it hadn't gotten so cold. Now we are standing inside this symbol of our democracy. Now we hear again the echoes of our past: a general falls to his knees in the hard snow of Valley Forge; a lonely President paces the darkened halls, and ponders his struggle to preserve the Union; the men of the Alamo call out encouragement to each other; a settler pushes west and sings a song, and the song echoes out forever and fills the unknowing air. It is the American sound. It is hopeful, big-hearted, idealistic, daring, decent, and fair. That's our heritage; that is our song. We sing it still. For all our problems, our differences, we are together as of old, as we raise our voices to the God who is the Author of this most tender music. And may He continue to hold us close as we fill the world with our sound--sound in unity, affection, and love--one people under God, dedicated to the dream of freedom that He has placed in the human heart, called upon now to pass that dream on to a waiting and hopeful world.

With the increasing recognition of Jews as the parasitic germs of these diseases, state after state was forced in the last years to take a position on this fateful question for nations. Imbued with the instinct of self-preservation, they had to take those measures which were suited to protect for good their own people against this international poison. Even if Bolshevik Russia is the concrete product of this Jewish infection, one should not forget that democratic capitalism creates the conditions for it. In this way, the Jews prepare what the same Jews execute in the second stage of this process. In the first stage, they deprive the majority of men of their rights and reduce them to helpless slaves. Or, as they themselves put it, they make them expropriated proletarians in order to spur them on, as a fanaticized mob, to destroy the foundations of their state. Later, this is followed by the extermination of their own national intelligentsia, and finally by the elimination of all cultural foundations that, as a thousand-year-old heritage, could provide these people with their inner worth or serve as a warning to the future. What remains after that is the beast in man and a Jewish class that, as parasites in leadership positions, will in the end destroy the fertile soil on which it thrives. On this process-which according to Mommsen results in the Jewish engineered decomposition of people and states-the young, awakening Europe has now declared war. Proud and honorable people in other parts of the world have allied themselves to it. They will be joined by hundreds of millions of oppressed men who, irrespective of how their present leaders may view this, will one day break their chains. The end of these liars will come, liars who claim to protect the world against a threatening domination but who actually only seek to save their own world-rule. We are now in the midst of this mighty, truly historic awakening of the people, partly as leading, acting, or performing men. On the one side stand the men of the democracies that form the heart of Jewish capitalism, with their whole dead weight of dusty theories of state, their parliamentary corruption, their outdated social order, their Jewish brain trusts, their Jewish newspapers, stock exchanges, and banks-a combination, a mix of political and economic racketeers of the worst sort; on their side, there is the Bolshevik state, that is, that number of brutish men over whom the Jew, as in the Soviet Union, wields his bloody whip. And on the other side stand those nations who fight for their freedom and independence, for the securing of their people’s daily bread. Adolf Hitler – speech to the Reichstag April 26, 1942

And so we must imagine a new country. Reparations—by which I mean the full acceptance of our collective biography and its consequences—is the price we must pay to see ourselves squarely. The recovering alcoholic may well have to live with his illness for the rest of his life. But at least he is not living a drunken lie. Reparations beckon us to reject the intoxication of hubris and see America as it is—the work of fallible humans. Won’t reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say—that American prosperity was ill gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt. What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history.

The Greater Washington area is now home to over sixteen hundred foundations of different kinds; the hordes of gunslinging grantsmen who try to maintain a façade of scholarly disinterest are functionally as much a part of the ecosystem of the town as the lobbyists on K Street. A new threshold of sorts was crossed in 2013 when Jim DeMint (R-SC) with four years still remaining in his Senate term, resigned from office to become president of the Heritage Foundation, not only because he could exert more influence there than as a sitting senator (or he claimed — which, if true, is a sad commentary on the status of most elected officials), but also because he would no longer be limited to a senator's $174,000 statuatory annual salary. ¶ By the 1980s, the present Washington model of 'Beltwayland' was largely established. Contrary to widespread belief, Ronald Reagan did not revolutionize Washington; he merely consolidated and extended pre-existing trends. By the first term of his presidency, the place even had its first openly partisan daily newspaper, the Washington Times, whose every news item, feature, and op-ed was single-mindedly devoted to harping on some conservative bugaboo or other. The Times was the first shot in a later barrage of openly partisan media. Some old practices lingered on, to be sure: Congress retained at least an intermittent bipartisanship until Newt Gingrich's speakership ended it for all time.

The stormy black sky had faded to dark gray, and in the distance white, billowing clouds blew across the prairie. They began racing one another, tossed by the wind, and the sun shining on them made them appear a brilliant white against the evening sky. Memories crowded about her:a French trader with laughing eyes; a long ride into Fort Kearney; and somewhere, far back,a little mound of stones receding into the wide plain as a wagon rumbled away.Then he came, a Lakota brave, one with his snow white pony. They bounded together across the sky,and with each leap Jesse's heart fluttered.She stood on the prairie,her long red braides decorated with feathers, the part dusted with ochre. She raised a trembling hand in greeting, but he was gone. Her hand fell back against the quilt, and Jesse saw the clouds again and realized it had only been a memory. She was an old woman,too tired to help with the supper,perhaps even too tired to be of use to Lisbeth. The clouds outside came closer,and the old heart fluttered at the memory of a man who rode on the wind long ago.Now it seemed that the rode again across the sky,into the room.He raised one hand in greeting. "I will ask the Father," he had said, "and I will come for you." Jesse sat up in bed,her face alive with a new light.Rides the Wind smiled and reached out to sweep her up behind him. And the Father said, "Come home. The lines are fallen unto me in pleasant places; yes,I have a goodly heritage. Psalm 16:6

If the past is a foreign country, it is a shockingly violent one. It is easy to forget how dangerous life used to be, how deeply brutality was once woven into the fabric of daily existence. Cultural memory pacifies the past, leaving us with pale souvenirs whose bloody origins have been bleached away. A woman donning a cross seldom reflects that this instrument of torture was a common punishment in the ancient world; nor does a person who speaks of a whipping boy ponder the old practice of flogging an innocent child in place of a misbehaving prince. We are surrounded by signs of the depravity of our ancestors’ way of life, but we are barely aware of them. Just as travel broadens the mind, a literal-minded tour of our cultural heritage can awaken us to how differently they did things in the past. In a century that began with 9/11, Iraq, and Darfur, the claim that we are living in an unusually peaceful time may strike you as somewhere between hallucinatory and obscene. I know from conversations and survey data that most people refuse to believe it.1 In succeeding chapters I will make the case with dates and data. But first I want to soften you up by reminding you of incriminating facts about the past that you have known all along. This is not just an exercise in persuasion. Scientists often probe their conclusions with a sanity check, a sampling of real-world phenomena to reassure themselves they haven’t overlooked some flaw in their methods and wandered into a preposterous conclusion. The vignettes in this chapter are a sanity check on the data to come.

Heritage dot org, May 5, 2021 Purging Whiteness To Purge Capitalism By Mike Gonzalez and Jonathan Butcher KEY TAKEAWAYS 1. CRT [Critical Race Theory] theorists see capitalism’s disparities as a function of race, not class. Capitalism, all the leading CRT proponents believe, is therefore “racist.” 2. CRT intellectuals are trying to change the view that racism is an individual issue, and insist it is systemic, in order to get society to change the entire system. 3. The purpose of the CRT training programs, and the curricula, is now to create enough bad associations with the white race. Race is suddenly all the rage. Employees, students, and parents are being inundated with “anti-racism” training programs and school curricula that insist America was built on white supremacy. Anyone who raises even the slightest objection is often deemed irredeemably racist. But what if the impetus behind a particular type of race-based training programs and curricula we see spreading at the moment is not exclusively, or even primarily, about skin color? What if race is just a façade for a particular strain of thought? What if what stands behind all this is the old, color-blind utopian dream of uniting the “workers of the world,” and eradicating capitalism? … If this all sounds very Marxist, it should. All the giants in whiteness studies, from Noel Ignatiev, to David Roediger, to their ideological lodestar, W.E.B. Du Bois—who first coined the term “whiteness” to begin with—were Marxist. In the cases of Ignatiev and Du Bois, they were actual Communist Party members.

Dubrovnik, Croatia Dubrovnik’s old architecture, all wrapped within its ancient stone walls, have made this city a World Heritage Site. It’s an old sea port that sits above the Adriatic Sea. Its background, from medieval times was trade between the east and Europe and the city rivalled Venice for its reach and connections. Today, however, the principle economy is based on tourism. The old town is a warren of narrow, cobbled streets, sometimes steep, but pedestrianised which makes it easy to walk. However, be careful – signs do not always point to where they say they are going – many of them are old and the hotels, restaurants, bus stations have moved. The City Walls might look familiar to fans of Game of Thrones – many scenes were filmed here and there are Game of Thrones tours to visit the film’s settings. The area suffered a devastating earthquake in the 17th century, therefore much of the original architecture did not survive. The Sponza Palace, near the Bell Tower, is one of the few Gothic buildings left in the city. The Stradun is the main street in the Old Town – restaurants, shops and bars all pour out onto here. It’s lively, especially towards the end of the day. Don’t forget that the city’s location on the coast means that it also has beautiful beaches. Lapad Beach is two miles outside of town, and has a chilled atmosphere. Banje Beach is closer to the old town. It has an entrance fee and is livelier. One of the reasons Dubrovnok appeals to solo travellers is because it has a low crime rate. In addition, its cobbled streets and artistic shops all make browsing easy.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this. I have no praise anthems, nor old Negro spirituals. The spirit and soul are the body and brain, which are destructible—that is precisely why they are so precious. And the soul did not escape. The spirit did not steal away on gospel wings. The soul was the body that fed the tobacco, and the spirit was the blood that watered the cotton, and these created the first fruits of the American garden. And the fruits were secured through the bashing of children with stovewood, through hot iron peeling skin away like husk from corn. It had to be blood. It had to be nails driven through tongue and ears pruned away. “Some disobedience,” wrote a Southern mistress. “Much idleness, sullenness, slovenliness…. Used the rod.” It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d… with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization. “The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.*

The diversity of India is tremendous; it is obvious: it lies on the surface and anybody can see it. It concerns itself with physical appearances as well as with certain mental habits and traits. There is little in common, to outward seeming, between the Pathan of the Northwest and the Tamil in the far South. Their racial stocks are not the same, though there may be common strands running through them; they differ in face and figure, food and clothing, and, of course, language … The Pathan and Tamil are two extreme examples; the others lie somewhere in between. All of them have still more the distinguishing mark of India. It is fascinating to find how the Bengalis, the Marathas, the Gujaratis, the Tamils, the Andhras, the Oriyas, the Assamese, the Canarese, the Malayalis, the Sindhis, the Punjabis, the Pathans, the Kashmiris, the Rajputs, and the great central block comprising the Hindustani-speaking people, have retained their peculiar characteristics for hundreds of years, have still more or less the same virtues and failings of which old tradition or record tells us, and yet have been throughout these ages distinctively Indian, with the same national heritage and the same set of moral and mental qualities.    There was something living and dynamic about this heritage, which showed itself in ways of living and a philosophical attitude to life and its problems. Ancient India, like ancient China, was a world in itself, a culture and a civilization which gave shape to all things. Foreign influences poured in and often influenced that culture and were absorbed. Disruptive tendencies gave rise immediately to an attempt to find a synthesis. Some kind of a dream of unity has occupied the mind of India since the dawn of civilization. That unity was not conceived as something imposed from outside, a standardization of externals or even of beliefs. It was something deeper and, within its fold, the widest tolerance of beliefs and customs was practiced and every variety acknowledged and even encouraged.    In ancient and medieval times, the idea of the modern nation was non-existent, and feudal, religious, racial, and cultural bonds had more importance. Yet I think that at almost any time in recorded history an Indian would have felt more or less at home in any part of India, and would have felt as a stranger and alien in any other country. He would certainly have felt less of a stranger in countries which had partly adopted his culture or religion. Those, such as Christians, Jews, Parsees, or Moslems, who professed a religion of non-Indian origin or, coming to India, settled down there, became distinctively Indian in the course of a few generations. Indian converts to some of these religions never ceased to be Indians on account of a change of their faith. They were looked upon in other countries as Indians and foreigners, even though there might have been a community of faith between them.6

One can take the ape out of the jungle, but not the jungle out of the ape. This also applies to us, bipedal apes. Ever since our ancestors swung from tree to tree, life in small groups has been an obsession of ours. We can’t get enough of politicians thumping their chests on television, soap opera stars who swing from tryst to tryst, and reality shows about who’s in and who’s out. It would be easy to make fun of all this primate behavior if not for the fact that our fellow simians take the pursuit of power and sex just as seriously as we do. We share more with them than power and sex, though. Fellow-feeling and empathy are equally important, but they’re rarely mentioned as part of our biological heritage. We would much rather blame nature for what we don’t like in ourselves than credit it for what we do like. As Katharine Hepburn famously put it in The African Queen, ”Nature, Mr. Allnut, is what we are put in this world to rise above.” This opinion is still very much with us. Of the millions of pages written over the centuries about human nature, none are as bleak as those of the last three decades, and none as wrong. We hear that we have selfish genes, that human goodness is a sham, and that we act morally only to impress others. But if all that people care about is their own good, why does a day-old baby cry when it hears another baby cry? This is how empathy starts. Not very sophisticated perhaps, but we can be sure that a newborn doesn’t try to impress. We are born with impulses that draw us to others and that later in life make us care about them. The possibility that empathy is part of our primate heritage ought to make us happy, but we’re not in the habit of embracing our nature. When people commit genocide, we call them ”animals”. But when they give to the poor, we praise them for being ”humane”. We like to claim the latter behavior for ourselves. It wasn’t until an ape saved a member of our own species that there was a public awakening to the possibility of nonhuman humaneness. This happened on August 16, 1996, when an eight-year-old female gorilla named Binti Jua helped a three-year-old boy who had fallen eighteen feet into the primate exhibit at Chicago’s Brookfield Zoo. Reacting immediately, Binti scooped up the boy and carried him to safety. She sat down on a log in a stream, cradling the boy in her lap, giving him a few gentle back pats before taking him to the waiting zoo staff. This simple act of sympathy, captured on video and shown around the world, touched many hearts, and Binti was hailed as a heroine. It was the first time in U.S. history that an ape figured in the speeches of leading politicians, who held her up as a model of compassion. That Binti’s behavior caused such surprise among humans says a lot about the way animals are depicted in the media. She really did nothing unusual, or at least nothing an ape wouldn’t do for any juvenile of her own species. While recent nature documentaries focus on ferocious beasts (or the macho men who wrestle them to the ground), I think it’s vital to convey the true breadth and depth of our connection with nature. This book explores the fascinating and frightening parallels between primate behavior and our own, with equal regard for the good, the bad, and the ugly.

The PEOPLE, SCHOOL, EVERYONE, and EVERYTHING is so FAKE AND GAY.' 'I shrieked, at the top of my voice fingers outspread and frozen in fear, unlike ever before in my young life; being the gentle, sweet, and shy girl that I am.' 'Besides always too timid to have a voice, to stand up for me, and forced not to, by masters.' Amidst my thoughts racing ridiculously, 'I feel that it is all just another way for the 'SOCIETY' to make me feel inferior, they think, they are so 'SUPERIOR' to me, and who I am to them.' 'Nonetheless, every day of my life, I have felt like I have been drowning in a pool, with weights attached to my ankles.' 'Like, of course, there is no way for me to escape the chains that are holding me down.' 'The one and only person, that holds the key to my freedom: WILL NEVER LET ME GO! It's like there is within me, and has been deep inside me!' 'I now live in this small dull town for too damn long. It is an UNSYMPATHETIC, obscure, lonely, totally depressed, and depressing place, for any teenage girl to be, most definitely if you're a girl like me.' 'All these streets surrounding me are covered with filth, and born in the hills of middle western Pennsylvania mentalities of slow-talking and deep heritages, and beliefs, that don't operate me as a soul lost and lingering within the streets and halls.' 'My old town was ultimately left behind when the municipality neighboring made the alterations to the main roads; just to save five minutes of commuting, through this countryside village. Now my town sits on one side of that highway.' 'Just like a dead carcass to the rest of the world, which rushes by. What is sullen about this is that it is a historic town, with some immeasurable old monuments, and landmarks.' 'However, the others I see downright neglect what is here, just like me, it seems. Other than me, no one cares. Yet I care about all the little things.' 'I am so attached to all these trivial things as if they are a part of me. It disheartens me to see anything go away from me.' 'It's a community where the litter blows and bisects the road, like the tumble-wheats of the yore of times past.' 'Furthermore, if you do not look where you are going, you will fall in our trip, in one of the many potholes or heaved up bumps in the pavement, or have an evacuated structure masonry descending on your head.' 'Merely one foolproof way of simplifying the appearance of this ghost town.' 'There are still some reminders of the glory days when you glance around.' 'Like the town clock, that is evaporated black that has chipped enamel; it seems that it is always missing a few light bulbs.' 'The timepiece only has time pointing hands on the one side, and it nevermore shows the right time of day.' 'The same can be assumed for the neon signs on the mom-and-pop shops, which flicker at night as if they're in agonizing PAIN.' 'Why? To me is a question that is asked frequently.' 'It is all over negligence!' 'I get the sense and feeling most of the time, as they must prepare when looking around here at night.' 'The streetlamps do not all work, as they should. The glass in them is cracked.' 'The parking meters are always jammed, or just completely broken off their posts altogether.' 'The same can be said, for the town sign that titles this area. It is not even here anymore, as it should be now moved to the town square or shortage of a park.

I trade in the finest quality opium,' the old merchant said. 'My products are all fresh, pure, unadulterated, stamped, and correctly weighed. We owe this refinement of our commodity to a serious and high-minded Englishman who came to Isfahan many many years ago, and showed us that purity and reliability in our product would guarantee a regular demand for it. We have never adulterated our opium since that day. To-day it is the finest in the world, fit for men, women and children, ideal for regular consumption, and without the excessive reactions which one usually suffers from the heavily oiled opium of the east. For bringing honesty to the opium trade, we owe so much to that remarkable Englishman that I would like to take the liberty of presenting you each with a small silver box of our product--the very finest little black pearls of constant enjoyment.' 'I hasten to state my unworthiness,' MacGregor said. 'On the contrary,' the merchant replied. 'My gift is unworthy of your illustrious heritage.' MacGregor rejected the three small silver boxes, and told the curious Katherine and Essex of the illustrious Englishman who had brought all this upon them, having put the opium manufacture of Isfahan on such a sound moral basis.