Tribal Warrior Quotes

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The war for the Narmada valley is not just some exotic tribal war, or a remote rural war or even an exclusively Indian war. Its a war for the rivers and the mountains and the forests of the world. All sorts of warriors from all over the world, anyone who wishes to enlist, will be honored and welcomed. Every kind of warrior will be needed. Doctors, lawyers, teachers, judges, journalists, students, sportsmen, painters, actors, singers, lovers . . . The borders are open, folks! Come on in.
Arundhati Roy (The Cost of Living)
All knowledge that takes special training to acquire is the province of the Magician energy. Whether you are an apprentice training to become a master electrician and unraveling the mysteries of high voltage; or a medical student, grinding away night and day, studying the secrets of the human body and using available technologies to help your patients; or a would-be stockbroker or a student of high finance; or a trainee in one of the psychoanalytic schools, you are in exactly the same position as the apprentice shaman or witch doctor in tribal societies. You are spending large amounts of time, energy, and money in order to be initiated into rarefied realms of secret power. You are undergoing an ordeal testing your capacities to become a master of this power. And, as is true in all initiations, there is no guarantee of success. [Magician energy]
Robert L. Moore (King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine)
STAGE 1—shared by most street gangs and characterized by despair, hostility, and the collective belief that “life sucks.” STAGE 2—filled primarily with apathetic people who perceive themselves as victims and who are passively antagonistic, with the mind-set that “my life sucks.” Think The Office on TV or the Dilbert comic strip. STAGE 3—focused primarily on individual achievement and driven by the motto “I’m great (and you’re not).” According to the authors, people in organizations at this stage “have to win, and for them winning is personal. They’ll outwork and outthink their competitors on an individual basis. The mood that results is a collection of ‘lone warriors.’” STAGE 4—dedicated to tribal pride and the overriding conviction that “we’re great (and they’re not).” This kind of team requires a strong adversary, and the bigger the foe, the more powerful the tribe. STAGE 5—a rare stage characterized by a sense of innocent wonder and the strong belief that “life is great.” (See Bulls, Chicago, 1995–98.)
Phil Jackson (Eleven Rings: The Soul of Success)
The Romans did not like kings. We needed them, however. Over many generations we had evolved the pattern of living that best suited Celtic natures. Kings led noble warriors in battle that defined tribal territory and gave men a shape for their pride. Less aggressive common people farmed the land and did the labor of the tribe. Druids were responsible for the intangible essentials upon which all else depended. Man and Earth and Otherworld were thus held in balance----until the coming of Caesar, who wanted to destroy our warriors and our druids so he could make the rest of us his slaves.
Morgan Llywelyn
The Bible is an ancient book and we shouldn’t be surprised to see it act like one. So seeing God portrayed as a violent, tribal warrior is not how God is but how he was understood to be by the ancient Israelites communing with God in their time and place. The biblical writers were storytellers. Writing about the past was never simply about understanding the past for its own sake, but about shaping, molding, and creating the past to speak to the present. “Getting the past right” wasn’t the driving issue. “Who are we now?” was. The Bible presents a variety of points of view about God and what it means to walk in his ways. This stands to reason, since the biblical writers lived at different times, in different places, and wrote for different reasons. In reading the Bible we are watching the spiritual journeys of people long ago. Jesus, like other Jews of the first century, read his Bible creatively, seeking deeper meaning that transcended or simply bypassed the boundaries of the words of scripture. Where Jesus ran afoul of the official interpreters of the Bible of his day was not in his creative handling of the Bible, but in drawing attention to his own authority and status in doing so. A crucified and resurrected messiah was a surprise ending to Israel’s story. To spread the word of this messiah, the earliest Christian writers both respected Israel’s story while also going beyond that story. They transformed it from a story of Israel centered on Torah to a story of humanity centered on Jesus.
Peter Enns (The Bible Tells Me So: Why Defending Scripture Has Made Us Unable to Read It)
Ghost Dancers Rise: At the 500th anniversary of Columbus's landing, tribal leaders gathered in Washington, DC, for a ceremony in front of the Capitol. They could have dwelt on the catastrophes that were Columbus's legacy, but instead they closed the ceremony with these words: We stand young warriors In the circle At dawn all storm clouds disappear The future brings all hope and glory, Ghost dancers rise Five-hundred years.
Eldon Yellowhorn, Kathy Lowinger
Now, re-reading Macauley by firelight, Sammy Tigertail struggled to envision the noble and fiercely insulated culture so admiringly documented in those pages. He wondered what the journalist-preacher would say about the twenty-first century clans that eagerly beckoned outsiders to tribal gambling halls, tourist traps and drive-through cigarette kiosks. For not the first time the young man contemplated the crushing likelihood that the warrior he aspired to become had no place to go.
Carl Hiaasen (Nature Girl)
I was on one of my world 'walkabouts.' It had taken me once more through Hong Kong, to Japan, Australia, and then Papua New Guinea in the South Pacific [one of the places I grew up]. There I found the picture of 'the Father.' It was a real, gigantic Saltwater Crocodile (whose picture is now featured on page 1 of TEETH). From that moment, 'the Father' began to swim through the murky recesses of my mind. Imagine! I thought, men confronting the world’s largest reptile on its own turf! And what if they were stripped of their firearms, so they must face this force of nature with nothing but hand weapons and wits? We know that neither whales nor sharks hunt individual humans for weeks on end. But, Dear Reader, crocodiles do! They are intelligent predators that choose their victims and plot their attacks. So, lost on its river, how would our heroes escape a great hunter of the Father’s magnitude? And what if these modern men must also confront the headhunters and cannibals who truly roam New Guinea? What of tribal wars, the coming of Christianity and materialism (the phenomenon known as the 'Cargo Cult'), and the people’s introduction to 'civilization' in the form of world war? What of first contact between pristine tribal culture and the outside world? What about tribal clashes on a global scale—the hatred and enmity between America and Japan, from Pearl Harbor, to the only use in history of atomic weapons? And if the world could find peace at last, how about Johnny and Katsu?
Timothy James Dean (Teeth (The South Pacific Trilogy, #1))
As the Mongol warriors withdrew from the cities of the Jurched, they had one final punishment to inflict upon the land where they had already driven out the people and burned their villages. Genghis Khan wanted to leave a large open land with ample pastures should his army need to return. The plowed fields, stone walls, and deep ditches had slowed the Mongol horses and hindered their ability to move across the landscape in any direction they wished. The same things also prevented the free migration of the herds of antelope, asses, and other wild animals that the Mongols enjoyed hunting. When the Mongols left from their Jurched campaign, they churned up the land behind them by having their horses trample the farmland with their hooves and prepare it to return to open pasture. They wanted to ensure that the peasants never returned to their villages and fields. In this way, Inner Mongolia remained a grazing land, and the Mongols created a large buffer zone of pastures and forests between the tribal lands and the fields of the sedentary farmers. The grassy steppes served as ready stores of pasturage for their horses that allowed them easier access in future raids and campaigns, and they provided a ready store of meat in the herds of wild animals that returned once the farmers and villagers had been expelled.
Jack Weatherford (Genghis Khan and the Making of the Modern World)
Third, the Sioux did not delegate real power to an individual, be he a head of an akicita society, tribal chief, or simply a brave individual. As Lowie puts it, “in normal times the chief was not a supreme executive, but a peacemaker and an orator.” Chiefs—all chiefs—were titular, “and any power exercised within the tribe was exercised by the total body of responsible men who had qualified for social eminence by their war record and their generosity.”33 Whites could never understand this point, incidentally; because they could not conceive of a society without a solid hierarchy, the whites insisted that the Indians had to have chiefs who would be a final authority and able to speak for the entire tribe. Later, much difficulty grew out of this basic white misunderstanding of Indian government.
Stephen E. Ambrose (Crazy Horse and Custer: The Parallel Lives of Two American Warriors)
The tribal ceremonies of birth, initiation, marriage, burial, installation, and so forth, serve to translate the individual's life-crises and life-deeds into classic, impersonal forms. They disclose him to himself, not as this personality or that, but as the warrior, the bride, the widow, the priest, the chieftain; at the same time rehearsing for the rest of the community the old lesson of the archetypal stages. All participate in the ceremonial according to rank and function. The whole society becomes visible to itself as an imperishable living unit. Generations of individuals pass, like anonymous cells from a living body; but the sustaining, timeless form remains. By an enlargement of vision to embrace this superindividual, each discovers himself enhanced, enriched, supported, and magnified. His role, however unimpressive, is seen to be intrinsic to the beautiful festival-image of man—the image, potential yet necessarily inhibited, within himself. Social duties continue the lesson of the festival into normal, everyday existence, and the individual is validated still. Conversely, indifference, revolt—or exile—break the vitalizing connectives. From the standpoint of the social unit, the broken-off individual is simply nothing—waste. Whereas the man or woman who can honestly say that he or she has lived the role—whether that of priest, harlot, queen, or slave—is something in the full sense of the verb to be. Rites of initiation and installation, then, teach the lesson of the essential oneness of the individual and the group; seasonal festivals open a larger horizon. As the individual is an organ of society, so is the tribe or city—so is humanity entire—only a phase of the mighty organism of the cosmos.
Joseph Campbell (The Hero With a Thousand Faces)
Her son was small but perfectly formed, fair-skinned, with a remarkable quantity of black hair. His eye color was indeterminate at the moment, but Win thought his eyes would eventually turn out to be blue. She lifted him higher against her chest until her lips were close to his miniature ear. And in accordance with Romany tradition, she told him his secret name. “You are Andrei,” she whispered. It was a name for a warrior. A son of Kev Merripen could be no less. “Your gadjo name is Jason Cole. And your tribal name …” She paused thoughtfully. “Jàdo,” came her husband’s drowsy voice from beside her. Win looked down at Kev and reached out to stroke his thick, dark hair. The lines on his face were gone, and he looked relaxed and content. “What does that mean?” she asked. “One who lives outside the Rom.” “That’s perfect.” She let her hand linger in his hair. “Ov yilo isi?” she asked him gently. “Yes,” Kev said, answering in English. “There is heart here.” And Win smiled as he sat up to kiss her.
Lisa Kleypas (Seduce Me at Sunrise (The Hathaways, #2))
Even before the first Soviet tanks crossed into Afghanistan in 1979, a movement of Islamists had sprung up nationwide in opposition to the Communist state. They were, at first, city-bound intellectuals, university students and professors with limited countryside appeal. But under unrelenting Soviet brutality they began to forge alliances with rural tribal leaders and clerics. The resulting Islamist insurgents—the mujahedeen—became proxies in a Cold War battle, with the Soviet Union on one side and the United States, Pakistan, and Saudi Arabia on the other. As the Soviets propped up the Afghan government, the CIA and other intelligence agencies funneled millions of dollars in aid to the mujahedeen, along with crate after crate of weaponry. In the process, traditional hierarchies came radically undone. When the Communists killed hundreds of tribal leaders and landlords, young men of more humble backgrounds used CIA money and arms to form a new warrior elite in their place. In the West, we would call such men “warlords.” In Afghanistan they are usually labeled “commanders.” Whatever the term, they represented a phenomenon previously unknown in Afghan history. Now, each valley and district had its own mujahedeen commanders, all fighting to free the country from Soviet rule but ultimately subservient to the CIA’s guns and money. The war revolutionized the very core of rural culture. With Afghan schools destroyed, millions of boys were instead educated across the border in Pakistani madrassas, or religious seminaries, where they were fed an extreme, violence-laden version of Islam. Looking to keep the war fueled, Washington—where the prevailing ethos was to bleed the Russians until the last Afghan—financed textbooks for schoolchildren in refugee camps festooned with illustrations of Kalashnikovs, swords, and overturned tanks. One edition declared: Jihad is a kind of war that Muslims fight in the name of God to free Muslims.… If infidels invade, jihad is the obligation of every Muslim. An American text designed to teach children Farsi: Tey [is for] Tofang (rifle); Javed obtains rifles for the mujahedeen Jeem [is for] Jihad; Jihad is an obligation. My mom went to the jihad. The cult of martyrdom, the veneration of jihad, the casting of music and cinema as sinful—once heard only from the pulpits of a few zealots—now became the common vocabulary of resistance nationwide. The US-backed mujahedeen branded those supporting the Communist government, or even simply refusing to pick sides, as “infidels,” and justified the killing of civilians by labeling them apostates. They waged assassination campaigns against professors and civil servants, bombed movie theaters, and kidnapped humanitarian workers. They sabotaged basic infrastructure and even razed schools and clinics. With foreign backing, the Afghan resistance eventually proved too much for the Russians. The last Soviet troops withdrew in 1989, leaving a battered nation, a tottering government that was Communist in name only, and a countryside in the sway of the commanders. For three long years following the withdrawal, the CIA kept the weapons and money flowing to the mujahedeen, while working to block any peace deal between them and the Soviet-funded government. The CIA and Pakistan’s spy agency pushed the rebels to shell Afghan cities still under government control, including a major assault on the eastern city of Jalalabad that flattened whole neighborhoods. As long as Soviet patronage continued though, the government withstood the onslaught. With the collapse of the Soviet Union in late 1991, however, Moscow and Washington agreed to cease all aid to their respective proxies. Within months, the Afghan government crumbled. The question of who would fill the vacuum, who would build a new state, has not been fully resolved to this day.
Anand Gopal
It has not been stylish to pay attention to those warrior castes who neither planted nor herded, but devoted their lives to pillage and forgotten causes: the illiterate Greek chieftains on their decade-long excursion to the plains of Asia Minor; the tribal bands of Northern Europeans who raided Rome and then its Christian outposts; the Asiatic "hordes" who swept through medieval Europe; the Crusaders who looted the Arab world; the elite officership of European imperialism; and so on. These were men—not counting their conscripts and captives—who lived only parasitically in relation to the production of useful things, who lived for perpetual war, the production of death
Anonymous
Religious warriors are not an anomaly. It is a mistake to classify believers of particular religious and dogmatic religionlike ideologies into two groups, moderate versus extremist. The true cause of hatred and violence is faith versus faith, an outward expression of the ancient instinct of tribalism. Faith is the one thing that makes otherwise good people do bad things. Nowhere do people tolerate attacks on their person, their family, their country—or their creation myth. In America, for example, it is possible in most places to openly debate different views on religious spirituality—including the nature and even the existence of God, providing it is in the context of theology and philosophy. But it is forbidden to question closely, if at all, the creation myth—the faith—of another person or group, no matter how absurd. To disparage anything in someone else’s sacred creation myth is “religious bigotry.” It is taken as the equivalent of a personal threat.
Edward O. Wilson (The Meaning of Human Existence)
They sent out notices to all the tribal leaders, and they told us we could have whatever we wanted: Prairie Niggers, if the New Jersey team did not object, Redskins, Savages, Warriors, Heathens, Braves, Bucks—and of course the cheerleaders would be the Squaws, unless we wanted to modernize the language and just call them the Cunts. But
MariJo Moore (Genocide of the Mind: New Native American Writing (Nation Books))
The history of Ba Ga Mohlala in Schoonoord, most of it, is violent and written in blood. Many people were killed, and assassinated by their own people and also in tribal wars.   Ba Ga Mohlala in Schoonoord have not known peace, both internal, and external for centuries. Today they are split and divided than ever before and there are more hostilities between families. Most of this is because of their stubborn nature and the fact that they were warriors who affectionately loved war and spent most part of their lives as warriors. Segodi Sekgekge and his son Hlong Dinake spent their entire lives up to their old ages as warriors. Dispite all the infighting and killings, no outside enemy can infiltrate Ba Ga Mohlala in in Schoonoord. They always had, still have unity of purpose. If one of them is attacked by an outside person or enemy, or they want to achieve something, they always, and will always put their differences apart and fight the enemy or execute a project together, united.
Pekwa Nicholas Mohlala
The flower of Judeo-Moslem cooperation was crushed in the aftermath of the Crusades. In response to Western militarism, Arab leaders modified the semipacifist Moslem religion and by the eighteenth century, had transformed it into a warrior’s code of domination over non-Moslem subjects and discrimination against the Jews. The era of tolerance and respect for education was over. The Moslem dark ages had begun. Harsh religious interpretations became an instrument of tribal loyalty and unity.
John Loftus (The Secret War Against the Jews: How Western Espionage Betrayed The Jewish People)
Lawrence of Arabia, lionized in print and on film, lived with the tribal warriors and spoke their language. Schooled in history and archaeology, he found that the locals preferred raids and ambushes, short skirmishes, and quick hit-and-run escapades to Western maneuvers. They disdained uniforms, discipline, and stand-and-fight tactics. But they could make entire desert districts wholly untenable for conventional adversaries, demolishing rail lines, blowing out bridges, sniping, stealing, and slowly bleeding the big regiments to death. Lawrence called it “winning wars without battles.
Daniel P. Bolger (Why We Lost: A General's Inside Account of the Iraq and Afghanistan Wars)
Hereditary leadership was unknown. Men became chiefs by their prowess in war; and because he must ever be generous, a chief was usually a poor man. With the Blackfeet, as with the other Indians of the Northwestern plains, a chieftainship had to be maintained by constant demonstration of personal ability. It might easily be lost in a single day, since these independent tribesmen were free to choose their leaders, and were quick to desert a weak or cowardly character. This independence was instilled in the children of the plains people. They were never whipped, or severely punished. The boys were constantly lectured by the old men of the tribes, exhorted to strive for renown as warriors, and to die honorably in battle before old age came to them. The names of tribal heroes were forever upon the tongues of these teachers; and everywhere cowardice was bitterly condemned. A coward was forbidden to marry, and he must at all times wear women’s clothing.
Frank Bird Linderman (Blackfeet Indians)
Some of the famous warriors of the Western Plains earned more coup feathers in their lifetime than were required for a full-sized headdress. These warriors were allowed by tribal law to make and wear a war bonnet having either a single or double row of eagle feathers hanging down the back. Originally these bonnets were only knee length, but when the Indian started to ride horses, the tails were extended to the wearer’s heels.
W. Ben Hunt (Indian Crafts & Lore)
I am Tribal Man, thought Ender. The chief. They can trust me utterly to do exactly what’s right for the tribe. But that trust means that I am the one who decides who lives and dies. Judge, executioner, general, god. That’s what they trained me for. They did it well; I performed as trained. Now I scan the help wanted ads on the nets and can’t find a single job on offer for which those are the qualifications. No tribes applying for chieftains, no villages in search of a king, no religions in search of a warrior-prophet.
Orson Scott Card (Ender In Exile (Ender's Saga, #6))
As I mentioned in the first chapter, management experts Dave Logan, John King, and Halee Fischer-Wright describe five stages of tribal development in their book, Tribal Leadership. My goal in my first year as head coach was to transform the Bulls from a stage 3 team of lone warriors committed to their own individual success (“I’m great and you’re not”) to a stage 4 team in which the dedication to the We overtakes the emphasis on the Me (“We’re great and you’re not”).
Phil Jackson (Eleven Rings: The Soul of Success)
Strangely enough, it is easier to become a god-king than merely a king. To become god-king the successful upstart needs several things. Obviously, he must be at the top of the military chain of command. But he also needs to become the ritual leader, so that he controls the religious hierarchy—large-scale ritual cults that evolved to cement tribal alliances. Finally, the king-in-the-making needs a fanatically loyal retinue that will follow his orders without question and compel others to do the same. The king needs loyal warriors to protect him from assassination, and to put to death any commoner who shows insufficient respect and obedience. Basically, the king and his retinue are a coalition of upstarts, with the king as the alpha male and his followers as lesser upstarts, but who also do quite well out of the deal.
Peter Turchin (Ultrasociety: How 10,000 Years of War Made Humans the Greatest Cooperators on Earth)
Part 2 - Now the problem is India is with multiple cultures, context specific reasons and languages - so protecting value of India means protecting each and every cultural values in India, but when these people turn arrogant their values getting down, that is the problem, you have to withstand the pain to show you are capable, if you are capable then the culture you belong is also capable - this is applicable for anyone, and once your character and your cultural identities are analyzed you will be easily estimated to be fit for something. But in my case, it is totally complicated, First I am Ganapathy K (Son of Krishnamoorthy not Shiv), that born on 14- April 1992 (Approximate Birth day of Lord Rama and Tamil New year and Dr Ambedkar birthday), My family name is Somavarapu (Which means clans of Chandra - Or Monday - Or cold place) My family origin is from Tenali - Guntur, but permanently settled in TN, born in agricultural family (Kamma Naidu (General caste in AP and Telangana) but Identified as Vadugan Naidu (OBC) for reservation benefits as OBC Non Creamy - as made by my ancestors - I did not make this. And Manu smiriti varna system did not take place in south India much like UP or Rajasthan even in ancient times. Even in ancient times, north rulers did not rule south india at all, rather they made friendship sometimes or they made leaders for south people by selecting best fit model. So whomever are said to be kshatriyas in South are Pseudo Kshatriyas or deemed Kshatriyas which means there are no real Kshatriyas in South India - and it was not required much in south. tribal people and indigenous people in south were very strong in ancient time, that they prayed and worshiped only forest based idolizers. they do not even know these Hindustani or Sanskrit things, and Tamil was started from Sangam literature (As per records - And when sangam literature was happening - Lord shiva and Lord Karthikeya was present on the hall - As mentioned on Tholkappiam ) - So ethically Tamil also becomes somehow language of God, Krishnadevraya once said Telugu was given by Lord shiva. And Kannada is kind of poetic language which is mixture of Dravidian style languages with some sanskrit touch and has remarkable historical significance from Ramayana period. My caste (Kamma) as doing agriculture work was regarded as upper sudra by British people but since they knew sanskrit, they were taking warrior roles ( Rudramadevi, munsuri naidu clan, pemmasani clan, kandi nayaka (Srilanka clan ) As Kamma also has interactions with Kapu, Balija, Velama, Telaga and Reddy clans - they were considered as land lords/Zamindari system - later in some places given chowdary and Rao title too. And my intellactual property in Bio sciences and my great granpa wrtings, my family knowledge which includes (Vattelzhuthu - Tamil + Malayalam mixture) sanskrit notes about medicinal plants in western ghats which my great grandpa wrote, my previous incarnation in Rajput family and European family.
Ganapathy K Siddharth Vijayaraghavan
I wish that Hochschild would come clean on the litany of other errors I catalogue in my essay: Conrad could not have seen any of the alleged rubber atrocities; Léopold did not burn his archives, and nothing was “locked away from outside view”; Kurtz’s head-strewn compound was not based on a Belgian official but on African warlords; Léon Fiévez’s African troops killed 100 warriors of local tribal chiefs who had reneged on a promise to supply food, not 100 hapless villagers who failed to turn in rubber; the trade surplus of the EIC reflected payments that went for infrastructure, administration, and security, not a slave economy.
Bruce Gilley (The Ghost Still Haunts: Adam Hochschild responds to Bruce Gilley, who follows in kind)
After their first initiation, for example, boys or teens might be charged with assisting the warriors in the next higher age-grade. Under the command of the senior age-set, warriors often train together and get tasked with tribal defense or tactical raiding. After graduating from the warrior grade, men in their 30s typically attain the privilege of taking a wife and starting a family. Years later, fathers and grandfathers get initiated into a senior level, where they gain political authority as part of a council of elders who make decisions for the entire organization.51
Joseph Henrich (The Weirdest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous)
He organized his warriors into squads, or arban, of ten who were to be brothers to one another. No matter what their kin group or tribal origin, they were ordered to live and fight together as loyally as brothers;
Jack Weatherford (Genghis Khan and the Making of the Modern World)
Nennius tells us, what Gildas omits, the name of the British soldier who won the crowning mercy of Mount Badon, and that name takes us out of the mist of dimly remembered history into the daylight of romance. There looms, large, uncertain, dim but glittering, the legend of King Arthur and the Knights of the Round Table. Somewhere in the Island a great captain gathered the forces of Roman Britain and fought the barbarian invaders to the death. Around him, around his name and his deeds, shine all that romance and poetry can bestow. Twelve battles, all located in scenes untraceable, with foes unknown, except that they were heathen, are punctiliously set forth in the Latin of Nennius. Other authorities say, “No Arthur; at least, no proof of any Arthur.” It was only when Geoffrey of Monmouth six hundred years later was praising the splendours of feudalism and martial aristocracy that chivalry, honour, the Christian faith, knights in steel and ladies bewitching, are enshrined in a glorious circle lit by victory. Later these tales would be retold and embellished by the genius of Mallory, Spenser, and Tennyson. True or false, they have gained an immortal hold upon the thoughts of men. It is difficult to believe it was all an invention of a Welsh writer. If it was he must have been a marvellous inventor. Modern research has not accepted the annihilation of Arthur. Timidly but resolutely the latest and best-informed writers unite to proclaim his reality. They cannot tell when in this dark period he lived, or where he held sway and fought his battles. They are ready to believe however that there was a great British warrior, who kept the light of civilisation burning against all the storms that beat, and that behind his sword there sheltered a faithful following of which the memory did not fail. All four groups of the Celtic tribes which dwelt in the tilted uplands of Britain cheered themselves with the Arthurian legend, and each claimed their own region as the scene of his exploits. From Cornwall to Cumberland a search for Arthur’s realm or sphere has been pursued.The reserve of modern assertions is sometimes pushed to extremes, in which the fear of being contradicted leads the writer to strip himself of almost all sense and meaning. One specimen of this method will suffice: "It is reasonably certain that a petty chieftain named Arthur did exist, probably in South Wales. It is possible that he may have held some military command uniting the tribal forces of the Celtic or highland zone or part of it against raiders and invaders (not all of them necessarily Teutonic). It is also possible that he may have engaged in all or some of the battles attributed to him; on the other hand, this attribution may belong to a later date." This is not much to show after so much toil and learning. Nonetheless, to have established a basis of fact for the story of Arthur is a service which should be respected. In this account we prefer to believe that the story with which Geoffrey delighted the fiction-loving Europe of the twelfth century is not all fancy. If we could see exactly what happened we should find ourselves in the presence of a theme as well founded, as inspired, and as inalienable from the inheritance of mankind as the Odyssey or the Old Testament. It is all true, or it ought to be; and more and better besides. And wherever men are fighting against barbarism, tyranny, and massacre, for freedom, law, and honour, let them remember that the fame of their deeds, even though they themselves be exterminated, may perhaps be celebrated as long as the world rolls round. Let us then declare that King Arthur and his noble knights, guarding the Sacred Flame of Christianity and the theme of a world order, sustained by valour, physical strength, and good horses and armour, slaughtered innumerable hosts of foul barbarians and set decent folk an example for all time.
Winston Churchill (A History of the English Speaking People ( Complete All 4 Volumes ) The Birth of Britain / The New World / The Age of Revolution / The Great Democracies)
Ekalavya Jayanti is celebrated along with Mahashivratri in Blessing of lord Shiva and Honor of King Ekalavya ; Who was the Most Exemplary Student, the Greatest Tribal Warrior and the Best Archer of the Indian Epic - Mahabharata. Ekalavya means Unwavering Determination and Pure Love in Pursuit of One's Own Masterpiece.
Pradip Bendkule
Eklavya Jayanti is celebrated along with Mahashivratri in Blessing of lord Shiva and Honor of King Eklavya ; Who was the Most Exemplary Student, the Greatest Tribal Warrior and the Best Archer of the Indian Epic - Mahabharata. Ekalavya means Unwavering Determination and Pure Love in Pursuit of One's Own Masterpiece.
Pradip Bendkule
KGB might have replaced the songoma in this Russian empire, where no citizen was allowed to believe in holy spirits except in great secrecy. It seemed to him that a society that attempted to put the gods to flight would be doomed. The nkosis know that in my homeland, and hence our gods have not been threatened by apartheid. They can live freely and have never been subjected to the pass laws; they have always been able to move around without being humiliated. If our holy spirits had been banished to remote prison islands, and our singing hounds chased out into the Kalahari Desert, not a single white man, woman or child would have survived in South Africa. All of them, Afrikaners as well as Englishmen, would have been annihilated long ago and their miserable skeletons buried in the red soil. In the old days, when his ancestors were still fighting openly against the white intruders, the Zulu warriors used to cut off their fallen victims’ lower jaw. An impi returning from a victorious battle would bring with him these jawbones as trophies to adorn the temple entrances of their tribal chiefs. Now it was the gods who were on the front line against the whites, and they would never submit to defeat. The first night in the strange
Henning Mankell (The White Lioness (Kurt Wallander, #3))
The early Greek tribal society resembles in many respects that of peoples like the Polynesians, the Maoris for instance. Small bands of warriors, usually living in fortified settlements, ruled by tribal chiefs or kings, or by aristocratic families, were waging war against one another on sea as well as on land.
Karl Popper (The Open Society and Its Enemies (Routledge Classics))
Who am I? I am a warrior. My physical, emotional, and spiritual self revolves around being a warrior. I believe war is a gift from God. . . . I am not a patriot or mercenary. I fight to fight. . . . I believe if you want to kill, you must be willing to die. I am willing to do both, whichever the situation calls for. I am a student of war and warriors. There will be no blood on my hands because I or my men were not prepared for battle. I will prepare for battle every single day. I will love my men as I love my own children. I will take my men places and show them things that they never believed possible. . . . I will give my life for them as readily as I kiss my children at night and put them to bed. I will be their protector and their avenger if necessary. I will always expect the impossible from them. . . . I believe in God but I do not ask for his protection in battle. I ask that I will be given the courage to die like a warrior. I pray for the safety of my men. And I pray for my enemies. I pray for a worthy enemy. . . . I believe in the wrathful god of combat. I believe in Hecate. The gods of war have received their sacrifices from me. . . . I have a huge ego. It feeds my daimon,” he said, referring to a tutelary spirit. “It is me and I am it. But I know it is there. Passion is power. Passion feeds my soul. I will seek passion out in others. . . . I am my children, my parents, my friends, my tribal family, the men I have gone into battle with, and my enemies. They reside in me. It is for them that I do battle. I want, need, and long for their acceptance. I want them to be proud of me. I will be loyal to being a warrior for all time. I will prepare a place in Valhalla for the warriors whose paths I have been blessed to cross. I will be with them in this life and the next. I am a warrior.
Ann Scott Tyson (American Spartan: The Promise, the Mission, and the Betrayal of Special Forces Major Jim Gant)
In 1774, representatives from Maryland and Virginia negotiated a treaty with the Indians of the Six Nations, who were then invited to send their boys to the college of William and Mary, founded in 1693. The tribal elders declined that offer with the following words: We know that you highly esteem the kind of learning taught in those Colleges, and that the Maintenance of our young Men, while with you, would be very expensive to you. We are convinced that you mean to do us Good by your Proposal; and we thank you heartily. But you, who are wise must know that different Nations have different Conceptions of things and you will therefore not take it amiss, if our ideas of this kind of Education happen not to be the same as yours. We have had some Experience of it. Several of our young People were formerly brought up at the Colleges of the Northern Provinces: they were instructed in all your Sciences; but, when they came back to us, they were bad Runners, ignorant of every means of living in the woods . . . neither fit for Hunters, Warriors, nor Counsellors, they were totally good for nothing.
Parker J. Palmer (The Heart of Higher Education: A Call to Renewal)
In 1774, representatives from Maryland and Virginia negotiated a treaty with the Indians of the Six Nations, who were then invited to send their boys to the college of William and Mary, founded in 1693. The tribal elders declined that offer with the following words: We know that you highly esteem the kind of learning taught in those Colleges, and that the Maintenance of our young Men, while with you, would be very expensive to you. We are convinced that you mean to do us Good by your Proposal; and we thank you heartily. But you, who are wise must know that different Nations have different Conceptions of things and you will therefore not take it amiss, if our ideas of this kind of Education happen not to be the same as yours. We have had some Experience of it. Several of our young People were formerly brought up at the Colleges of the Northern Provinces: they were instructed in all your Sciences; but, when they came back to us, they were bad Runners, ignorant of every means of living in the woods . . . neither fit for Hunters, Warriors, nor Counsellors, they were totally good for nothing. We are, however, not the less oblig’d by your kind offer, tho’ we decline accepting it; and, to show our grateful Sense of it, if the Gentlemen of Virginia will send us a Dozen of their Sons, we will take Care of their Education, instruct them in all we know, and make Men of them.1
Parker J. Palmer (The Heart of Higher Education: A Call to Renewal)