colonialism

The Whiteman told of another country beyond the sea where a powerful woman sat on a throne while men and women danced under the shadow of her authority and benevolence. She was ready to spread the shadow to cover the Agikuyu. They laughed at this eccentric man whose skin had been so scalded that the black outside had peeled off. The hot water must have gone into his head.Nevertheless, his words about a woman on the throne echoed something in the heart, deep down in their history. It was many, many years ago. Then women ruled the land of the Agikuyu. Men had no property, they were only there to serve the whims and needs of the women. Those were hard years. So they waited for women to go to war, they plotted a revolt, taking an oath of secrecy to keep them bound each to each in the common pursuit of freedom. They would sleep with all the women at once, for didn't they know the heroines would return hungry for love and relaxation? Fate did the rest; women were pregnant; the takeover met with little resistance.

C" is for colonies Rightly we boastthat of all the great nationsGreat Britain has most!

If conquest constitutes a natural right on the part of the few, the many have only to gather sufficient strength in order to acquire the natural right of reconquering what has been taken from them

Strange things are happening to us.___o our children.___hey sayhe is looking for the spirit of Independence.___hey say he is looking for himself.___or his ownspirit.___hich he lost when the white man came.

What had happened was that the formal pattern of black-and-white, mistress-and-servant, had been broken by the personal relation; and when a white man in Africa by accident looks into the eyes of a native and sees the human being (which it is his chief preoccupation to avoid), his sense of guilt, which he denies, fumes up in resentment and he brings down the whip.

Somewhat paradoxically, the more that Africans and their descendants assimilated cultural materials from colonial society, the less human they became in the minds of the colonists.

A warrior confronts colonialism with the truth in order to regenerate authenticity and recreate a life worth living and principles worth dying for. The struggle is to restore connections severed by the colonial machine. The victory is an integrated personality, a cohesive community, and the restoration of respectful and harmonious relationships.

As best I could I had answered their many questions. They were surprised when I told them that Europeans were, with minor differences, exactly like them, marrying and bringing up their children in accordance with principles and traditions, that they had good morals and were in general good people."Are there any farmers among them?" Mahjoub asked me."Yes, there are some farmers among them. They__e got everything__orkers and doctors and farmers and teachers, just like us." I preferred not to say the rest that had come to my mind: that just like us they are born and die, and in the journey from the_ cradle to the grave they dream dreams some of which come true and some of which are frustrated; that they fear the unknown, search for love and seek contentment in wife and child; that some are strong and some are weak; that some have been given more than they deserve by life, while others have been deprived by it, but that the differences are narrowing and most of the weak are no longer weak. I did not say this to Mahjoub, though I wish I had done so, for he was intelligent; in my conceit I was afraid he would not understand.

Though many non-Native Americans have learned very little about us, over time we have had to learn everything about them. We watch their films, read their literature, worship in their churches, and attend their schools. Every third-grade student in the United States is presented with the concept of Europeans discovering America as a "New World" with fertile soil, abundant gifts of nature, and glorious mountains and rivers. Only the most enlightened teachers will explain that this world certainly wasn't new to the millions of indigenous people who already lived here when Columbus arrived.

What then did you expect when you unbound the gag that muted those black mouths? That they would chant your praises? Did you think that when those heads that our fathers had forcibly bowed down to the ground were raised again, you would find adoration in their eyes?

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

repeat after me:1. our immigrant families are not just __omophobic_ they are also __olonized._2. our parents have histories, genders, and sexualities, too.3. they are just as broken as we are (but we have the words _ i mean the english _ to say it)4. the diaspora responds to racism with heteronormativity5. trauma seeps through generations

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

My own concern is primarily the terror and violence carried out by my own state, for two reasons. For one thing, because it happens to be the larger component of international violence. But also for a much more important reason than that; namely, I can do something about it. So even if the U.S. was responsible for 2 percent of the violence in the world instead of the majority of it, it would be that 2 percent I would be primarily responsible for. And that is a simple ethical judgment. That is, the ethical value of one's actions depends on their anticipated and predictable consequences. It is very easy to denounce the atrocities of someone else. That has about as much ethical value as denouncing atrocities that took place in the 18th century.

How can you measure progress if you don't know what it costs and who has paid for it? How can the "market" put a price on things - food, clothes, electricity, running water - when it doesn't take into account the REAL cost of production?

I heard Mansour say to Richard, __ou transmitted to us the disease of your capitalist economy. What did you give us except for a handful of capitalist companies that drew off our blood _ and still do?_ Richard said to him, __ll this shows that you cannot manage to live without us. You used to complain about colonialism and when we left you created the legend of neo-colonialism. It seems that our presence, in an open or undercover form, is as indispensable to you as air and water._ They were not angry: they said such things to each other as they laughed, a stone__ throw from the Equator, with a bottomless historical chasm separating the two of them.

For capitalism to develop, customary ties between people and the land must be severed, and communal obligations among people disrupted.

There has been much talk about the alleged exploitation of the debtor nations by the creditor nations. But if the concept of exploitation is to be applied to these relations, it is rather an exploitation of the investing by the receiving nations. These loans and investments were not intended as gifts. The loans were made upon solemn stipulation of payment of principal and interest. The investments were made in the expectation that property rights would be respected. With the exception of the bulk of the investments made in the United States, in some of the British dominions, and in some smaller countries, these expectations have been disappointed. Bonds have been defaulted or will be in the next few years. Direct investments have been confiscated or soon will be. The capital-exporting countries can do nothing but wipe off their balances.