Settlement Home Quotes

Someday, emerging at last from the violent insight, let me sing out jubilation and praise to assenting angels. Let not even one of the clearly-struck hammers of my heart fail to sound because of a slack, a doubtful, or a broken string. Let my joyfully streaming face make me more radiant; let my hidden weeping arise and blossom. How dear you will be to me then, you nights of anguish. Why didn't I kneel more deeply to accept you, inconsolable sisters, and surrendering, lose myself in your loosened hair. How we squander our hours of pain. How we gaze beyond them into the bitter duration to see if they have an end. Though they are really our winter-enduring foliage, our dark evergreen, our season in our inner year--, not only a season in time--, but are place and settlement, foundation and soil and home.

Human beings, in their settled condition, are animated by oikophilia: the love of the oikos, which means not only the home but the people contained in it, and the surrounding settlements that endow that home with lasting contours and an enduring smile.

All human populations are in some sense immigrants. All hostility between different cultures in one place has an aspect of the classic immigrant grudge against the next boatload approaching the shore. To defend one’s home and fields and ancestral graves against invasion seems a right. But to claim unique possession – to compound the fact of settlement with the aspect of a landscape into an abstract of eternal and immutable ownership – is a joke.

if you cannot find your way back to your original trod, purchase a way out by using the gift mentioned earlier in this guide. If you enter into this type of bargain, make sure to phrase things appropriately. "i'm lost and can't get home" is sure to lead to trouble. Try something different like" I'll pay two jars of honey to a fey who will take me to the mortal realm, alive and whole, with my mind and soul intact, neither physically or mentally harmed, to be placed on solid ground at an altitude and in an environment that can readily sustain human life, no farther than a mile from a human settlement, at a time not more than thirty minutes from now." even then , be careful

How we squander our hours of pain. How we gaze beyond them into the bitter duration to see if they have an end. Though they are really our winter-enduring foliage, our dark evergreen, one season in our inner year—, not only a season in time—, but are place and settlement, foundation and soil and home.

I know what you’re thinking, Miss Gladstone.” She doubted it. “You’re incredulous. How could a woman of your standing possibly ascend to such a rank? I can’t deny you’ll find yourself outclassed and un-befriended among the ladies of the peerage, but you will no doubt be consoled with the material advantages. A lavish home, generous lines of credit at all the best shops, a large settlement in the event of my death. You may pay calls, go shopping. Engage in some charitable work, if you must. Your days will be yours to do whatever you wish.” His voice darkened. “Your nights, however, will belong to me.

Here,” said Autolycus, “is a settlement of curly-bearded, long-robed Assyrians, exiles from their country; and beyond stretches the land of the Chalybeans, a savage tribe famous as iron-workers, with whom I have lately traded. Soon we shall sight an islet, called the Isle of Barter, close to the Chalybean shore, where we of Sinope come in our dug-out canoes, and lay out on the rocks painted Minyan pottery and linen cloth from Colchis and sheepskin coats dyed red with madder or yellow with heather, such as the Chalybeans prize, and spear-shafts painted with vermilion. Then we row away out of sight behind rocks. As soon as we are gone, the Chalybeans venture across to the islet on rafts; they lay down beside our goods broad-bladed, well-tempered spear-heads and axe-heads, also awls and knives and sail-needles, and go away again. If on our return we are satisfied with their goods, we take them up and make for home; but if we are not satisfied, we remove apart from the rest of our merchandise whatever we think is not covered by their payment. The Chalybeans then return again and pay for this extra heap with a few more iron implements. In the end the barter is complete, unless the Chalybeans in a huff take away all their iron goods and let us sail off empty-handed; for they are a capricious race.

European and American settlers soon took over the lands that were established for settlement of eastern tribes in what became known as Indian Territory. The Christian god gave them authority. Yet everyone wanted the same thing: land, peace, a place to make a home, cook, fall in love, make children and music.

These policies create a reality where a Jewish citizen of any other country who has never been to Israel can move there or to a West Bank settlement and automatically gain citizenship, while a Palestinian refugee expelled from his home and languishing for more than 70 years in a refugee camp in a nearby country cannot move to either Israel or the OPT.

His eyes ran over her hungrily. “I couldn’t get it out of my mind,” he said, almost to himself, “the way it felt, back at my mother’s house. I was never so hungry for anyone, but it wasn’t completely physical, even then.” He frowned. “I want you, Cecily, and I hate myself for it.” “What else is new?” She gestured toward the door. “Go home. And I hope you don’t sleep a wink.” “I probably won’t,” he said ruefully. He moved toward the door, hesitating. “Good night,” she said firmly, not moving. He stood with his back to her, his spine very straight. “I can trace my ancestors back before the Mexican War in the early 1800s, pure Lakota blood, undiluted even by white settlement. There are so few of us left…” She could have wept for what she knew, and he didn’t know. “You don’t have to explain it to me,” she said solemnly. “I know how you feel.” “You don’t,” he bit off. He straightened again. “I’d die to have you, just once.” He turned, and the fire was in his eyes as they met hers, glittering across the room. “It’s like that for you, too.” “It’s a corruption of the senses. You don’t love me,” she said quietly. “Without love, it’s just sex.” He breathed deliberately, slowly. He didn’t want to ask. He couldn’t help it. “Something you know?” “Yes. Something I know,” she said, lying with a straight face and a smile that she hoped was worldly. She was not going to settle for crumbs from him, stolen hours in his bed. Men were devious when desire rode them, even men like Tate. She couldn’t afford for him to know that she was incapable of wanting any man except him. The words stung. They were meant to. He hesitated, only for a minute, before he jerked open the door and went out. Cecily closed her eyes and thanked providence that she’d had the good sense to deny herself what she wanted most in the world. Tate had said once that sex alone wasn’t enough. He was right. She repeated it, like a mantra, to her starving body until she finally fell asleep.

I spoke to Massasoit, the sachem of the Pokanoket, as a pniese should, with respect and honor. “Befriend the English,” I said. “Make them come to understand and support our people.” Massasoit did not listen at first. He watched silently through that winter. Then Samoset came to visit. He was a sachem of the Pemaquid people, who lived farther up the coast. He had done much trading with the English. He knew some of their language. “Let me talk with the Songlismoniak,” he said to Massasoit, nodding to me as he spoke. Massasoit agreed. The next day, March 16th of 1621, Samoset strode into the English settlement. “Welcome, English,” he said in their tongue. He showed them the two arrows in his hand. One had a flint arrowhead, the other had the arrowhead removed. The arrows symbolized what we offered them, either war or peace. The English placed a coat about his shoulders to warm him. They invited him into one of their houses. They gave him small water, biscuits and butter, pudding and cheese. “The food was so good,” Samoset said to me later, laughing as he spoke, “I decided to spend the night.” When he left the next day, he promised to return with a friend who spoke their language well. So it was that five days later, on the 22nd of March, I walked with Samoset back into my own village. Once Patuxet, now it was Plymouth. I looked around me. Though much was changed, I knew that I at last had returned to the land of my home. “Perhaps these men can share our land as friends,” I told my brother, at my side.

Everything about the former colonial administrative offices made Holden sad. The drab, institutional green walls, the cluster of cubicles in the central workspace, the lack of windows or architectural flourishes. The Mormons had been planning to run the human race’s first extrasolar colony from a place that would have been equally at home as an accounting office. It felt anticlimactic. Hello, welcome to your centuries-long voyage to build a human settlement around another star! Here’s your cubicle. The space had been

I. Carthage. 900–200 B.C. In the third century B.C., Rome and Carthage divided the power of the Mediterranean world. Rome was first on land, Carthage first at sea. Intolerant of powerful neighbors, Rome quarreled with Carthage, and in the First Punic War brought her to her knees. The Carthaginians were of Phœnician origin, one of the early settlements of Tyre. By their energy and intelligence they succeeded in acquiring the hegemony of all the Phœnician colonies on the Mediterranean, as Tyre had done at home. The government was an aristocracy of capitalists, controlled by a senate. This “London of antiquity” gradually extended her conquests all around the western Mediterranean. The city was strongly walled and beautifully built; and in addition possessed vast commercial works, harbors and arsenals. Agriculture was as highly esteemed and practiced as commerce, and the land was worked by rich planters. The prosperity of the city was equally indebted to either art. Carthage was really the capital of a great North African empire, as Rome was of the Italian peninsula.

It may seem marvellous that, with the world before her—kept by no restrictive clause of her condemnation within the limits of the Puritan settlement, so remote and so obscure—free to return to her birth-place, or to any other European land, and there hide her character and identity under a new exterior, as completely as if emerging into another state of being—and having also the passes of the dark, inscrutable forest open to her, where the wildness of her nature might assimilate itself with a people whose customs and life were alien from the law that had condemned her—it may seem marvellous that this woman should still call that place her home, where, and where only, she must needs be the type of shame. But there is a fatality, a feeling so irresistible and inevitable that it has the force of doom, which almost invariably compels human beings to linger around and haunt, ghost-like, the spot where some great and marked event has given the colour to their lifetime; and, still the more irresistibly, the darker the tinge that saddens it. Her sin, her ignominy, were the roots which she had struck into the soil. It

In the nineteenth century, a young woman named Ellen Richards, trained in chemistry and unable to work in her field, announced the foundation of a new science she called oekology, or the science of living. This was the discipline later called domestic science or home economics, involving the effort to professionalize and dignify the work of the housewife by drawing on science and technology.* A single Greek root, oekos, has wandered through changing conceptions of human living, as well as changing fashions in spelling, producing the contemporary fields of economics and ecology, which frequently seem to be at odds. It also offers the less well-known term ekistics, coined by the city planner Constantinos Doxiadis to refer to a science of human settlement that would include the architectural creation of human spaces, their social and economic integration, and their relationship with the natural environment. Each of these latter-day coinages represents an incomplete view, but together they represent a view that includes biology and architecture, kitchens and stock exchanges, the growth of meadows and children as well as the GNP.

Chomsky was born and raised in Philadelphia, but his parents were among tens of thousands of Ashkenazic Jews who fled Russia following the assassination of Czar Alexander II in 1881.110 Jewish anarchists were singled out (falsely) as the assassins, setting off waves of the bloodiest pogroms in history. On top of that, thousands of Jews were forcibly removed from their homes in Moscow, Saint Petersburg, and adjoining regions and led off, some in chains, to the so-called Pale of Settlement, a geographical ghetto along Russia’s western frontier. They risked severe punishment if they ventured beyond the Pale…pale, as in the pales of a fence. Even inside the Pale they were restricted from entering cities such as Kiev and Nikolaev, from owning or even leasing property, receiving a college education, or engaging in certain professions. By 1910, 90 percent of Russia’s Jews—5.6 million in all—were confined to the Pale.111 Anarchism had been a logical enough reaction. The word “anarchy” literally means “without rulers.” The Jewish refugees from Russian racial hatred translated that as not merely no more czars…but no more authorities of any sort…no public officials, no police, no army, no courts of law, no judges, no jailers, no banks—no money—no financial

The average Christian is not supposed to know that Jesus’ home town of Nazareth did not actually exist, or that key places mentioned in the Bible did not physically exist in the so-called “Holy Land.” He is not meant to know that scholars have had greater success matching Biblical events and places with events and places in Britain rather than in Palestine. It is a point of contention whether the settlement of Nazareth existed at all during Jesus' lifetime. It does not appear on contemporary maps, neither in any books, documents, chronicles or military records of the period, whether of Roman or Jewish compilation. The Jewish Encyclopedia identifies that Nazareth is not mentioned in the Old Testament, neither in the works of Josephus, nor in the Hebrew Talmud – Laurence Gardner (The Grail Enigma) As far back as 1640, the German traveller Korte, after a complete topographical examination of the present Jerusalem, decided that it failed to coincide in any way with the city described by Josephus and the Scriptures. Claims that the tombs of patriarchs Ab’Ram, Isaac, and Jacob are buried under a mosque in Hebron possess no shred of evidence. The rock-cut sepulchres in the valleys of Jehoshaphat and Hinnom are of Roman period with late Greek inscriptions, and there exists nothing in groups of ruins at Petra, Sebaste, Baalbec, Palmyra or Damascus, or among the stone cities of the Haran, that are pre-Roman. Nothing in Jerusalem itself can be related to the Jews – Comyns Beaumont (Britain: Key to World’s History) The Jerusalem of modern times is not the city of the Scriptures. Mt. Calvary, now nearly in the centre of the city, was without walls at the time of the Crucifixion, and the greater part of Mt. Zion, which is not without, was within the ancient city. The holy places are for the most part the fanciful dreams of monkish enthusiasts to increase the veneration of the pilgrims – Rev. J. P. Lawson (quoted in Beaumont’s Britain: Key to World’s History)

He had always assumed that a time would come in adulthood, a kind of plateau, when he would have learned all the tricks of managing, of simply being. All mail and e-mails answered, all papers in order, books alphabetically on the shelves, clothes and shoes in good repair in the wardrobes, and all his stuff where he could find it, with the past, including its letters and photographs, sorted into boxes and files, the private life settled and serene, accommodation and finances likewise. In all these years this settlement, the calm plateau, had never appeared, and yet he had continued to assume, without reflecting on the matter, that it was just around the next turn, when he would exert himself and reach it, that moment when his life became clear and his mind free, when his grown-up existence could properly begin. But not long after Catriona's birth, about the time he met Darlene, he thought he saw it for the first time: on the day he died he would be wearing unmatching socks, there would be unanswered e-mails, and in the hovel he called home there would still be shirts missing cuff buttons, a malfunctioning light in the hall, and unpaid bills, uncleared attics, dead flies, friends waiting for a reply, and lovers he had not owned up to. Oblivion, the last word in organization, would be his only consolation.

As I left town, I watched the sun set and darkness descend across the county landscape as it had for centuries. People would be heading home now, some to very comfortable houses where they could relax easily, secure and proud of their community. Others, people like Darnell and Walter’s family, would be returning to less comfortable homes. They would not rest as easily, nor would there be much thought of community pride. For them the darkness brought a familiar unease, an uncertainty weighted with a wary, lingering fear as old as the settlement of the county itself; discomfort too longstanding and constant to merit discussion but too burdensome to ever forget.

By 1948, Israel no longer had to consider what “the Arabs” might want. Over seven hundred thousand Palestinians were uprooted from their own lands and banished by the advancing Israeli Army. Many of these people believed that they would be able to return to their homes after the war. But such a return would destroy the Israeli state project by turning Jews into a minority—the very thing Zionists sought to prevent. So the Palestinians were denied the “right of return,” and their land was confiscated by the state and handed over to other Israelis. The transformation was stunning: Before the establishment of the Israeli state, Palestinians owned 90 percent of all land in Mandatory Palestine. Most of this land was seized and incorporated into Israel. “From 1948 to 1953, the five years following the establishment of the state, 350 (out of a total of 370) new Jewish settlements were built on land owned by Palestinians,” writes Noura Erakat in her book Justice for Some. The threat of losing demographic supremacy still hangs over Israel. In 2003, future prime minister Ehud Olmert called on Israel to “maximize the number of Jews” and “minimize the number of Palestinians.” A “Muslim majority” would mean the “destruction of Israel as a Jewish state,” claimed former prime minister Ehud Barak. Netanyahu once warned that if Palestinian citizens ever reached 35 percent of Israel, the Jewish state would be “annulled.” Looking at the “absurd” borders of Jerusalem, the former deputy mayor Meron Benvenisti summarized the policy behind them as “the aspiration to include a maximum of land with a minimum of Arabs.

It occurred to him that houses die when they are no longer fed with the energy of their owners. He wondered whether the ancients had experienced the same thing: the Mayans, the Romans, the Egyptians. He wondered whether, when they abandoned their homes, when they left their villages after some catastrophe, never to return, they had caused the death, deterioration, and then ruin of houses, villages, and temples. Much like what was happening now in Linares: The plague’s here, let’s go. Then, a few years or a generation later, nobody would remember the original settlement, which, under sustained neglect, bit by bit, dust mote by dust mote, would return to its mistress, the earth. For dust thou art, and unto dust shalt thou return: as certain for living cells as it was for any heap of bricks, whether Roman, Mayan, or Linarense. In this particular case, the heap of bricks being suffocated by dust was the one that formed the protective shell around the hopes and dreams of generations of the Morales family. And he would not let it die.

The modern holiday of Mother's Day was first celebrated in 1908, when Anna Jarvis held a memorial for her mother at St Andrew's Methodist Church in Grafton, West Virginia.[9] St Andrew's Methodist Church now holds the International Mother's Day Shrine.[10] Her campaign to make Mother's Day a recognized holiday in the United States began in 1905, the year her mother, Ann Reeves Jarvis, died. Ann Jarvis had been a peace activist who cared for wounded soldiers on both sides of the American Civil War, and created Mother's Day Work Clubs to address public health issues. She and another peace activist and suffragette Julia Ward Howe had been urging for the creation of a Mother’s Day dedicated to peace. 40 years before it became an official holiday, Ward Howe had made her Mother’s Day Proclamation in 1870, which called upon mothers of all nationalities to band together to promote the “amicable settlement of international questions, the great and general interests of peace.”[11] Anna Jarvis wanted to honor this and to set aside a day to honor all mothers because she believed a mother is "the person who has done more for you than anyone in the world" Ghb구매,물뽕구입,Ghb 구입방법,물뽕가격,수면제판매,물뽕효능,물뽕구매방법,ghb가격,물뽕판매처,수면제팔아요 카톡【AKR331】라인【SPR331】위커【SPR705】텔레【GEM705】 첫거래하시는분들 실레지만 별로 반갑지않습니다 이유는 단하나 판매도 기본이지만 안전은 더중요하거든요 *물뽕이란 알고싶죠? 액체 상태로 주로 물이나 술 등에 타서 마시기 때문에 속칭 '물뽕'으로 불린다. 다량 복용시 필름이 끊기는 등의 증세가 나타나고 강한 흥분작용을 일으켜 미국에서는 젊은 청소년들속에서 주로 이용해 '데이트시 강간할 때 쓰는 약'이라는 뜻의 '데이트 레이프 드러그(date rape drug)'로 불리기도 한다. 미국 등 일부 국가에서는 GHB가 공식적으로 여성작업용으로 시중에서 밀거래 되고있다 미국에서는 2013년부터 미국FDA에서 발표한데의하면 법적으로 물뽕(GHB)약물을 사용금지하였다 이유는 이약물이 사람이 복용후 30분안에 약효가 발생하는데 6~7시간정도 지나면 바로 몸밖으로 오즘이나 혹은 땀으로 전부 빠져나간다는것이다 한번은 미국에서 어떤여성분이 강간을 당했다면서 미국 경찰청에 신고를 했다 2번의재판끝에 경찰당국과 여성분은 아무런 증거도 얻을수없었다 남성분이나 혹은 여성분이 복용할경우 30분이면 바로 기분이 좋아지면서 평소 남성의 터치나 남성의 시선까지 거부하던 여성분이그녀답지않은 스킨쉽으로 30분이 지나서 약발이 오르면 바로 작업을 걸어도 그대로 바로 빠져들게하는 마성의 약물이다 이러한 제품도 진품을살때만이 효과를 보는것이다. 더궁금한것이 있으시면 카톡【AKR331】라인【SPR331】위커【SPR705】텔레【GEM705】로 문의주세요. In 1908, the U.S. Congress rejected a proposal to make Mother's Day an official holiday, joking that they would also have to proclaim a "Mother-in-law's Day". However, owing to the efforts of Anna Jarvis, by 1911 all U.S. states observed the holiday, with some of them officially recognizing Mother's Day as a local holiday (the first being West Virginia, Jarvis' home state, in 1910). In 1914, Woodrow Wilson signed a proclamation designating Mother's Day, held on the second Sunday in May, as a national holiday to honor mothers.

Mr Casaubon’s behaviour about settlements was highly satisfactory to Mr Brooke, and the preliminaries of marriage rolled smoothly along, shortening the weeks of courtship. The betrothed bride must see her future home, and dictate any changes that she would like to have made there. A woman dictates before marriage in order that she may have an appetite for submission afterwards. And certainly, the mistakes that we male and female mortals make when we have our own way might fairly raise some wonder that we are so fond of it. On a grey but dry November morning Dorothea drove to Lowick in company with her uncle and Celia. Mr Casaubon’s home was the manor-house. Close by, visible from some parts of the garden, was the little church, with the old parsonage opposite. In the beginning of his career, Mr Casaubon had only held the living, but the death of his brother had put him in possession of the manor also. It had a small park, with a fine old oak here and there, and an avenue of limes towards the south-west front, with a sunk fence between park and pleasure-ground, so that from the drawing-room windows the glance swept uninterruptedly along a slope of greensward till the limes ended in a level of corn and pastures, which often seemed to melt into a lake under the setting sun. This was the happy side of the house, for the south and east looked rather melancholy even under the brightest morning. The grounds here were more confined, the flower-beds showed no very careful tendance, and large clumps of trees, chiefly of sombre yews, had risen high, not ten yards from the windows. The building, of greenish stone, was in the old English style, not ugly, but small-windowed and melancholy-looking: the sort of house that must have children, many flowers, open windows, and little vistas of bright things, to make it seem a joyous home. In this latter end of autumn, with a sparse remnant of yellow leaves falling slowly athwart the dark evergreens in a stillness without sunshine, the house too had an air of autumnal decline, and Mr Casaubon, when he presented himself, had no bloom that could be thrown into relief by that background. ‘Oh dear!’ Celia said to herself, ‘I am sure Freshitt Hall would have been pleasanter than this.’ She thought of the white freestone, the pillared portico, and the terrace full of flowers, Sir James smiling above them like a prince issuing from his enchantment in a rosebush, with a handkerchief swiftly metamorphosed from the most delicately-odorous petals—Sir James, who talked so agreeably, always about things which had common-sense in them, and not about learning! Celia had those light young feminine tastes which grave and weather-worn gentlemen sometimes prefer in a wife; but happily Mr Casaubon’s bias had been different, for he would have had no chance with Celia.

Although Castine had been overrun by many different nations at various times throughout the years, with frequently shifting boundaries, by the 1760’s Castine had become a permanent settlement. Within 16 years of British rule, the town grew to approximately twenty homes on the south side of the Bagaduce Peninsula. In 1779, during the “American War of Independence,” the British Royal Navy sent a detachment of troops to Castine. British General Francis McLean entered Castine Harbor and landed troops, renaming the settlement New Ireland. These soldiers captured and held Castine by digging a canal, which cut the town off from the mainland, making it an island. They also built an earthen fortification on the heights of what was the Bagaduce Peninsula, which they named Fort George after the English King. Since that time, unrest has continued, as the sons of Maine have fought valiantly in the Civil War, the Spanish-American War, the First World War, the Second World War, the Korean War, the Vietnamese War, and the Middle Eastern Wars.

In Jerusalem, as elsewhere in Palestine, the Haganah's basic strategy reflected a philosophy propounded by David Ben-Gurion. What the Jews had, they must hold. No Jew was to leave his home, his farm, his kibbutz, his office without permission. Every outpost, every settlement, every village, no matter how isolated, was to be clung to as though it were Tel Aviv itself.

In new and sanitized suburban towns, a young generation thus dreamed of cures—of a death-free, disease-free existence. Lulled by the idea of the durability of life, they threw themselves into consuming durables: boat-size Studebakers, rayon leisure suits, televisions, radios, vacation homes, golf clubs, barbecue grills, washing machines. In Levittown, a sprawling suburban settlement built in a potato field on Long Island—a symbolic utopia—“illness” now ranked third in a list of “worries,” falling behind “finances” and “child-rearing.” In fact, rearing children was becoming a national preoccupation at an unprecedented level. Fertility rose steadily—by 1957, a baby was being born every seven seconds in America. The “affluent society,” as the economist John Galbraith described it, also imagined itself as eternally young, with an accompanying guarantee of eternal health—the invincible society.

Barcelona Barcelona is a modern city with an outdoor lifestyle. Markets, churches, architecture, restaurants, beaches, boulevards are perfect for any explorer who loves to be independent. The city is Spain’s second largest (1.6 million in habitants). It was founded on ancient roots, Hannibal’s father settled here in the 3rd century BC and, from there, it was a Roman settlement before being taken over by the Goths, North Africans, French and finally Spanish – although it still has a streak of independence and a strong movement toward Catalan home rule. An airport bus, Aerobus, connects the airport with the city centre. The bus runs every 10—20 minutes and takes around 30 minutes. The Metro system (stations are marked M) connects most of the

The Picts poured over Hadrian’s Wall in the north; Scottish tribes harried the coasts from their homes in Northern Ireland. The Saxons, or Anglo-Saxons, came from the coast of Denmark and Germany to ravage England’s eastern shores, and finding the land good, established permanent settlements.

In 1821, the United States government sent Dr. Eli Ayres to West Africa to buy, on what was known as the “Pepper Coast,” land that could be used as a colony for relocated slaves from America. He sailed to the location on the Mesurado River aboard the naval schooner USS Alligator, commanded by Lieutenant Robert Stockton. When they arrived, Stockton forced the sale of some land at gunpoint, from a local tribal chief named King Peter. Soon after this sale was consummated, returned slaves and their stores were landed as colonists on Providence and Bushrod Islands in the Montserado River. However, once the USS Alligator left the new colonists, they were confronted by King Peter and his tribe. It took some doing but on April 25, 1822 this group moved off the low lying, mosquito infested islands and took possession of the highlands behind Cape Montserado, thereby founding present day Monrovia. Named after U.S. President James Monroe, it became the second permanent African American settlement in Africa after Freetown, Sierra Leone. Thus the colony had its beginnings, but not without continuing problems with the local inhabitants who felt that they had been cheated in the forced property transaction. With the onset of the rainy season, disease, shortage of supplies and ongoing hostilities, caused the venture to almost fail. As these problems increased, Dr. Ayres wanted to retreat to Sierra Leone again, but Elijah Johnson an African American, who was one of the first colonial agents of the American Colonization Society, declared that he was there to stay and would never leave his new home. Dr. Eli Ayres however decided that enough was enough and left to return to the United States, leaving Elijah and the remaining settlers behind. The colony was nearly lost if it was not for the arrival of another ship, the U.S. Strong carrying the Reverent Jehudi Ashmun and thirty-seven additional emigrants, along with much needed stores. It didn’t take long before the settlement was identified as a “Little America” on the western coast of Africa. Later even the flag was fashioned after the American flag by seven women; Susannah Lewis, Matilda Newport, Rachel Johnson, Mary Hunter, J.B. Russwurm, Conilette Teage, and Sara Dripper. On August 24, 1847 the flag was flown for the first time and that date officially became known as “Flag Day.” With that a new nation was born!

Around 10,000 BC, before the transition to agriculture, earth was home to about 5–8 million nomadic foragers. By the first century AD, only 1–2 million foragers remained (mainly in Australia, America and Africa), but their numbers were dwarfed by the world’s 250 million farmers.1 The vast majority of farmers lived in permanent settlements; only a few were nomadic shepherds.

Jews have grown so obsessed with Israel that the overt and covert signals of anti-Semitism beamed from the interior of the Trump campaign appeared to be disregarded by people like Adelson and Bernie Marcus, the Home Depot co-founder and Republican mega-donor who seemed wowed by candidate Trump’s solemn promise to immediately move the U.S. embassy from Tel Aviv to Jerusalem and to back Likud’s expansive settlement policy on the West Bank. Never mind that both moves were purely symbolic: Netanyahu was going to do what he was going to do regardless of Washington’s feckless policies or the location of its ambassador. What mattered was Israel, pure and simple. It was something of a comeuppance when President Trump immediately backed off his promise of an embassy move, swiftly sent a letter to Prime Minister Netanyahu scolding him on settlements, and promised a new push for Israeli-Palestinian peace talks. But beyond leaked word that Adelson was really, really, really angry, no apologies or mea culpas were forthcoming from American Jewry. Trump did make Israel a stop on his first trip abroad—the earliest visit to the Jewish state by any American president. But before his arrival, his White House made no comment on the two Israeli-American journalists who were denied visas to follow the president into Saudi Arabia, where he happily danced with swords and his commerce secretary boasted that there had been no protestors. Once he had landed in Jerusalem, Trump did note that he “just got back from the Middle East,” a moment memorialized by Ron Dermer, Israel’s ambassador to the United States, covering his face with his hand in frustration or amazement. Trump scheduled all of fifteen minutes for a stop at Yad Vashem, Israel’s revered Holocaust memorial and museum, and in his brief remarks there—from 1:27 to 1:34 p.m.—he managed both to extol the Jewish people and let slip his cherished stereotypes: “Through persecution, oppression, death, and destruction, the Jewish people have persevered. They have thrived. They’ve become so successful in so many places.” Ever solicitous, Netanyahu thanked the president, who “in so few words said so much.” No one took note of the irony that the Holocaust survivor who greeted Trump, Margot Herschenbaum, had been rescued in 1939 by the Kindertransport, which had whisked her out of Germany and had saved thousands of other Jewish children. Refugees like Herschenbaum had been denied entry to the United States during World War II, just as Trump has steadfastly denied the entry of Syrian children fleeing war and death in their own country.

Most of the settlements which were founded in Greenland, in about the year 1,000, remained inhabited until well into “The Little Ice Age,” which started in 1350 and lasted for approximately 500 years. In the beginning when the weather was considerably warmer, about 400 farms were started by the Viking farmers. However later, the extreme cold and glacial ice made farming on Greenland nearly impossible in these frigid northern latitudes. Recently, archaeologists discovered a Viking village that was radiocarbon dated back to circa 1430. In the year 985, having been blown off course, Bjarni Herjolfsson became the first Viking to see the coast of North America. However, he missed his chance for fame…. Being more interested in getting home, he never set foot on the “New Continent.” Instead, he set his course back to Greenland, leaving the discovery of America to others.

Shanghai, my home, my city, was no longer mine after a plague of wars; it belonged to the foreigners from many countries. The British, having defeated us a century ago, controlled the rich and prosperous Settlement with the Americans, and the French built their villas in the Concession. The Japanese, armed with terrifying fighter planes and rifles, were the newly minted victors. They had established their own domain for many years in the Hongkou district, north of the Huangpu River, where they played baseball in the park and staffed hospitals with their women and soldiers from Japan, and now they marched on our streets and slept in the homes they’d seized. We Shanghainese, the conquered, were powerless. Many lost their homes in the Old City, south of the Settlement; only a few lucky ones, like my family, got to keep their ancestral homes, and many others crowded under the shadows of the art deco buildings or scattered around the rice paddies and mosquito-infested fields in the north and west. Segregation

They are ordinary but courageous people who decided they could not continue to live under the Empire's rules, even then." I frowned. "For example?" "Examples? Try crippling taxes, unjust and self-serving laws, constant inflation, corrupt officials, restrictive regulations governing the way they lived their lives and constant government interference." I had nothing to say to this, so he continued. "They walked away — out of the Empire. Away from their homes, from their businesses, from their employment. Away from the taxes and the duties and the burdens. They walked away to the hills and the forests and they refused to go back. They built huts and they lived on whatever they could grow and hunt for themselves." His voice was almost a monotone. "It started as a trickle at the end of the third century and it grew into a flood. We're now at the end of the fourth century and it's still going on. For over a hundred years now these Bagaudae have paid no taxes, obeyed no Roman laws and spared the lives of no Roman soldiers who came after them. Most of them live communally on huge villa farms and settlements. Each man contributes to the life of the commune with his own skills and abilities. They have no use for money; they barter. And among their numbers are physicians, magistrates, architects, lawyers, administrators and a large number of professional soldiers." "That's incredible, " I said. "And the Empire does nothing?" He spread his hands wide in a gesture that was purely Gallic. "What can the Empire do? The bureaucrats are afraid that the story will spread. The official policy is to do nothing that will attract attention to the problem. To ignore it, in the hope that it will go away. Rome leaves the Bagaudae in peace, because the alternative might stir up a furore that could breed an Empire full of Bagaudae." - The Skystone

The modern holiday of Mother's Day was first celebrated in 1908, when Anna Jarvis held a memorial for her mother at St Andrew's Methodist Church in Grafton, West Virginia.[9] St Andrew's Methodist Church now holds the International Mother's Day Shrine.[10] Her campaign to make Mother's Day a recognized holiday in the United States began in 1905, the year her mother, Ann Reeves Jarvis, died. Ann Jarvis had been a peace activist who cared for wounded soldiers on both sides of the American Civil War, and created Mother's Day Work Clubs to address public health issues. She and another peace activist and suffragette Julia Ward Howe had been urging for the creation of a Mother’s Day dedicated to peace. 40 years before it became an official holiday, Ward Howe had made her Mother’s Day Proclamation in 1870, which called upon mothers of all nationalities to band together to promote the “amicable settlement of international questions, the great and general interests of peace.”[11] Anna Jarvis wanted to honor this and to set aside a day to honor all mothers because she believed a mother is "the person who has done more for you than anyone in the world" Ghb구매,물뽕구입,Ghb 구입방법,물뽕가격,수면제판매,물뽕효능,물뽕구매방법,ghb가격,물뽕판매처,수면제팔아요 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 첫거래하시는분들 실레지만 별로 반갑지않습니다 이유는 단하나 판매도 기본이지만 안전은 더중요하거든요 *물뽕이란 알고싶죠? 액체 상태로 주로 물이나 술 등에 타서 마시기 때문에 속칭 '물뽕'으로 불린다. 다량 복용시 필름이 끊기는 등의 증세가 나타나고 강한 흥분작용을 일으켜 미국에서는 젊은 청소년들속에서 주로 이용해 '데이트시 강간할 때 쓰는 약'이라는 뜻의 '데이트 레이프 드러그(date rape drug)'로 불리기도 한다. 미국 등 일부 국가에서는 GHB가 공식적으로 여성작업용으로 시중에서 밀거래 되고있다 미국에서는 2013년부터 미국FDA에서 발표한데의하면 법적으로 물뽕(GHB)약물을 사용금지하였다 이유는 이약물이 사람이 복용후 30분안에 약효가 발생하는데 6~7시간정도 지나면 바로 몸밖으로 오즘이나 혹은 땀으로 전부 빠져나간다는것이다 한번은 미국에서 어떤여성분이 강간을 당했다면서 미국 경찰청에 신고를 했다 2번의재판끝에 경찰당국과 여성분은 아무런 증거도 얻을수없었다 남성분이나 혹은 여성분이 복용할경우 30분이면 바로 기분이 좋아지면서 평소 남성의 터치나 남성의 시선까지 거부하던 여성분이그녀답지않은 스킨쉽으로 30분이 지나서 약발이 오르면 바로 작업을 걸어도 그대로 바로 빠져들게하는 마성의 약물이다 이러한 제품도 진품을살때만이 효과를 보는것이다. 더궁금한것이 있으시면 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】로 문의주세요. In 1908, the U.S. Congress rejected a proposal to make Mother's Day an official holiday, joking that they would also have to proclaim a "Mother-in-law's Day". However, owing to the efforts of Anna Jarvis, by 1911 all U.S. states observed the holiday, with some of them officially recognizing Mother's Day as a local holiday (the first being West Virginia, Jarvis' home state, in 1910). In 1914, Woodrow Wilson signed a proclamation designating Mother's Day, held on the second Sunday in May, as a national holiday to honor mothers.

As for Hayek, he had no funds for a rental, having just bought a house. It was a good time to make a purchase: there was plenty of inventory and house prices were falling as tens of thousands cleared out of London. But he had also been given notice. As luck would have it, one came available on Turner Close. As noted earlier, in order to be able to afford the down pay- ment, that spring Hayek sold to the Bank for International Settlements, via its director, Per Jacobsson, six hundred or so volumes on money and bank- ing published before 1900, mostly in English, which he had collected in the late 1920s for the never-completed big volume on money. They were in their new home by August (Bartley interviews, Nov 2, 1983; IB 94).

Late in the spring of 1837, apostles Thomas Marsh, David Patten, and William Smith left their homes in Missouri and set out for Kirtland. Many of the Saints in Zion were now settled along a stream called Shoal Creek, about fifty miles northeast of Independence. There they had founded a town called Far West, using Joseph’s plan for the city of Zion as their guide to lay out the settlement. Hoping to find a peaceful solution to the Saints’ ongoing problems with their neighbors, the Missouri legislature had organized Caldwell County, which encompassed the land around Far West and Shoal Creek, for the settlement of the Saints.1

They lived in small settlements of round thatched homes sunken two feet into the ground.

By the early 2020s, more than 440,000 Jewish settlers were living in 132 officially established settlements and a similar number of unauthorized settler outposts dotted throughout the West Bank, which was home to more than 2.7 million Palestinians.

I remembered, years ago, when Gaza and the West Bank were going to be returned to the Palestinians—an event that never really happened anyway—my grandmother reading the newspaper out loud to me. I remembered her looking up and whispering sadly, “Now Israel will only be this tiny strip.” Miriam and her family made no mention of settlements, nothing political. They spoke only of Adiv, the Negev, the blessing of the nation’s existence. The way they spoke of this blessing, the land of milk and honey, you would not have known that people had been exiled from their homes. Their joy made me wish I could block that out too. Could you will the darkness away? Could you banish it and say, No, this does not exist for me? Was it okay to dissolve in the beauty of fantasy if you found yourself able?

But Florence Nightingale was not born into such a family. She was, instead, born to a wealthy English couple who could afford a honeymoon that took several years and spanned the European continent. The honeymoon of William Edward and Frances Nightingale went on for so long that their two daughters were both born before the couple returned to their home in England. Florence was named after the Italian city where she was born. Her sister, Frances Parthenope,was similarly named in honor of her parents’ travels: Parthenopolis is an ancient Greek settlement in Naples.

Tensions also arose with the local landlord, a Polish noble who demanded that Mennonite settlers on his lands perform the same scutage services provided by Polish settlers. For Mennonites, who had come as free persons and not as serfs, this seemed a novel and extraordinary request. A number of them began to look for better opportunities elsewhere.41 In 1764, delegates from Jeziorka went to Berlin to explore settlement pos- sibilities.42 Such a move would mean leaving Polish jurisdiction and moving to lands ruled by Frederick II. One of the king's officials, Franz Balthasar Schonberg von Brenkenhoff, was charged with bringing new settlers to the Netze (Noted) River region, near Driesen in Brandenburg, some 130 miles west of Toruri.43 When he invited Mennonites to settle there, they accepted. In 1764, twenty-eight Mennonite families received settlement rights, with specified privileges. They were granted religious freedom, exemption from military service and the swearing of oaths, and each received forty morgen of land. Later they also received permission to establish and maintain their own schools. In the spring of 1765, thirty-five families arrived at their new home; the twenty-eight from Jeziorka had been joined by others from Przechowka and Sch6nsee.44 Several treks eventually brought some 166 Mennonites to the area.45

Home.’’ Leah Barringer Kincaid sighed the word as the settlement they called Last Chance Creek came into

Florida is a paradox that way, one of the youngest states, yet with some of the oldest European settlements. And this particular section of the northeast shore was home to a couple of the earliest sixteenth-century Spanish and French fortifications.

We don’t simply have a problem when it comes to the amount of tax collected. We have a huge problem when it comes to the way we collect taxes. Take corporate taxes as an example. We impose taxes at the second highest rate in the rich world (35%), yet the corporate tax code is riddled with incentives, subsidies, exemptions, and loopholes.13 The result is crazy. We give firms a huge disincentive to earn money at home (because our basic tax rate is so high), while giving them huge incentives to play the system. And remember: the United States boasts some of the world’s most innovative and entrepreneurial companies. If we give those guys an incentive to find ways around our tax code, they’ll turn out to be world-beaters. World-beaters like General Electric, for example.14 GE earned $14.2 billion of profit in 2010, of which $5.1 billion was generated in the US. I’m guessing that you earned less than $5 billion that year, but I’m damn sure you had a more painful settlement with the taxman. In 2010, GE’s net corporation tax obligation to the US government was sub-zero. The firm actually derived a net benefit from the government. In the five years to 2010, GE accumulated $26 billion in American profits and booked a net benefit of $4.1 billion from the IRS. That’s completely insane. You don’t, however, need to be GE to outperform in this way. Big Oil can play the same game to almost equal effect. According to a Citizens for Tax Justice report out in 2011, ‘Over the past two years, Exxon Mobil reported $9,910 million in pretax US profits. But it enjoyed so many tax subsidies that its federal income tax bill was only $39 million‌—‌a tax rate of only 0.4%.’15

Human beings, in their settled condition, are animated by oikophilia: the love of the oikos, which means not only the home but the people contained in it, and the surrounding settlements that endow that home with lasting contours and an enduring smile.4 The oikos is the place that is not just mine and yours but ours. It is the stage-set for the first-person plural of politics, the locus, both real and imagined, where ‘it all takes place’. Virtues like thrift and self-sacrifice, the habit of offering and receiving respect, the sense of responsibility – all those aspects of the human condition that shape us as stewards and guardians of our common inheritance – arise through our growth as persons, by creating islands of value in the sea of price. To acquire these virtues we must circumscribe the ‘instrumental reasoning’ that governs the life of Homo oeconomicus. We must vest our love and desire in things to which we assign an intrinsic, rather than an instrumental, value, so that the pursuit of means can come to rest, for us, in a place of ends. That is what we mean by settlement: putting the oikos back in the oikonomia. And that is what conservatism is about.

Upon its passing, the Indian Removal Act effectively kicked out almost 125,000 Native Americans, mostly from the Cherokee nation, from their ancestral homes in Georgia, and sent the people, both young and old, trekking thousands of miles on foot towards their new settlements in Oklahoma. An estimated 4,000 Native Americans died, either through exhaustion, hunger, or exposure, while on the way to Oklahoma. This huge number of casualties is what led to this forced exodus to get the moniker “The Trail of Tears.

On Uncertainty My parents and I were living in a refugee settlement in Vienna after we left the former Soviet Union. Everything was uncertain, scary, and pretty terrible. This didn’t stop my dad from announcing one day that we were going to visit the opera house in Vienna. I thought playing tourists was ridiculous—we had no money, no citizenship, and no home. “We don’t know if we’ll ever be back here again,” my dad said. “Life is short. It’s stupid to sit here and wallow in our troubles.” Now I realize … he’s right. Nataly Kogan, cofounder and CEO of Happier, Inc.

A settlement existed here as early as the sixth century BC. The Romans built their fortress later. Known today as “Babylon” by the locals, it formed the foundation for the Coptic quarter and gave it its distinctive character. After the spread of Christianity in Egypt, the area of about one square mile became a Christian stronghold, home to some twenty churches and the world’s oldest surviving Christian community. Now, many centuries later, it sat at the heart of a Muslim nation. Only five of the original churches remained, but the enclave was a time warp that also preserved the country’s earliest mosque and its oldest synagogue.

The government of Prime Minister Benjamin Netanyahu on Wednesday abruptly shelved a pilot project that prohibited Palestinians from riding home to the West Bank on the same buses as Israelis headed to Jewish settlements.

The Mormons had been planning to run the human race’s first extrasolar colony from a place that would have been equally at home as an accounting office. It felt anticlimactic. Hello, welcome to your centuries-long voyage to build a human settlement around another star! Here’s your cubicle.

Some places better than others, however, have resisted the invasion and settlement of men. These include forests, mountains, waters, and more generally places that have been abandoned and returned to nature. On the fictional level, it seems a literary rehabilitation took place with a fictional transposition and specialization of the spirits that were “adulterated” this way. A connection is established between a personage and a place.1 This place would be haunted by that subject. This is how the forests became the habitat of beings grouped together under the names of “dwarves” and “giants,” and the waters became the home of fairies, sirens, and various disturbing, zoomorphic creatures that recent folk traditions have dubbed with a thousand different names.

From reading his papers, it is clear to me that my father and his generation did not initially expect the Arab states’ treacheries and their betrayal of the Palestinian cause. This only gradually dawned on them. Nor did they expect that the Jews in Palestine would win so comprehensively. It came as a shock and led to decades of despair. They could not have imagined before the Nakba that the small Jewish community in Palestine would succeed in driving out most Palestinians from their homes and replacing them with Jews, or that the Nakba would be final and they would be unable to return home. In part, this was a failure of imagination due to the experiential gap that existed between the zealous Jewish fighters and the unsuspecting Palestinians. How similar all this is to what happened to us after 1967. And yet how can I be surprised by this failure on the previous generation’s part when I, who lived through the settlement-building project, never imagined that Israel would get away with this systematic illegal scheme and end up taking most of the land in eastern Jerusalem and the West Bank?

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Before the ship was even discovered, Africatown’s activist groups applied for and won a $3.8 million grant from Alabama’s share of the BP oil spill settlement money, to build a new welcome center on the hill above the cemetery, to replace the destroyed mobile home. Then, in the wake of the ship’s discovery, another federal grant was given to create a “heritage center” in the community, which will be the initial facility designed to hold any relics found in the hold of the ship. But neither the welcome center nor the heritage center will be anything close to the scale and power of the new Legacy Museum and National Memorial for Peace and Justice in Montgomery, Alabama. To

DIVORCE ABROAD When a couple can be divorced in more than one country serious legal problems can develop. British nationals who live abroad can decide whether to be divorced at home or abroad. What matters is where it makes most sense for them to be divorced, and they should work out which jurisdiction is equally fair to both parties. One of the factors that will determine where the divorce takes place is who puts a petition in first. This will carry some weight when everything else is finely balanced. So if there is jurisdiction in Britain and another country and you would be better off in Britain, start proceedings quickly. But if the English courts would favour the husband more than the wife, a judge would be likely to tell them to use the jurisdiction that would be fairest to both. It creates a bad impression on a judge if you, as petitioner, have deliberately opted for the jurisdiction most favourable to you. One English woman, who had lived in France and was married to a Frenchman, decided to file her petition in the UK. Her husband was able to have the proceedings stopped completely, however, because the judge believed that justice would be served better in France. An American couple who were married in Italy but had lived in the UK for six years and wanted to divorce could have their case heard in any of the three countries. They could go to the States because they were still domiciled there (in the sense that that was where they came from and where they were both likely to die), but they could also use the English or Italian courts because in the first instance this would their country of residence and in the second this would be where their assets were. However, even if they had lived in Britain for a few years, if most of their assets were still in Italy it would be more sensible for the divorce to take place there. Under Moslem law a man divorces his wife simply by saying ‘I divorce you’ three times, and his liability to his wife is only five gold coins. That is patently unfair for a British woman or, say, an Iranian or an Iraqi living in Britain. While the British courts accept the divorce, it does not preclude the woman from gaining some settlement from her husband’s assets in Britain, provided, of course, he has not taken everything he owns out of the country. British courts can make orders for financial provision when a divorce or separation has taken place abroad, provided permission has been granted by a High Court judge. The judge will only give the go-ahead if he or she considers that the circumstances warrant it – if, for example, the person making the application now lives in Britain. When a divorce takes place abroad, provided that it was recognized the country which granted it, it will always be recognized in the UK. This is not always the case in reverse: if a couple were married in a Catholic country (which does not recognize divorce) and they came to live in the UK and subsequently divorce there, UK legislation would only cover them, their dependants and assets in the UK. We pointed out in Chapter 8 that when assets are held abroad, UK courts have only limited powers to make a husband transfer a share if his assets to his wife, or vice versa, particularly when the money is tied up in the Middle or Far East.

The sea is often called by names like this in Anglo-Saxon poetry: ‘whale’s home’, ‘gannet’s bath’, ‘seal’s track’, ‘swan-road’. All these phrases emphasize that the sea is a space which belongs to wild creatures, not to human beings; they have roads, settlements and homes there, where they form societies and networks hidden from human eyes.

That a small fraction of colonists survived the first twenty years of settlement came as no surprise back home—nor did London’s elite much care. The investment was not in people, whose already unrefined habits declined over time, whose rudeness magnified in relation to their brutal encounters with Indians.

To Jeff's surprise, it wasn't a persistent bladder that made Missy beg him to follow her outside so urgently. Once out of the door, she stared into the darkness, growling. Jeff's home was on the periphery of the settlement. Beyond it, there were only fields. He had decided to live alone after his wife passed away. Binding himself to another being so closely had been a wonderful experience he never would have thought possible when he was growing up. The downside was that losing someone that close to the heart could cause more pain than removing all the implants simultaneously. Missy started to growl louder, the hair on her neck standing up. She was staring into the darkness as if she could see something invisible to Jeff's human eyes. He licked his dry lips, becoming extremely nervous. Missy's behavior gave him the creeps. Something was wrong here. Very wrong. A suspicion came to his mind, so horrible he didn't dare to finish the thought. No, it could not be. They were so far away. So small, so unimportant, so well hidden. They were safe. Jeff looked up to the high chimney where the sentries stood on guard. He saw them moving. Everything had to be fine; otherwise, someone would have activated the alarm. Missy bared her canines and moved forward, into the darkness. "Missy! Stay!" Jeff commanded in a hushed voice. The dog did not listen. Jeff swore and followed her toward the highway bridge, trying to catch her. Then he suddenly froze in place.

It was unfortunate that they had been spotted by coincidence and hadn't been able to take out the man before he alarmed the camp, but in the end, it wouldn't make any difference. The outcome would simply be delayed by a few minutes. "Proceed as planned," he instructed his units on the ground, "Strike." The command was what Nephilim had been waiting for. Her artificial muscles sprang into action, and she rushed forward. So did the rest of her squad. Coming from all sides, they raided the settlement like a pack of hungry wolves. Within seconds the first houses were stormed and cleared without much effort. Most inhabitants were still half asleep and didn't give much of a fight when the blue-eyed killers invaded their homes, putting bullets through their heads. Screams of panic and agony could be heard everywhere, so loud that they almost drowned the shrill alarm. People tried to flee, ran helplessly in all directions, but there was no escape from an enemy that could move ten times faster. Others fell to their knees and begged for mercy, even though it was futile. The Angels knew no mercy. But soon it turned out that the inhabitants of the settlement weren't as helpless as recon had initially indicated. After the first few minutes, which had indeed been like a walk in the park, Nephilim and her comrades encountered heavy resistance. As they approached the inner area of the former industrial facility, the enemy opened fire. Through the eyes of her drone flying above her, Nephilim spotted shooters taking position on the roof of an old brick factory

In its 150 years of existence, Dar es Salaam had grown from a small settlement and prospective summer home of Sultan Seyyid Majid to one of the largest cities in Africa, with a population of more than four million. People from all over Europe and Asia poured into its streets daily, jockeying for space with local tribesmen. Dar es Salaam was a disorienting experience for the first-time visitor. Hawkers and peddlers sold their wares in the crowded streets. Muslim women scurried by, shrouded in buibuis. Indian traders enticed prospective buyers with a myriad of spices and silks from the world’s most exotic corners

In reality, the various movements and removals of Indigenous peoples from the Southeast due to white invasion meant that the first western settlers were often Native Americans who migrated to spaces other than their homelands, where they encountered other tribes—longtime enemies, other displaced peoples, and groups who had long called this land home. Native peoples adjusted their oral histories and survivance strategies to incorporate their new surroundings as they had done for millennia, crafting stories that told of successful migrations and learning about the food and herbs of their new homes. As they were forced westward, the Five Tribes’ experience in Indian Territory was different from the other Indigenous migrations occurring around them. The Chickasaw, Choctaw, Cherokee, Creek, and Seminole Nations sought to use the settler colonial process to cast themselves as civilizers of their new home: they used the labor system that Euro-Americans insisted represented sophistication—chattel slavery—to build homes, commercial enterprises, and wealth, and they portrayed themselves as settlers in need of protection from the federal government against the depredations of western Indians, which, the Five Tribes claimed, hindered their own civilizing progress. Moreover, they followed their physical appropriation of Plains Indians’ land with an erasure of their predecessor’s history. They perpetuated the idea that they had found an undeveloped ‘wilderness” when they arrived in Indian Territory and that they had proceeded to tame it. They claimed that they had built institutions and culture in a space where previously neither existed. The Five Tribes’ involvement in the settler colonial process was self-serving: they had already been forced to move once by white Americans, and appealing to their values could only help them—at least, at first. Involvement in the system of Black enslavement was a key component of displaying adherence to Americans’ ideas of social, political, and economic advancement—indeed, owning enslaved people was the primary path to wealth in the nineteenth century. The laws policing Black people’s behavior that appeared in all of the tribes’ legislative codes showed that they were willing to make this system a part of their societies. But with the end of the Civil War, the political party in power—the Republicans—changed the rules: slavery was no longer deemed civilized and must be eliminated by force. For the Five Tribes, the rise and fall of their involvement in the settler colonial process is inextricably connected to the enslavement of people of African descent: it helped to prove their supposed civilization and it helped them construct their new home, but it would eventually be the downfall of their Indian Territory land claims. Recognizing the Five Tribes’ coerced migration to Indian Territory as the first wave among many allows us to see how settler colonialism shaped the culture of Indian Territory even before settlers from the United States arrived. Though the Cherokee ‘Trail of Tears’ has come to symbolize Indian Removal, the Five Tribes were just a handful of dozens of Indigenous tribes who had been forced to move from their eastern homelands due to white displacement. This displacement did not begin or end in the 1830s Since the 1700s, Indian nations such as the Wyandot, Kickapoo, and Shawnee began migrating to other regions to escape white settlement and the violence and resource scarcity that often followed. Though brought on by conditions outside of their control, these migrations were ‘voluntary’ in that they were most often an attempt to flee other Native groups moving into their territory as a result of white invasion or to preempt white coercion, rather than a response to direct Euro-American political or legal pressure to give up their homelands….

There sits the Jewish Israeli settlement of Halamish, a gated community with neatly arranged red-tile-roofed homes, manicured lawns, playgrounds, and a swimming pool. But Halamish wasn’t always there. It was illegally established on our village’s land in 1977.

American Indians, for example, had resisted every effort by the English to teach them the arts of civilization. Franklin thought this striking, yet hardly inexplicable. “They visit us frequently,” he told Collinson, “and see the advantages that arts, sciences, and compact society procure us. They are not deficient in natural understanding, and yet they have never shewn any inclination to change their manner of life for ours, or to learn any of our arts.” The reason was plain enough: “In their present way of living, almost all their wants are supplied by the spontaneous productions of nature, with the addition of very little labour, if hunting and fishing may indeed be called labour when game is so plenty.” Significantly, when an Indian child was brought up in white ways, the education often failed to stick. “If he goes to see his relations and make one Indian ramble with them, there is no persuading him ever to return.” More significantly, the opposite was not true. White children raised as Indians demonstrated no desire, after visits to English settlements, to stay there. “In a short time they become disgusted with our manner of life, and the care and pains that are necessary to support it, and take the first good opportunity of escaping again into the woods, from whence there is no reclaiming them.” In one case an Englishman raised with the Indians inherited a substantial estate; he came home to test his new circumstances but soon abandoned them, leaving the estate to a younger brother and carrying off only a gun and a coat. Franklin related yet another story that further illustrated his point. Some years earlier one of the colonies had concluded a treaty with the Six Nations (the Iroquois confederacy of the lower Great Lakes region). All that remained was the exchange of civilities. The English commissioners offered to underwrite the education of half a dozen of the brightest Indian lads at the College of William and Mary, the finest educational institution in the region. The Indians responded that they were most grateful for this kind offer but must decline. Some Indian youths had been educated in this way several years before and had returned good for nothing, being unable to hunt, trap, or fight. The Indians made a counteroffer: to take a dozen English children to the Indians’ great council, where they would be raised as real and useful men.

The dams on the Upper Missouri, called the Pick-Sloan Plan, were located so as not to disturb white settlements. Instead, they would flood the bottomlands of eight reservations, land guaranteed to tribes by treaty and home to thousands of families. Pick-Sloan, the Lakota historian Vine Deloria, Jr., wrote, was “the single most destructive act ever perpetrated on any tribe by the United States.

was not a town, not officially, but one of those odd settlements that form like rust on iron, less by intention than by some process of nature that no one has yet been granted government funds to study. Those who made it their home were for the most part people who found crowded cities unnatural and any large government Orwellian, but were likewise averse to the intimacy of small towns and the officious nature of village councils. The citizens of Peptoe and places like it wanted to have neighbors, though at a respectful distance, which meant cheap land. They wanted a sense of community, but mostly they wanted to live their lives with as few annoyances as possible, beyond the easy reach of thought police and sanctioned con men of all kinds.

On May 31, 1834, a sizable earthquake struck Safad, accompanied by much loss of property, and some weeks later word reached town that the Egyptian army was going to conscript Arab men. Superstitious Arabs concluded that some malign influence was working against them, and the Jews were blamed. The logical solution was to massacre them, which the Arabs started to do. For thirty-three unhampered days the Muslims were allowed to riot, destroying synagogues, killing rabbis and defacing over two hundred scrolls of the Torah, each worth more than a man’s home. The remnants of the great Jewish settlement were driven into the countryside, where for more than a month they lived on grass and slaughtered sheep, after which the government came back, caught the Arab ringleaders and hanged thirteen of them.

To explain how we got to this seemingly intractable place, a little history is required—never a simple proposition in a part of the world where rivaling versions of the past are a dense thicket. The 1930s saw a series of Arab revolts against the influx of Jewish migrants to Palestine, which was then under British control. This wave of Jewish immigration was regarded by many Palestinians as a colonial imposition, a perception that was further cemented when British troops and local police put down the Arab uprising with tremendous force, fueling further resentment. When Palestine was partitioned in 1947, a move with overwhelming Arab opposition, and Israel declared statehood the next year, the first Arab-Israeli war was locked in. These were the years that Palestinians call the Nakba, or catastrophe: roughly 750,000 Palestinians were expelled, hundreds of Palestinian villages were destroyed, and thousands were killed, with many of the horrifying truths about these atrocities finally escaping Israel’s own Shadow Lands in recent years. Of course Palestinians would resist such ethnic cleaning with violence of their own. Yet rather than seeing Arab resistance for what it was—a nationalist, anti-colonial battle over land and self-determination (with some anti-Semitic elements, to be sure)—many influential Zionist leaders portrayed the entire Palestinian cause as nothing but more irrational Jew-hatred, a seamless continuation of the very same anti-Semitism that had resulted in the Holocaust, and that therefore needed to be crushed with the kind of militarized force that Jews had not been able to marshal in Nazi-controlled Europe. Within this imaginary, the Palestinian, as the Jew’s new eternal enemy, was treated as so illegitimate, so irrational, so other, that Israelis believed themselves to be justified in reenacting many of the forms of violence, dehumanizing propaganda, and forced displacement that had targeted and uprooted the Jewish people throughout Europe for centuries, a process that continues to this day with ongoing home demolitions, Israeli settlement expansions, targeted assassinations, settler rampages through Palestinian communities, openly discriminatory laws, and walled ghettos into which Palestinians are corralled.

You know what amazes me, Zev? It’s that so many Jews and Palestinians don’t give a damn about one another’s stories. Too many Palestinians don’t grasp why three thousand years of death and persecution make Jews want their own homeland, or how suicide bombings alienate Jews and extend the occupation. Too many Jews refuse to acknowledge their role in the misery of Palestinians since 1948, or that the daily toll of occupation helps fuel more hatred and violence. So both become clichés: Jews are victims and oppressors; Palestinians are victims and terrorists. And the cycle of death rolls on. The two things the extremists have in common is how much they hated Amos Ben-Aron, and a gift for keeping old hatreds fresh.” David stopped, then continued more evenly: “In three short weeks I’ve seen all kinds of suffering, from the families in Haifa to the misery of Hana’s parents. But they live in different worlds. Hana has become a bit player in a tragedy that shows no sign of ending. Not for her, or her daughter, or anyone who lives here.” Ernheit studied him coolly. “In the end, David, which side would you choose?” David’s own gaze did not waiver. “I’m a Jew. I feel more at home here; on the West Bank, I heard enough anti-Semitism to remind me of how often Jews have had no choice but to fight or run. So if I had to choose, I’d have no choice. “The problem is that every day more choices are foreclosed for those who live here. Each day that Jews fight to build more settlements or Palestinians stoke the fantasy of return, they guarantee that someone else will die. And the hatred embedded in the DNA of this region continues to metastasize.

successive Israeli governments have built new settlements in the West Bank to provide homes for Israeli Jews. These settlements are illegal under international law and, while the United States has routinely tolerated their presence in practice, official U.S. policy prior to November 2019 was that they were “inconsistent” with international law and “an obstacle to peace.

A Settlement" Look, it’s spring. And last year’s loose dust has turned into this soft willingness. The wind-flowers have come up trembling, slowly the brackens are up-lifting their curvaceous and pale bodies. The thrushes have come home, none less than filled with mystery, sorrow, happiness, music, ambition. And I am walking out into all of this with nowhere to go and no task undertaken but to turn the pages of this beautiful world over and over, in the world of my mind. * * * Therefore, dark past, I’m about to do it. I’m about to forgive you for everything. Mary Oliver, What Do We Know, Poems and Prose Poems. (Da Capo Press March 2003)

Most émigrés, lacking the resources to establish themselves in England, traveled to other British outposts in North America known only by maps and rumors. The most popular destination for loyalists in the deep South was East Florida, which grew from a population of 4,000 to 17,000 in a single year.105 Within a few months of their arrival, however, the émigrés learned that Great Britain had ceded East Florida to Spain in the peace settlement. Not wishing to become Spanish subjects, the vast majority decided to move on. About one-third returned to the United States, some creeping back to their former homes, most settling on the frontier or some other location where their prior loyalties would not be known. Many others, including Thomas Brown and Robert Cunningham, sailed for the Bahamas, with a plantation economy based upon slavery. Those who carried their slaves to Jamaica, ironically, wound up protesting the trade policies of the British Parliament, just as their rebel opponents had done. Southern loyalists without slaves and nowhere better to go headed north to Canada, but many did not take well to the cold, and they too petitioned the British government, claiming it was “altogether impossible . . . to clear the ground, and raise the necessaries of life, in a Climate to southern Constitutions inhospitable and Severe.”106 They would prefer, they said, to trade in their homesteads in Canada for a small piece of the Bahamas.

Two thousand Jews, for example, lived in and around the small town of Tykocin, northwest of Warsaw on the road to Bialystok in eastern Poland, worshiping in a square, fortified synagogue with a turreted tower and a red mansard roof, built in 1642, more than a century after Jewish settlement began in the region. Lush farm country surrounds Tykocin: wheat fields, prosperous villages, cattle in the fields, black-and-white storks brooding wide, flat nests on the chimneys of lucky houses. Each village maintains a forest, a dense oval stand of perhaps forty acres of red-barked pines harvested for firewood and house and barn construction. Inside the forests, even in the heat of summer, the air is cool and heady with pine; wild strawberries, small and sweet, strew the forest floor. Police Battalions 309 and 316, based in Bialystok, invaded Tykocin on 5 August 1941. They drove Jewish men, women and children screaming from their homes, killed laggards in the streets, loaded the living onto trucks and jarred them down a potholed, winding dirt road past the storks and the cattle to the Lopuchowo village forest two miles southwest. In the center of the Lopuchowo forest, men dug pits, piling up the sandy yellow soil, and then Police Battalions 309 and 316, out for the morning on excursion from Bialystok, murdered the Jews of Tykocin, man, woman and child. For months the forest buzzed and stank of death. (Twenty miles northwest of Tykocin in the village of Jedwabne, Polish villagers themselves, with German encouragement, had murdered their Jewish neighbors on 10 July 1941 by driving them into a barn and burning them alive, a massacre examined in Jan T. Gross’s book Neighbors.)

In March 1919, almost a year and a half after the Balfour Declaration, almost three hundred Reform rabbis sought to convince President Wilson not to express support for Balfour’s sentiments. Going much further than Brandeis’s tepid endorsement of a “Jewish settlement in Palestine rather than an actual state,” they rejected even Brandeis’s formulation. In a letter to the New York Times, they wrote, “We raise our voice in warning and protest against the demand of the Zionists for the reorganization of the Jews as a national unit, to whom, now or in the future, territorial sovereignty in Palestine shall be committed. . . . We reject the Zionist project of a ‘national home for the Jewish people in Palestine.

. . . in other words near the settlement of El Obelisco, which was neither a village nor exactly a suburb of Santa Teresa, but a way station for the poorest of the poor who came each day from the south, people who slept there at night and even died in hovels that they didn't think of as homes but as one more stop along the road to something different or at least a place where they would be fed.

The fall of 1623 marked the end of Plymouth’s debilitating food shortages. For the last two planting seasons, the Pilgrims had grown crops communally—the approach first used at Jamestown and other English settlements. But as the disastrous harvest of the previous fall had shown, something drastic needed to be done to increase the annual yield. In April, Bradford had decided that each household should be assigned its own plot to cultivate, with the understanding that each family kept whatever it grew. The change in attitude was stunning. Families were now willing to work much harder than they had ever worked before. In previous years, the men had tended the fields while the women tended the children at home. “The women now went willingly into the field,” Bradford wrote, “and took their little ones with them to set corn.” The Pilgrims had stumbled on the power of capitalism.

From Scott Russell Sanders: What I am saying is that we are a wandering species and have been since we reared up on our hind legs and stared at the horizon. Our impulse to wander, to pick up and move when things no longer suits in our present place, is not an ailment brought on suddenly by industrialization, by science, or the European hegemony over dark-skinned people…Even agricultural settlements such as those associated with the mound- building cultures in the Mississippi and Ohio valleys, reveals a history of arrivals and departures, sites used for decades or centuries and then abandoned…. Mobility is the rule in human history, rootedness the exception. Nomads, whose name implies motion, must be scholars of their bioregion. As they follow herds from pasture to pasture, they trace a loop that is dictated by what the land provides. For inhabitory peoples, listening to the land is a spiritual discipline as well as a practical one. The alertness that feeds the body also feeds the soul. In Native American culture, ‘medicine’ is understood not as a human invention, but as a channeling of the power by which all things live. Whether you are hunter-gatherer, a nomad, a farmer, or suburbanite, to be at home in the land is to be sane and whole.

The conflict between Arabs and Jews had been an open sore on the region for almost a century, dating back to the 1917 Balfour Declaration, in which the British, who were then occupying Palestine, committed to create a “national home for the Jewish people” in a region overwhelmingly populated by Arabs. Over the next twenty or so years, Zionist leaders mobilized a surge of Jewish migration to Palestine and organized highly trained armed forces to defend their settlements. In 1947, in the wake of World War II and in the shadow of the Holocaust’s unspeakable crimes, the United Nations approved a partition plan to establish two sovereign states, one Jewish, the other Arab, with Jerusalem—a city considered holy by Muslims, Christians, and Jews alike—to be governed by an international body. Zionist leaders embraced the plan, but Arab Palestinians, as well as surrounding Arab nations that were also just emerging from colonial rule, strenuously objected. As Britain withdrew, the two sides quickly fell into war. And with Jewish militias claiming victory in 1948, the State of Israel was officially born.

Catawamteak,” meaning “the great landing,” is what the Abenaki Indians called the early settlement that became Rockland, Maine. Thomaston and Rockland can be bypassed by Route 90, an eight-mile shortcut which I frequently used as a midshipman, but our bus stayed on the main road and stopped to let passengers on and off in both places. At one time Rockland was part of Thomaston, called East Thomaston, but the two towns have long since separated, having very little in common. In the beginning, Rockland developed quickly because of shipbuilding and limestone production. It was, and still is, an important fishing port. Lobsters are the main export and the five-day Maine Lobster Festival is celebrated here annually. The red, three-story brick buildings lining the main street of Rockland, give it the image of an old working town. I have always been impressed by the appearance of these small towns, because to me this is what I had expected Maine to look like. When I first went through the center of Rockland on the bus, I was impressed by the obvious ties the community had with the sea. The fishing and lobster industry was evident by the number of commercial fishing and lobster boats. Rockland was, and still is, the commercial hub of the mid-coastal region of the state. The local radio station WRKD was an important source of local news and weather reports. This was also the radio station that opened each day’s broadcasting with Hal Lone Pine’s song, recorded on Toronto's Arc Records label: “There’s a winding lane on the Coast of Maine that is wound around my heart....” The United States Coast Guard still maintains a base in Rockland, which is reassuring to the families of those who go fishing out on the open waters of Penobscot Bay and the Gulf of Maine. Rockland remains the home of the Farnsworth Art Museum, which has an art gallery displaying paintings by Andrew Wyeth, as well as other New England artists. The Bay Point Hotel that was founded in 1889 had a compelling view of the breakwater and Penobscot Bay. The Victorian style hotel, later known as the Samoset Hotel, had seen better days by 1952 and was closed in 1969. On October 13, 1972, the four-story hotel caught fire in the dining area due to an undetermined cause. Fanned by 20-mile-an-hour north winds, the structure burned to the ground within an hour. However, five years later a new Samoset Resort was founded.

ship built by English settlers in the New World. In 1607, at the mouth of the Kennebec River in Maine, the Plymouth Company erected a short-lived fishing settlement. A London shipwright named Digby organized some settlers to construct a small vessel with which to return them home to England, as they were homesick and disenchanted with the New England winters. The small craft was named, characteristically, the Virginia. She was evidently a two-master and weighed about thirty tons, and she transported furs, salted cod, and tobacco for twenty years between various ports along the Maine coast, Plymouth, Jamestown, and England. She is believed to have wrecked somewhere along the coast of Ireland.6 By the middle of the seventeenth century, shipbuilding was firmly established as an independent industry in New England. Maine, with its long coastline and abundant forests, eventually overtook even Massachusetts as the shipbuilding capital of North America. Its most western town, Kittery, hovered above the Piscataqua. For many years the towns of Kittery and Portsmouth, and upriver enclaves like Exeter, Newmarket, Durham, Dover, and South Berwick, rivaled Bath and Brunswick, Maine, as shipbuilding centers, with numerous shipyards, blacksmith shops, sawmills, and wharves. Portsmouth's deep harbor, proximity to upriver lumber, scarcity of fog, and seven feet of tide made it an ideal location for building large vessels. During colonial times, the master carpenters of England were so concerned about competition they eventually petitioned Parliament to discourage shipbuilding in Portsmouth.7 One of the early Piscataqua shipwrights was Robert Cutts, who used African American slaves to build fishing smacks at Crooked Lane in Kittery in the 1650s. Another was William Pepperell, who moved from the Isle of Shoals to Kittery in 1680, where he amassed a fortune in the shipbuilding, fishing, and lumber trades. John Bray built ships in front of

Few records exist to establish a definitive date as to when the first ships were built in the Piscataqua region. Fishing vessels were probably constructed as early as 1623, when the first fishermen settled in the area. Many undoubtedly boasted a skilled shipwright who taught the fishermen how to build “great shallops”as well as lesser craft. In 1631 a man named Edward Godfrie directed the fisheries at Pannaway. His operation included six large shallops, five fishing boats, and thirteen skiffs, the shallops essentially open boats that included several pairs of oars, a mast, and lug sail, and which later sported enclosed decks.5 Records do survive of the very first ship built by English settlers in the New World. In 1607, at the mouth of the Kennebec River in Maine, the Plymouth Company erected a short-lived fishing settlement. A London shipwright named Digby organized some settlers to construct a small vessel with which to return them home to England, as they were homesick and disenchanted with the New England winters. The small craft was named, characteristically, the Virginia. She was evidently a two-master and weighed about thirty tons, and she transported furs, salted cod, and tobacco for twenty years between various ports along the Maine coast, Plymouth, Jamestown, and England. She is believed to have wrecked somewhere along the coast of Ireland.6 By the middle of the seventeenth century, shipbuilding was firmly established as an independent industry in New England. Maine, with its long coastline and abundant forests, eventually overtook even Massachusetts as the shipbuilding capital of North America. Its most western town, Kittery, hovered above the Piscataqua. For many years the towns of Kittery and Portsmouth, and upriver enclaves like Exeter, Newmarket, Durham, Dover, and South Berwick, rivaled Bath and Brunswick, Maine, as shipbuilding centers, with numerous shipyards, blacksmith shops, sawmills, and wharves. Portsmouth's deep harbor, proximity to upriver lumber, scarcity of fog, and seven feet of tide made it an ideal location for building large vessels. During colonial times, the master carpenters of England were so concerned about competition they eventually petitioned Parliament to discourage shipbuilding in Portsmouth.7 One of the early Piscataqua shipwrights was Robert Cutts, who used African American slaves to build fishing smacks at Crooked Lane in Kittery in the 1650s. Another was William Pepperell, who moved from the Isle of Shoals to Kittery in 1680, where he amassed a fortune in the shipbuilding, fishing, and lumber trades. John Bray built ships in front of the Pepperell mansion as early as 1660, and Samuel Winkley owned a yard that lasted for three generations.8 In 1690, the first warship in America was launched from a small island in the Piscataqua River, situated halfway between Kittery and Portsmouth. The island's name was Rising Castle, and it was the launching pad for a 637-ton frigate called the Falkland. The Falkland bore fifty-four guns, and she sailed until 1768 as a regular line-of-battle ship. The selection of Piscataqua as the site of English naval ship construction may have been instigated by the Earl of Bellomont, who wrote that the harbor would grow wealthy if it supplemented its export of ship masts with “the building of great ships for H.M. Navy.”9 The earl's words underscore the fact that, prior to the American Revolution, Piscataqua's largest source of maritime revenue came from the masts and spars it supplied to Her Majesty's ships. The white oak and white pine used for these building blocks grew to heights of two hundred feet and weighed upward of twenty tons. England depended on this lumber during the Dutch Wars of the

Churchill’s article ended with a reference to his undiminished fear of Jewish Bolshevism, but on a positive, enthusiastic note: ‘So long as the Zionist leaders keep their ranks vigilantly purged of the vicious type of Russian subversive they will have it in their power to revive the life and fame of their native land. They are entitled to a full and fair chance. All the great victorious Powers are committed in their behalf and Great Britain, which has accepted a common responsibility in a direct and definite form, must not, and will not, weary of its lawful discharge.’10 The British Ambassador in Washington, Sir Ronald Lindsay, was not pleased, writing testily to the Foreign Office: ‘The effect of this article can only be to induce Jews in America who might wish to take a moderate view, to refrain from doing so. They will expect a purely Zionist policy from the Conservatives when they come into office again and will hamper any move towards settlement till then, and then the chickens will come home to roost with Mr Winston Churchill.’11 While still in San Francisco, Churchill telegraphed the text of his article to London, where it was published in the Sunday Times on 22 September 1929. Thus his views on Palestine were widely read on both sides of the Atlantic.

Sometimes you hear people say: "Those Apaches were bad." I don't know. They are peaceful people today, doing a good job with their livestock. In the early days they did cause the Pimas, and others, some trouble. We had plenty from our farms and those Apaches only had what they could hunt over their wild mountains. Sometimes they would come down and raid us and we fought them back away from our settlements and then left them alone. They never tried to drive us off our land and away from our homes. We never tried to drive them out of their own country. But the white man did. If you were an Apache what do you think you would have done? (from chapter "The Apache Wars")

As a lender of last resort, the House of Morgan favored like-minded institutions of similar character and background. Kidder, Peabody was just such a firm. It didn’t hustle business or steal clients and always played by Morgan rules. In 1930, it was hit by multiple blows. The Italian government removed $8 million in deposits, and the new Bank for International Settlements instructed Kidder to switch big sums to a Swiss bank. This led to another rescue at Jack Morgan’s home, chaired by George Whitney, who had started his career as a Kidder clerk. The House of Morgan arranged a $10-million line of credit. Under Whitney’s tutelage, the old Kidder, Peabody was folded.

Local historian and paranormal investigator Pamela Kinney speculates that this is because Virginia was home to the earliest settlements in North America. Which makes sense so long as we all agree that by “settlements” we really mean “settlements of Europeans.” Which is to say, the kinds of ghosts you look for, and the kinds of ghosts you see, depend on your frame of reference. For when I began to tally the supernatural records of the area at the heart of Richmond, a simple fact emerged: the ghosts of Shockoe Bottom are overwhelmingly white.

Buffalo Bill is important to me as the symbol of the growth of our nation, for his life spanned the settlement of the Great Plains, the Indian Wars, the Gold Rush, the Pony Express, the building of the transcontinental railroad, and the enduring romance of the American frontier-especially the Great Plains. Consider what he witnessed in his lifetime: the invention of the telephone, the transatlantic cable, the automobile, the airplane, and the introduction of modem warfare, with great armies massed against each other, with tanks, armored cars, flame-throwers, and poison gas-a far cry from the days when Cody and the troopers of the Fifth Cavalry rode hell-for-leather across the prairie in pursuit of hostile Indians. Nor, though it is not usually considered a milestone in American history, should we forget Joseph F. Glidden's 1874 invention of barbed wire, which, more than the rifle or the plow, transformed Buffalo Bill's Great Plains by insuring the survival of thousands of family farms, and making possible the growth of enormous-and enormously profitable-cattle ranches. In addition, I feel a personal connection. In April 1855 my great-granduncle Alexander Carter Jr. and his younger brother, Thomas Marion Carter, left their home in Scioto County, Ohio, and headed west. Starting by steamboat, the two brothers floated down the Ohio River until it joined the Mississippi and then traveled upstream to St. Louis. In St. Louis they found little transportation west, so they walked, hitched rides, and rode horseback to reach St. Joseph, Missouri. There they caught a stagecoach to Council Bluffs, Iowa, riding on top of the stage, with seventeen men and women-a three-day ordeal. On May 14, nineteen days after leaving St. Louis, the brothers crossed the Missouri River and landed on the town site of Omaha, then a community of cotton tents and shanties, where lots were being offered to anyone willing to build on them. They refused this offer and pressed on to their final destination, DeSoto, Washington County, Nebraska Territory, where

The conflict between Arabs and Jews had been an open sore on the region for almost a century, dating back to the 1917 Balfour Declaration, in which the British, who were then occupying Palestine, committed to create a “national home for the Jewish people” in a region overwhelmingly populated by Arabs. Over the next twenty or so years, Zionist leaders mobilized a surge of Jewish migration to Palestine and organized highly trained armed forces to defend their settlements. In 1947, in the wake of World War II and in the shadow of the Holocaust’s unspeakable crimes, the United Nations approved a partition plan to establish two sovereign states, one Jewish, the other Arab, with Jerusalem—a city considered holy by Muslims, Christians, and Jews alike—to be governed by an international body.

By the 1780s, Florida was home to Spanish-speaking Africans, fugitive slaves from the colonies, and indigenous and migrated Indian tribes, including the Seminoles. Fugitive slaves established maroon settlements in Spanish Florida with names like “Disturb Me If You Dare” and “Try Me If You Be Men.

The miracle was the result of the negotiated settlement. There would have been no negotiated settlement and so no new democratic South Africa had the negotiators on one side insisted that all perpetrators be brought to trial. While the Allies could pack up and go home after Nuremberg, we in South Africa had to live with one another.

Yesterday at dawn Roy was murdered. The quiet of the spring morning blinded him, and he did not see those who sought his life hiding behind the furrow. Let us not cast blame today on the murderers. What can we say against their terrible hatred of us? For eight years now, they have sat in the refugee camps of Gaza and have watched how, before their very eyes, we have turned their land and villages, where they and their forefathers previously dwelled, into our home. It is not among the Arabs of Gaza, but in our own midst that we must seek Roy’s blood. How did we shut our eyes and refuse to look squarely at our fate and see, in all its brutality, the fate of our generation? Let us today take stock of ourselves. We are a generation of settlement, and without the steel helmet and the gun’s muzzle we will not be able to plant a tree and build a house. Let us not fear to look squarely at the hatred that consumes and fills the lives of hundreds of Arabs who live around us. Let us not drop our gaze, lest our arms weaken. That is the fate of our generation. This is our choice—to be ready and armed, tough and hard—or else the sword shall fall from our hands and our lives will be cut short.

force. Another quarter of a million Palestinians from the West Bank became refugees, some of them for the second time. Once again, as in the aftermath of the 1948 war, Israel refused to allow the Palestinian civilians to return to their homes. The occupation, said to be temporary, pending a political resolution of the conflict, became permanent. Formal annexation of the Palestinian territories was eschewed but creeping, de facto annexation never stopped. Prolonging the occupation, slowly but surely, turned Israel into an apartheid state. Some of Israel’s apologists maintain that the Zionist movement was derailed from its proper course by the military victory of 1967, that the Zionism of values was replaced by the Zionism of territory. But since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march.

force. Another quarter of a million Palestinians from the West Bank became refugees, some of them for the second time. Once again, as in the aftermath of the 1948 war, Israel refused to allow the Palestinian civilians to return to their homes. The occupation, said to be temporary, pending a political resolution of the conflict, became permanent. Formal annexation of the Palestinian territories was eschewed but creeping, de facto annexation never stopped. Prolonging the occupation, slowly but surely, turned Israel into an apartheid state. Some of Israel’s apologists maintain that the Zionist movement was derailed from its proper course by the military victory of 1967, that the Zionism of values was replaced by the Zionism of territory. But since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march. Either way, there could be no doubt that the Palestinians were and continue to be the victims of the ongoing Zionist project. What

Settler colonialism differs from classical colonialism in three respects. The first is that settler colonies rely only initially and temporarily on the empire for their survival. In fact, in many cases, as in Palestine and South Africa, the settlers do not belong to the same nation as the imperial power that initially supports them. More often than not they ceded from the empire, redefining themselves as a new nation, sometimes through a liberation struggle against the very empire that supported them (as happened during the American Revolution for instance). The second difference is that settler colonialism is motivated by a desire to take over land in a foreign country, while classical colonialism covets the natural resources in its new geographical possessions. The third difference concerns the way they treat the new destination of settlement. Unlike conventional colonial projects conducted in the service of an empire or a mother country, settler colonialists were refugees of a kind seeking not just a home, but a homeland. The problem was that the new “homelands” were already inhabited by other people. In response, the settler communities argued that the new land was theirs by divine or moral right, even if, in cases other than Zionism, they did not claim to have lived there thousands of years ago. In many cases, the accepted method for overcoming such obstacles was the genocide of the indigenous locals.

After the City of London itself, Southwark was the oldest bit of London proper, dating all the way back to the first ad hoc settlement on the south end of London Bridge. It had also always been the place that London stuck the things it didn’t want inside its walls, the tanneries, fullers, dyers and other industries that involved urine on an industrial scale. And, likewise, the other things that London needed but didn’t want too close, the bath houses and stews, the theaters and the bear pits. Carved through stinking, drunken, declaiming streets were the two Roman roads that linked the great bridge with Canterbury and the south coast.

The relationship between government institutions and economic growth prompted a clever and intriguing study. Economists Daron Acemoglu, Simon Johnson, and James Robinson hypothesized that the economic success of developing countries that were formerly colonized has been affected by the quality of the institutions that their colonizers left behind.6 The European powers adopted different colonization policies in different parts of the world, depending on how hospitable the area was to settlement. In places where Europeans could settle without serious hardship, such as the United States, the colonizers created institutions that have had a positive and long-lasting effect on economic growth. In places where Europeans could not easily settle because of a high mortality rate from disease, such as the Congo, the colonizers simply focused on taking as much wealth home as quickly as possible, creating what the authors refer to as “extractive states.” The study examined sixty-four ex-colonies and found that as much as three-quarters of the difference in their current wealth can be explained by differences in the quality of their government institutions. In turn, the quality of those government institutions is explained, at least in part, by the original settlement pattern.