In Angola they feel prisoners political accused of any crime. They say that it is a democratic regime that it is in the middle of the joy of their functions. The democratic potencies close the eyes and they point that it is like this that it is good, that it is like this that it is made the stability in Africa. Here is the income of the terrorism of which Europe is not gotten to loosen. Who supports the corruption and their dictatorships, in the bottom it is also terrorist without the knowledge.

sexta-feira, 27 de fevereiro de 2009

Luanda, Petrol News



They "want to give prestige to with pompous parties, the foods, drunk and dances acquire such relief, that no there is party to overcome them. I saw, on these occasions, to sacrifice up to fifteen oxen! The parties can be prolonged for one month if the boss is important.
Eating and drinking, talking and dancing, several days pass. They are the great parties of the society bantu. And, as the mortality it is big and the extensive kinsfolk, we found the bantu in frequent parties."
In Traditional Culture Bantu. Foot. Raul Ruiz of Asúa Altuna. Editions Paulinas


And Angola sank definitively in a rude curtain of iron… again. And that these things seem easy but, they are not. It is that at any moment a spectacular rebellion can appear.
Return us at the time of Paulo Dias of Novais
What will happen to these countries?
Scratched out of the map

The accounting and the economy are the sciences of the thieves, of the human monstrosities, of the swindlers.
The king reigns but it doesn't govern
Two fundamental aspects define the man: the religion and the alcohol.
In the bottom the ones that don't believe in God, it is for us to justify the cruelty that they do
Millstone market Saint Paulo in Luanda, Chinese sell recharge cards for cellular phones
Political parties or religious cults? The eternal return at Medium Age of 1975 and 1992.
The great victory, the great merit, the marvel of the independence that the glorious 8164 offered us: the illiteracy.
The privileged of the regime settle: "best to be with them, of Mpla, to be how it is. We are also already habituated."

Having an earth tremor of smaller intensity, the underground tanks of water would produce a flood that will be same or superior an Epic poem of Gilgamesh
Three of the morning. The snorers make triumphal entrance in the city-circus. That she already adapted. To snore her, no longer is it city, it is not anything.
Works in course Gothic style
Close in the night, bricklayer-liberate Goths Portuguese uproar, storms, thunderstorms on wheels the earth tremors became so banal, as the one of bombs in Iraq and Afghanistan.

The motors snorers corrupt the night cluttering immense in potent snores. Lawless nor flock snores of motors Gothic snorers. Nor walks for the people to walk on foot have!
We are for the government defamed it all the moment, none is judged, condemned

For a country that exports petroleum and diamonds and it imports everything, the population will end for perishing, to exterminate
The ones that are avid for knowledge, wisdom, they are Martians' descendants, or it maintains contacts, without if they give bill, with superior beings, that they inhabit in the parallel universes.
More than thirty years to see and to hear the same ruling idiots they repeat her the same words.

Pic: Angola em fotos
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quarta-feira, 25 de fevereiro de 2009

To proceed, what remains of the divine will collapse


What colossal disillusion, but, did some liberation fight happen?

Here is a government of the real estate speculators and for the real estate speculators.
The luandenses are eminent builders. They thin the time raise her walls and to drop them.
This democracy Bantu is a modern political system that it is characterized by everything to kill to the hunger. They don't think with the head, they think with the feet and the hands. We already exceeded the chapter of the savagery.
Aberration is to consent that Marxist-Leninist in the power they invoke us human rights and democracy.


You were as the weeping of the flowers, that I conserve in the song
Bedroom of our retreat. When in ecstasies, hugged
Stagnated in the windstorm that announced the first drops
Of the close atmospheric agitation. Then well watered, frozen
How was it possible two disappear and only one to be body?
I still don't get to understand, where it went
What happened to the other being

My dream, the other dreams, finished
Only the nightmares began, they resumed. There is no future
To proceed, what remains of the divine will collapse
I waste a long time in search of our lost words
When I relive the past in the iron
Each garment portrays moments of the days

After everything to finish, we fed lamenting
Where everything begins and it only finishes the death knows it

To find the due love, the paradise of the death it is always open, awake

Pic: Angola em fotos

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segunda-feira, 23 de fevereiro de 2009

Imported alcohol


He condescended, he already drank, it ascended to the earthy paradise
The prow of the strong wind sways him original, marginal
"This wind north, rural, blows strong, of east
It is orientated, imported alcoholic wind

Unfortunate, for the ordered government. Nor here I am calmed
Imported alcohol… out me is inebriated
Wind of the Jasmine because you push me like this?
That navigation… they let to cheat me the mast
The wind lost the head. Mine is slow, normal, rough
Is the drink with me or me with her? "
It will rain! Drops are to consent!

"Ah! It is her finishes purchase that they did. Import of clouds. Imported rain
A lot of rain, winds, cyclones, hurricanes, typhoons. The sky is flooded of drunk souls"
Ai!ai!ai! That drunk of the motorized ran over the child. Hê!hê!hê!.. Did it kill her!?

"A lot of deaths, few births. Demographic deficit. One more import…
Reproducers balance the race."
With so many cows to graze on thereabout?
"Bipeds of easy import."

I became used to, it felt him as a tombstone

Pic: Angola em fotos

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sábado, 21 de fevereiro de 2009

The prow of the fog


Black, now slave traders
The life is a fort disturbance alcoholic longing
She flees covered with an awning of the soft
and abrupt thick fog of the Palmar
Where the alcohols pursue our existence
The steams are intense, pleasant projects

If we got to wake up, enraged and frustrated stunned
In the invasion of the torpor, of the clamour. I drink, soon I exist!
Of the universal victory: drunks of everyone, I united you!

The prow of the fog doesn't break up, they resume the clouds neurone’s
Of the existence, of the anguish as vehicles in the city without light
With just their lights chaining in movement
As jasmines become yellow trying to meet again the lost sap
of the life

Hidden shadows, of the lost nights
There are no days, just monumental static statues without dawning
In the empty glances, swollen of the lost silence somewhere

This is the sea, ours to navigate of the oil tankers
deprive of commands
no navigated
Substituted whites
for half dozen of black slave traders

Picture: EL PAÍS

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quinta-feira, 19 de fevereiro de 2009

Malcolm X. Biography


March 10, 1964
Photo by Truman Moore/Time Warner, Inc.

Malcolm X was born Malcolm Little on May 19, 1925 in Omaha, Nebraska. His mother, Louis Norton Little, was a homemaker occupied with the family's eight children. His father, Earl Little, was an outspoken Baptist minister and avid supporter of Black Nationalist leader Marcus Garvey. Earl's civil rights activism prompted death threats from the white supremacist organization Black Legion, forcing the family to relocate twice before Malcolm's fourth birthday. Regardless of the Little's efforts to elude the Legion, in 1929 their Lansing, Michigan home was burned to the ground, and two years later Earl's mutilated body was found lying across the town's trolley tracks. Police ruled both accidents, but the Little's were certain that members of the Black Legion were responsible. Louise had an emotional breakdown several years after the death of her husband and was committed to a mental institution. Her children were split up amongst various foster homes and orphanages.

Malcolm was a smart, focused student and graduated from junior high at the top of his class. However, when a favorite teacher told Malcolm his dream of becoming a lawyer was "no realistic goal for a nigger," Malcolm lost interest in school. He dropped out, spent some time in Boston, Massachusetts working various odd jobs, and then traveled to Harlem, New York where he committed petty crimes. By 1942 Malcolm was coordinating various narcotic, prostitution and gambling rings.

Eventually Malcolm and his buddy, Malcolm "Shorty" Jarvis, moved back to Boston, where they were arrested and convicted on burglary charges in 1946. Malcolm placated himself by using the seven-year prison sentence to further his education. It was during this period of self-enlightenment that Malcolm's brother Reginald visited and discussed his recent conversion to the Muslim religious organization the Nation of Islam. Intrigued, Malcolm studied the teachings of Nation of Islam leader Elijah Muhammad. Muhammad taught that white society actively worked to keep African-Americans from empowering themselves and achieving political, economic and social success. Among other goals, the Nation of Islam fought for a state of their own, separate from one inhabited by white people. By the time he was paroled in 1952, Malcolm was a devoted follower with the new surname "X." He considered "Little" a slave name and chose the "X" to signify his lost tribal name.

Feb. 18, 1965
Photo by Robert L. Haggins

Intelligent and articulate, Malcolm was appointed a minister and national spokesman for the Nation of Islam. Elijah Muhammad also charged him with establishing new mosques in cities such as Detroit, Michigan and Harlem, New York. Malcolm utilized newspaper columns, radio and television to communicate the Nation of Islam's message across the United States. His charisma, drive and conviction attracted an astounding number of new members. Malcolm was largely credited with increasing membership in the Nation of Islam from 500 in 1952 to 30,000 in 1963.

The crowds and controversy surrounding Malcolm made him a media magnet. He was featured in a week-long television special with Mike Wallace in 1959, The Hate That Hate Produced, that explored fundamentals of the Nation of Islam and Malcolm's emergence as one of its most important leaders. After the special, Malcolm was faced with the uncomfortable reality that his fame had eclipsed that of his mentor Elijah Muhammad.

Racial tensions ran increasingly high during the early 1960s. In addition to the media, Malcolm's vivid personality had captured the government's attention. As membership in the Nation of Islam continued to grow, FBI (Federal Bureau of Investigation) agents infiltrated the organization (one even acted at Malcolm's bodyguard) and secretly placed bugs, wiretaps and cameras surveillance equipment to monitor the group's activities.

Malcolm's faith was dealt a crushing blow at the height of the civil rights movement in 1963. He learned that Elijah Muhammad was secretly having relations with as many as six women in the Nation of Islam, some of which had resulted in children. Since his conversion Malcolm had strictly adhered to the teachings of Muhammad, including remaining celibate until his marriage to Betty Shabazz in 1958. Malcolm refused Muhammad's request to keep the matter quiet. He was deeply hurt by the deception of Muhammad, whom he had considered a prophet, and felt guilty about the masses he had lead into what he now felt was a fraudulent organization.

Cairo mosque, Sept. 1964
Photo by John Launois/Black Star


When Malcolm received criticism after the assassination of President John F. Kennedy for saying, "[Kennedy] never foresaw that the chickens would come home to roost so soon," Muhammad "silenced" him for 90 days. Malcolm suspected he was silenced for another reason. In March 1964 he terminated his relationship with the Nation of Islam and founded the Muslim Mosque, Inc.

That same year, Malcolm went on a pilgrimage to Mecca, Saudi Arabia. The trip proved life altering, as Malcolm met "blonde-haired, blued-eyed men I could call my brothers." He returned to the United States with a new outlook on integration. This time, instead of just preaching to African-Americans, he had a message for all races.

Relations between Malcolm and the Nation of Islam had become volatile after he renounced Elijah Muhammad. Informants working in the Nation of Islam warned that Malcolm had been marked for assassination (one man had even been ordered to help plant a bomb in his car). After repeated attempts on his life, Malcolm rarely traveled anywhere without bodyguards. On February 14, 1965 the home where Malcolm, Betty and their four daughters lived in East Elmhurst, New York was firebombed (the family escaped physical injury).

At a speaking engagement in the Manhattan's Audubon Ballroom on February 21, 1965 three gunmen rushed Malcolm onstage and shot him 15 times at close range. The 39-year-old was pronounced dead on arrival at New York's Columbia Presbyterian Hospital. Fifteen hundred people attended Malcolm's funeral in Harlem at the Faith Temple Church of God in Christ on February 27, 1965. After the ceremony, friends took the shovels from the gravediggers and buried Malcolm themselves. Later that year, Betty gave birth to their twin daughters.

Malcolm's assassins, Talmadge Hayer, Norman 3X Butler and Thomas 15X Johnson were convicted of first-degree murder in March 1966. The three men were all members of the Nation of Islam.

The legacy of Malcolm X has moved through generations as the subject of numerous documentaries, books and movies. A tremendous resurgence of interest occurred in 1992 when director Spike Lee released the acclaimed Malcolm X movie. The film received Oscar nominations for Best Actor (Denzel Washington) and Best Costume Design.

Malcolm X is buried at the Ferncliff Cemetery in Hartsdale, New York.

http://www.africawithin.com/malcolmx/malcolm_bio.htm

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quarta-feira, 18 de fevereiro de 2009

The King’s Horseman (XVI). Novel


I want to say, that the magistrates go by foot. That is to avoid that our justice runs. The youth has the best than there is in the kingdom. We should invest more in the marathons. Anything of books, so that they are not diverted of the noblemen objectives that we intended. The works of the kingdom and the urbanization are better than never.

It is enough to walk in the streets and to observe her beauty of psychedelic author. In the planning they remind us whenever they lack the plans. We can affirm that we lived in a kingdom of black liquid. Unhappily it doesn't arrive for all. Still nobody got to discover reason. I believe that one day that will be possible.

In the social reinsertion, in spite of I control it foreigner, we didn't get to reinsert anybody. Never anybody explained to me reason. In the relationships with the other kingdoms, we just got to obtain bad relationships. Nobody likes us. We have to change the dinosaurs of the embassies, and to put young people. But that are not republican. The health is very well, as it is. In the kingdom all are born sick.

For something to build hospitals, if all seek healers and bewitching? The transports are not necessary for anybody. Except the nobility, to who more they will serve if we don't have highways, and didn't we produce anything? In relation to the house, we limited ourselves to break what the populace builds. On top of the trees we can make beautiful houses. To return to our traditions. We should follow the example of the kingdom of Zimbabwe. To break the whole houses.

Our judges of our Supreme Court are the competent people for us to judge us. I don't understand because they don't make him. The population is full and tired of the red and black. But with Manchu's Dynasty help our black liquid goes far. In next times in our kingdom, a psalm of the Manchu Dynasty will be sung. That he lives forever the sadness. Our happiness is to see everyone sad.

Once in a while in your public interventions they say like this: our fight actual is to end with the hunger. That pleases the international community. The flag of our heart came out… it is in the wood. Nobles, I declare open the Real Courts!

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segunda-feira, 16 de fevereiro de 2009

Traditional Culture Bantu (V)


… In other places, like Ethiopia, they think that it is a measured hygienic with positive moral consequences that it guarantees the femininity. In of the Ivory Coast, they convince them that in another way won't have children.
This shameful practice was already denounced by UN that evaluates in 70 million the mutilated women.

To the infibulação, preceded or not of the clitoritomia, they submit the women of the countries Islamized of the African northeast, Sudan, Ethiopia, Somalia, Eritrea, Djibouti, exclusive Chad. Nearly of the Muslims, seems that this practice is not known in the area bantu.
… The rupture of the hymen is mechanical and it is done by a senior woman with the fingers or using a small instrument. "In western of Africa coast, the youths are deflowered with the help of a bamboo that they conserve hung of the vagina about three months. To the turn of the vulva they put ants that devour the nymphs and the clitoris."

The noun of the language kimbundu "kilembu" means gender "sum, goods or money". AND the verb, also kimbundu, "kulemba" means to "render homage to the future father-in-law through conventional presents". Alambamento derives directly of this verb, after suppressing the radical of the infinite "ku" and of increasing him the extremity "mento" for influence of the Portuguese. In the same way other words appeared as "xinguilamento", "sunguilamento", "sabulamento."

Polyandry
…. It exists among some Eskimo groups that practice the girls' infanticide for the responsibility that they act.
Among the Tibetans farming, several siblings they share the same wife. It seems that they try to reduce like this the number of heirs so that the patrimony is transmitted undivided.
Wahumas of oriental Africa practice her occasional and temporarily. When the siblings help his brother to prepare the alambamento, he is entitled to share the wife which is to belong exclusively to the husband, starting from the pregnancy. The shepherds Todas, of the South of India, also make a woman marries of all of the siblings to his pregnancy.

Sorcery
The Portuguese, from the first contacts with the black-African people that these adored sorceries and idols. Filipo Pígafetta and Duarte Lopes, in her Description of Kingdom of Congo, published in 1591, they affirmed: "And we saw countless objects, because each one adored what more liked, without rule nor measure, nor reason of any species… they Chose, as gods, snakes, animals, birds, plants, trees, several wood illustrations and stone, and images that acted these you be already enumerated, painted or sculpted in wood, stone or other material…

The rites were varied, but all full of humility, as, for instance, to kneel, to knock down of face in earth, to cover the face with powder begging to the idol and making him offering of the dearest goods. They also had wizards that deceived making them to believe the those ignorant ones that the idols spoke."

In Traditional Culture Bantu. Pe. Raul Ruiz de Asúa Altuna. Editions Paulinas
Picture: Angola em fotos
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domingo, 15 de fevereiro de 2009

Bessie Smith




Was a rough, crude, violent woman. She was also the greatest of the classic Blues singers of the 1920s. Bessie started out as a street musician in Chattanooga. In 1912 Bessie joined a traveling show as a dancer and singer. The show featured Pa and Ma Rainey, and Smith developed a friendship with Ma. Ma Rainey was Bessie's mentor and she stayed with her show until 1915.

Bessie then joined the T.O.B.A. vaudeville circuit and gradually built up her own following in the south and along the eastern seaboard. By the early 1920s she was one of the most popular Blues singers in vaudeville. In 1923 she made her recording debut on Columbia, accompanied by pianist Clarence Williams. They recorded "Gulf Coast Blues" and "Down Hearted Blues." The record sold more than 750,000 copies that same year, rivaling the success of Blues singer Mamie Smith (no relation). Throughout the 1920s Smith recorded with many of the great Jazz musicians of that era, including Fletcher Henderson, James P. Johnson, Coleman Hawkins, Don Redman and Louis Armstrong.

Her rendition of "St. Louis Blues" with Armstrong is considered by most critics to be one of finest recordings of the 1920s. Bessie Smith was one of the biggest African-American stars of the 1920s and was popular with both Whites and African-Americans, but by 1931 the Classic Blues style of Bessie Smith was out of style and the Depression, radio, and sound movies had all damaged the record companies' ability to sell records so Columbia dropped Smith from its roster. In 1933 she recorded for the last time under the direction of John Hammond for Okeh.

The session was released under the name of Bessie Smith accompanied by Buck and his Band. Despite having no record company Smith was still very popular in the South and continued to draw large crowds, although the money was not nearly as good as it had been in the 1920s. Bessie had started to style herself as a Swing musician and was on the verge of a comeback when her life was tragically cut short by an automobile accident in 1937.

While driving with her lover Richard Morgan (Lionel Hampton's uncle) in Mississippi their car rear-ended a slow moving truck and rolled over crushing Smith's left arm and ribs. Smith bled to death by the time she reached the hospital. John Hammond caused quite a stir by writing an article in Downbeat magazine suggesting that Smith had bled to death because she had been taken to a White hospital and had been turned away. This proved not to be true, but the rumor persists to this day.

http://www.redhotjazz.com/bessie.html

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sábado, 14 de fevereiro de 2009

Kirlian photography


A photographic process that captures the auras or biofields of persons or objects within the photograph. The technique involves the photographing of subjects in the pressence of a high-frequency, high-voltage, low-amperage-electrical field, which display glowing, multicolored emanations known as auras or biofields.

The process of Kirlian photography is named after Seymon Kirlian, an amateur inventor and electrician of Krasnodar, Russia, who pioneered the first efforts on the process in the early 1940s. Even thought the process has produced results it still is controversial.

There seems to be no evidence that Kirlian photography is a paranormal phenomenon. Some experimenters think it reveals a physical form of psychic energy. Another theory is that it reveals the etheric body, one of the layers of the aura thought to permeate all animate objects. The understanding of this latter aspect of the process gives rise to the prospects of beneficial benefits of gaining significant insights in medicine, psychology, psychic healing, psi, and dowsing. Critics repudiate the process by saying that it shows nothing more that than electricity being discharged which can be produced under certain conditions.

Experiments in photographing objects in electrical fields, prior to Kirlian, was called "electrography" or "electrographic photography." Little value was seen in the process, so scant attention was given to it. Electrographic photographs were exhibited as early as 1898 by the Russian Yakov Narkevich Yokdo (also given as Todko. Research in the fields was published by a Czech, B. Narvratil, also in the early 1900s. The published evidence of photographs of leaves coronas was presents by two Czechs, S. Pratt and J. Schlemmer, in 1939.

The initial Kirlian experiments were simple. In his first experiment Kirlian just photographed his hand, noting a strange orange glow radiating from the fingertips. His wife Valentina was a biologist, and together they photographed both animate and inanimate objects. Over the years, they refined their equipment and graduated from back and white to colored photography.

The principle of Kirlian photography, as well as all electrography, is the corona discharge phenomenon, that takes place when an electrically grounded object discharges sparks between itself and an electrode generating the electrical field. When these sparks are captured on film they give the appearance of coronas of light. These discharges can be affected by temperature, moisture, pressure, or other environmental factors. Several Kirlian techniques have been developed, but the basic ones generally employ a Tesla coil connected to a metal plate. The process is similar to the one which occurs in nature, when electrical conditions in the atmosphere produce luminescences, auras, such as St. Elmo's fire.

Kirlian's work mainly gained attention in the west during the 1960. Its reception was mixed. However, scientist met on the process at Alma Ata in 1966. Biophysicist Viktor Adamenko theorized that the energy field was the "cold emission of electrons," and the patterns they formed might suggest new information concerning the life processes od animate objects. One finding of Adamenko and other Soviet scientists was that the biological energies of human beings were brightest at 700 points on the body which concurs with Chinese acupuncture.

There is evidence that Kirlan photographs do give indications of the health and emotional changes in living things by changes in the brightness, color, and patterns of light. At the University of California Center for Health Sciences, a plant's leaf showed changes when being approached by a human hand and pricked. Even when part of the leaf was cut off, the glowing portion of the amputated portion still appeared on film.

Other researchers have found that changes in the emotional conditions of humans can be detected by changes in the brightness, color and formation patterns in the photographs. When psychic healers and the psychokinetic metal-bender Uri Geller were photographed flares of light were seen streaming from their fingertips as they performed their respective activities.

Many Kirlain enthusiasts declare that the leaf phenomenon is evidence for the existence of an etheric body. But, critics state the phenomenon completely disproves Kirlin photography. The latter contention is that "If the method truly photographed a biofield, then the aura should disappear when an organism dies. The effect is produced solely by a high-voltage electric field breakdown of air molecules between two condenser plates."

Supporters of Kirlain photography do, however, foresee its applications in diagnostic medicine. It has been used in the detection of cancer with only a sporadic success rate. Some envision that it will eventually be connected to computerized tomography (CT) scanners (advanced versions of axial tomography or CAT scanners, which utilize a thin beam of X-rays to photograph an object from 360 degrees) and magnetic resonance imaging(MRI). This latter method uses no X-rays, but employs magnetic fields to produce images of body cells and water in tissues.

Kirlain photography has been used by the Soviets in sports psychology to access an athlete's metabolic process and fitness.

http://paranormal.about.com/gi/dynamic/offsite.htm
Picture: http://www.abatte.hpg.ig.com.br/histbioel.htm
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sexta-feira, 13 de fevereiro de 2009

The legend of your thought


The legend of a desirous thought of invading the finite of the Universe. Welcome the this raft of the love to the drift.

I need your lips in my womb and in my breasts
In the silence of the agitated nights

Without conviction, everything breaks in pieces
And it is the burning fire to consume the passion
He gets lost the reason
The wait is so painful and it suffers me closed in beating
Afflicted, oppressed as I felt never
I don't want more to return as orphan
I want to enter which fortune mountain.
To recover idol and to idolize me pure
To do a search of my world
although he listens
A hundred voices proclaim her that it is madness

I don't exhaust myself
I constrain myself of not running for the sand of the beach
forbidden
In an instant he moves a lot, a lot of thing

The statues of my breasts remodelled erects
As aphrodisiac fruit in the avidity, of the fright of the pleasure
They despair, they thaw the regulation of the life

And I loosen myself, I deify myself
Oh! As everything is easy
And however in this dictatorship, so difficult
I am just a fabled goddess never lover,
Because wanted by all the gods
And before the unreality of the things
without world

No, I am not here, I subtracted myself
But, not yet of exit
Have just made the maintenance of my wings
I don't know if I will fly

Don't fly… it hovers under fogged him
childish, of the no dreamed children's nests
Forever them solitary

And it jumps, and she runs… winner
Oh! As the Universe is so finite
It is will be never infinite

You will be fabled, you end of the being
The other side looks at you. Those steps
of your such comfortable staircase… I feel her
in trespassing of uncoiling of the lacework,
without tearing in the appetite
of that other geometric legend
that it the flame of the comma of the baby-doll

I will deepen you and I will reopen the channel
the furrow, the ditch, the bed, in the lake of your Taj-Mahal

Oh!.. I will dare to defoliate your rose field
And I will seek your lost rose of avidity, find him
Fertilise him and he will be born autumnal other rose field, a pilgrimage

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quinta-feira, 12 de fevereiro de 2009

Albert Schweitzer. The Nobel Peace Prize 1952. Biography


Albert Schweitzer (January 14, 1875-September 4, 1965) was born into an Alsatian family which for generations had been devoted to religion, music, and education. His father and maternal grandfather were ministers; both of his grandfathers were talented organists; many of his relatives were persons of scholarly attainments.

Schweitzer entered into his intensive theological studies in 1893 at the University of Strasbourg where he obtained a doctorate in philosophy in 1899, with a dissertation on the religious philosophy of Kant, and received his licentiate in theology in 1900. He began preaching at St. Nicholas Church in Strasbourg in 1899; he served in various high ranking administrative posts from 1901 to 1912 in the Theological College of St.Thomas, the college he had attended at the University of Strasbourg. In 1906 he published The Quest of the Historical Jesus, a book on which much of his fame as a theological scholar rests.

Meanwhile he continued with a distinguished musical career initiated at an early age with piano and organ lessons. Only nine when he first performed in his father's church, he was, from his young manhood to his middle eighties, recognized as a concert organist, internationally known. From his professional engagements he earned funds for his education, particularly his later medical schooling, and for his African hospital. Musicologist as well as performer, Schweitzer wrote a biography of Bach in 1905 in French, published a book on organ building and playing in 1906, and rewrote the Bach book in German in 1908.

Having decided to go to Africa as a medical missionary rather than as a pastor, Schweitzer in 1905 began the study of medicine at the University of Strasbourg. In 1913, having obtained his M.D. degree, he founded his hospital at Lambaréné in French Equatorial Africa, but in 1917 he and his wife were sent to a French internment camp as prisoners of war. Released in 1918, Schweitzer spent the next six years in Europe, preaching in his old church, giving lectures and concerts, taking medical courses, writing On the Edge of the Primeval Forest, The Decay and Restoration of Civilization, Civilization and Ethics, and Christianity and the Religions of the World.

Schweitzer returned to Lambaréné in 1924 and except for relatively short periods of time, spent the remainder of his life there. With the funds earned from his own royalties and personal appearance fees and with those donated from all parts of the world, he expanded the hospital to seventy buildings which by the early 1960's could take care of over 500 patients in residence at any one time.

At Lambaréné, Schweitzer was doctor and surgeon in the hospital, pastor of a congregation, administrator of a village, superintendent of buildings and grounds, writer of scholarly books, commentator on contemporary history, musician, host to countless visitors. The honors he received were numerous, including the Goethe Prize of Frankfurt and honorary doctorates from many universities emphasizing one or another of his achievements. The Nobel Peace Prize for 1952, having been withheld in that year, was given to him on December 10, 1953. With the $33,000 prize money, he started the leprosarium at Lambaréné.

Albert Schweitzer died on September 4, 1965, and was buried at Lambaréné.
Copyright © The Nobel Foundation 1952

http://nobelprize.org/nobel_prizes/peace/laureates/1952/schweitzer-bio.html
Picture: http://medlem.spray.se/atarme/albert.html
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quarta-feira, 11 de fevereiro de 2009

David Livingstone


Africa's Great Missionary and Explorer
by Galen B. Royer

Born at Blantyre, Scotland, March 19, 1813.
Died at Ilala, Africa, May 1, 1873.
1. Parents. Niel Livingstone, whose ancestry came from Ulfa Island, of the Staffa group of Great Britain, first as a tailor and then as a tea merchant, made a moderate living in Blantyre. Quick temper, warm and tender heart, deep and noble convictions; a great reader of good books, a member of the Congregational Church; family worship morning and evening, regular attendance at church and strict observance of the Sabbath, were marked characteristics of his life and home. His wife, Agnes Hunter, to whom he was married in 1810, shared fully in the high ideals of her husband. To them were born five sons and two daughters, two sons dying in infancy.

2. Early Life. David, the second son, was born on March 19, 1813. From childhood he showed unusual love for nature, and through great perseverance, which always characterized his life, gained prizes and excelled his playmates in many ways. At ten he made his own living in the cotton mills while spending his evenings in night school. Through reading Dick's "Philosophy of the Future State" he was led to confess Christ; the life of Henry Martyn, first modern missionary to Mohammedans, and Charles Gutslaff, medical missionary to China, fixed his life purpose. "It is my desire to show my attachment to the cause of Him Who died for me by devoting my life to His service." Contact with Robert Moffat, pioneer missionary to Africa, prompted Livingstone to offer his services to this needy field. Ordained as a missionary in Albion Street Chapel, London, on November 8, 1840; only one night's visit home and that an all night's conference about missions, closed in the morning by David reading Psalms 121 and 135 at family worship, and this future missionary and explorer was walking towards Glasgow on his way to Africa. He was accompanied by his father to Broomiclaw, where they parted; never to meet again.

3. First Experiences in Africa. On December 8, 1840, Livingstone sailed for Africa. Going by Cape Town and Algoa Bay he was soon in the interior where Moffat was at work in the Bechuana territory. On the way thither he was incensed at the unkind treatment of the natives by Europeans. Mingling freely among them, healing their diseases, disarming their hostilities by interesting them in something unusual, he soon reached the conclusion that a noble and true heart was a better mainspring to overcome and direct raw natives than the abuse heretofore given them. His intense desire that all natives should have an opportunity to embrace Christianity, and his decided preference to labor where no white man had worked, led him to locate at Mabotsa, northward in the interior. This locality was infested by lions; and one day one which the natives had wounded sprang out of the bushes, seized Livingstone at the shoulder, tore his flesh and broke his arm. Ever after he could not raise his gun to shoot without great pain.

4. Marriage. In 1844 he was united in marriage to Mary Moffat, oldest daughter of Robert and Mary Moffat. To them six children were born, one dying in infancy. Few couples enjoyed living together better than this one; but for the sake of Africa they deprived each other of association a great part of their lives. Thoughtless and unfriendly remarks about their separation caused them much heartache.

5. First Explorations. In 1845 the Livingstones moved to Chonuane, and later to Kolebeng, where Sechele, the chief of the tribes, became his first convert. These moves were but the first steps of this daring man's life. Each letter home ended with the words, "Who will penetrate the heart of Africa?" He sickened at heart when he heard of well-fed Christians at home engaged in hair-splitting discussions over doctrinal themes when millions were dying without the Gospel where he was. At last he began a tour, passed over Kalahari Desert, where for days no water could be found, and overcoming almost insurmountable difficulties, discovered Lake 'Ngami. The chief, Sevituane, welcomed him, but on account of the unhealthy conditions the country thus found did not prove suitable for a mission station.

6. Self-Denial and Losses. Livingstone conceived the idea that, if a way were opened from the interior to the coast, Christianity, civilization and commerce would move freely to these benighted people. But the undertaking involved fearful hardships and much self-denial. It was about this time that he wrote, "I place no value on anything I have or possess except in relation to the kingdom of Christ." Taking his wife and children to Cape Town, where amidst many tears and heart struggles he saw them sail for England on April 23, 1852, he set his face to this new purpose. But he found many obstacles. The Dutch Boers, who had robbed and subjected the natives to the worst slavery, opposed his efforts to the extent of destroying his home and carrying away his household goods. Undaunted, however, by any opposition, exploring the regions round about preparatory to the greater task of reaching the coast, preaching, teaching and healing, -- making notes and observations of a geographical and scientific nature and forwarding the same to England, -- thus he sought to do the Father's will as he wrote, "As for me, I am determined to open up Africa or perish."

7. The Horrors of the Interior. About the middle of 1853 Livingstone reached Linyanti, on the Zambesi. Here Chief Sekeletu rendered him all the aid he had for the journey, and the missionary explorer, with a few tusks, coffee, beads, etc., and accompanied with twenty-seven Barotse men and some oxen, threw himself into the heart of Africa on November 11, 1853, and after seven months of untold hardship, reached St. Paul de Loanda, on the west coast. During the journey he had thirty-one attacks of intermittent fever; towards its close these were accompanied by dysentery of the most painful type. Often he was destitute of food and especially of the kind needed for his condition. The horrors of polygamy, incest and cannibalism were appalling. The cruelties of slavery, seen in families broken up, gangs chained, bodies of those that perished from indescribable brutalities, lying by the wayside or their skeletons hanging from trees, while others were floating in the river until at night they interfered with the paddles of his boat,--such manifestations of the infamous slave trade constantly drew mightily on the tender heart of the noble missionary.

8. An Heroic Return. At St. Paul de Loanda, because no one expected him to arrive, there was no mail. A boat offered him passage to England; but though needing to rest and regain his health he started for the interior with his men after a short rest, because he had promised to return them to their chief, Sekeletu. When the news that he was alive reached England, astonishment and admiration filled the minds of the people. The Royal Geographical Society awarded him its highest honors, a gold medal.

9. New Discoveries. A journey of two thousand miles was before Livingstone as he began his return trip from the west coast eastward on September 24, 1854. Many hostile tribes had to be met and tactfully handled; many dangers were found in the way. After arriving at Linyanti on September 11, 1855, he went down the Zambesi River and discovered the famous, beautiful Victoria Falls and two longitudinal elevations where Europeans could live free from fever and the fly. His map and observations were of greatest value to the Royal Geographical Society. On May 20, 1856, he reached Quilimane on the east coast and thus covered a territory never before traversed by a white man.

10. First Visit Home. After sixteen years of absence Livingstone made his first visit to England, arriving December 9, 1856. Had he risen from the grave he could not have been looked upon with more interest or loaded with more honors. Societies, colleges and others vied with each other in doing him honor. Mrs. Livingstone, who had heard the unfriendly criticism about their prolonged separation and her husband's exploring instead of doing regular missionary work, and who had endured the long, lonely months of waiting, stood by his side through all this flood of honor. Lord Shaftesbury on one occasion "paid her equal tribute with her husband and all England said 'Amen.'"

11. Results in England. While at home, Livingstone wrote his first book, "Missionary Travels," a great success in sales and awakening interest in Africa. On this trip a very serious matter, which had absorbed the attention of those interested, was settled. The London Missionary Society which sent him out felt that it was not right to use his time in exploring the country. Livingstone had a strong conviction that "the end of the exploration is the beginning of the enterprise." At last, because so many looked upon his work as not missionary, he withdrew from the Board and engaged with the Royal Geographical Society and went out as the Queen's consul.

12. Extensive Explorations. On March 10, 1858, Dr. and Mrs. Livingstone, with their son Oswell, sailed from England. At Cape Town Mrs. Livingstone became so ill that she had to remain behind, and did not rejoin her husband till several years after. He explored the mouth of the Zambesi, made three trips on the Shire River and at last discovered Lake Nyassa. In 1860 he visited his old friend, Sekeletu; in 1861 he explored the river Rovuma and assisted in establishing the Universities Mission. Through all these years he was establishing sites for missions, preaching the Gospel, healing the sick, and contributing religious and scientific articles to periodicals in England. His accounts of the atrocities of the slave-trade stirred the whole world.

13. Mrs. Livingstone Dies. After spending a year at the Cape, Mrs. Livingstone returned to England and placed her children in school. In 1862 she joined her husband in Africa, but was not with him over three months when, from the banks of the Shire, she went to be with her Lord. In all of life's hardships and trials nothing called forth words from our hero like these, -- "For the first time in my life I want to die."

14. Last Visit to England. The following year, while exploring the region about Lake Nyassa, he was asked home by the government. He returned with the purpose of exposing the slave-trade and to obtain means to open a mission north of the Portuguese territory. His new book, "The Zambesi and Its Tributaries," 4,800 copies of which sold the first evening it was on the market, awakened deep interest in Africa and stirred up great indignation against the Portuguese because of its revelations of their treatment of the natives.

While at home, Livingstone with his aged mother and his children, save one, had a family reunion. Robert, the absent one, had first gone to Africa to find his father. Failing, he sailed for America, enlisted in the Federal army, was wounded, taken prisoner, died in a hospital, and was buried in the National Cemetery at Gettysburg. Thus, while the father was giving his life for the liberty of the black man in Africa, the son gave his life for the freedom of the same race in America.

Livingstone declined to return to Africa at the direction of the Royal Geographical Society simply to determine the watershed of the continent, though every inducement was offered him, and to accomplish this would have been the crowning achievement of his explorations. To preach, heal and help the African, and not to give up his missionary purposes, was still the impelling motive of all his efforts.

15. Reverses. His equipment upon his return to Africa by way of Bombay was not as good as it should have been. Many reverses met him. His helpers proved of little help; some of his people were ill behaved, and had to be dismissed; old scenes about Lake Nyassa haunted him and disappointed hopes preyed on his mind; the inhuman cruelties of the slave trade were a constant nightmare to him. For a time he turned his attention to the watershed question, but found many hindrances. It was at this time that Musa, with some followers, forsook him and reported the explorer dead. In spite of all this he pressed forward. His medicine chest, so essential to him, disappeared; he reached Lake Tanganyika; discovered Lake Moero; afterwards Lake Bangweolo; suffered greatly from sickness, and returned to Ujiji to find his goods all gone.

16. Hardships Indeed. The next two years, July, 1869, to October, 1871, were spent in a journey from Ujiji to the river Lealaba and return, and were perhaps the saddest years of his life. He beheld the thousand villages about which Moffat told, and which caused him to give his life to Africa. He, himself, preached to thousands and tens of thousands of natives. But his strength failed him in 1871. Feet sore from ulcers; teeth falling out through sickness; weary of body and sick of heart, he lay in his hut for eighty days, longing for home, now far beyond his reach. His sole comfort and help was his Bible, which he read through four times during this period, and upon the flyleaf of which he wrote these significant words: "No letters for three years. I have a sore longing to finish and go home, if God wills." Supplies and letters had been sent, but were intercepted by the Portuguese. The Royal Geographical Society had sent out a search, but found him not.

17. The Discoverer Discovered. Just at this moment of mystery about Livingstone's whereabouts, James Gordon Bennett, of the New York Herald, sent Henry M. Stanley to locate the explorer "at any cost." Almost marvelous was Stanley's effort. Once he wrote, "No living man shall stop me. Only death can prevent me; but death, -- not even this. I shall not die; I will not die; I cannot die. Something tells me that I shall find him. And I write it larger, find him, FIND HIM." At last after forced marches he met Susi, who came to meet Stanley, and then soon the explorer himself. "Dr. Livingstone, I presume?" said Stanley, as he lifted his hat. "Yes," replied the pale, weary, grey-haired missionary. "I thank my God I am permitted to see you," said Stanley; and to this came the reply, "I feel thankful that I am here to welcome you."

18. Overjoy. It was a glad day for Livingstone. Letters and supplies were abundant and appreciated. He forgot his ailments and became overjoyed in this Good Samaritan act. Together the men spent four months exploring Lake Tanganyika. Stanley became a hero worshipper of his companion. Once he wrote, "I challenge any man to find a fault in his character... The secret is that his religion is a constant, earnest and sincere practice."

19. "Forward." Once in his early life Livingstone said, "Anywhere, providing it is forward." Thus he was impelled even in old age. For, instead of returning with Stanley, as he well might have done and was urged to do, he made new resolve to locate the watersheds, secured new men and pressed into the interior. On March 19, 1872, when fifty-nine years old he wrote, "My birthday! My Jesus, my King, my Life, my All. I again dedicate my whole self to Thee." But the grey-haired, footsore explorer and missionary this time went forward thru swollen rivers and dismal swamps, every day of the march being marked with dysentery and most excruciating pains. At every convenient place he would have his carriers stop and let him rest. April 29 was his last day of travel. He had reached the village of Chitambo, in Ilala, on Lake Bangweolo. Here, sick unto death, he made observations, carefully brought his journal up to date, drew maps and gave orders. How heroic was the spirit in him to the last!

20. Victory. He rested quietly on the 30th; but at four on the morning of May 1,1873, the boy who slept at Livingstone's door wakened, beheld his master, and fearing death, called Susi. "By the candle still burning they saw him, not in bed; but kneeling at the bedside, with his head buried in his hands upon the pillow. The sad, yet not unexpected truth soon became evident; he had passed away on the furthest of all his journeys, and without a single attendant. But he had died in the act of prayer, -- prayer offered in that reverent attitude about which he was always so particular; commending his own spirit, with all his dear ones as he was wont, into the hands of his Savior; and commending Africa, his own dear Africa, with all her woes and sins and wrongs, to the Avenger of the oppressed and the Redeemer of the lost."

Words can never do justice to the noble course which his faithful servants, led by Susi, now took. They removed the heart from the body of their dead leader and buried it under a tree near where he died. They dried the body in the sun, tied it to a pole and after nine months' march reached the coast and shipped it to England. On April 18, 1874, the remains were laid to rest, amidst greatest honors, in Westminster Abbey, London.

21. Some Results. The news of Livingstone's death quickened the pulse-beat of the world and roused many thousands to accept his interpretation of his own efforts, "the end of the exploration is the beginning of the enterprise." Africa became at once the favored field for missionary enterprise of almost every denomination. The Congo Free State, through the efforts of Stanley, upon whom Livingstone's mantle fell, was agreed to by hundreds of native chiefs, and the "Great Powers at Berlin framed and ratified a constitution for the Free State, carrying out almost every principle for which Livingstone had contended."Chronology of Events in Livingstone's Life
1813 Born at Blantyre, in Lanarkshire, Scotland, March 19.
1833 Real conversion took place in his life.
1836 Entered school in Glasgow.
1838 Accepted by London Missionary Society, September.
1840 Ordained missionary in Albion St. Chapel, November 20
Sailed on H.M. Ship "George" for Africa, December 8.
1841 Arrived at Kuruman, July 31.
1842 Extended tour of Bechuana country begun February 10.
1843 Located at Mabotsa, August.
1844 Marriage to Mary Moffat of Kuruman.
1846 Located at Chonuane with Chief Sechele.
1847 Moved to Kolobeng.
1848 Sechele, first convert, baptized, October 1.
1849 Lake 'Ngami discovered, August 1.
1850 Royal Geographical Society awarded royal donation, 25 guineas.
1851 Discovered the upper Zambesi August 3.
1852 Mrs. Livingstone and four children sailed from Cape Town April 23.
1853 Journey from Linyanti to west coast, November 11 to May 31, 1854.
1854 French Geographical Society awarded silver medal;
University of Glasgow conferred degree LL.D.;
Journey from west coast back to Linyanti, September 24 to September 11, 1855.
1855 Journey from Linyanti to Quilimane on east coast, November 3 to May 20, 1856;
Royal Geographical Society awarded Patron's Gold Medal.
1856 Arrived in London on first visit home, December 9.
1857 Freedom of cities of London, Glasgow, Edinburgh, Dundee and many other towns; Corresponding Member of American Geographical and Statistical Society, New York; Royal Geographical Society, London; Geographical Society of Paris; K.K. Geographical Society of Vienna; Honorary Fellow of Faculty and Physicians of Glasgow; Degree of D.C.L. by University of Oxford; elected F.H.S.; appointed Commander of Zambesi Expedition and her Majesty's Consul at Tette, Quilimane, Senna
1858 Returned with Mrs. Livingstone to Africa, March 10.
1859 River Shire explored and Lake Nyassa discovered, September 16.
1862 Mrs. Livingstone died at Shupanga, April 27;
Explored the Yovuma River.
1864 Arrived in Bombay, June 13; London, July 23.
1866 Arrived at Zanzibar, January 28.
1867 Discovered Lake Tanganyika April.
1868 Discovered Lake Bangweolo, July 18.
1869 Arrived at Ujiji, March 14.
1871 Reached Nyangwe, March 29; returned to Ujiji a "living skeleton," October 23.
Henry M. Stanley found him October 28.
1872 Gold Medal by Italian Geographical Society.
1873 Died in his tent at Ilala, May 1.
1874 Body buried with honors in Westminster Abbey, London, April 18.

Copied by Stephen Ross for WholesomeWords.org from Christian Heroism in Heathen Lands by Galen B. Royer. Elgin, Ill.: Brethren Publishing House, 1915.

http://www.wholesomewords.org/missions/bliving2.html
Picture: http://pt.wikipedia.org/wiki/Ficheiro:Davidlivingstone.jpg
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terça-feira, 10 de fevereiro de 2009

I sleep without dreaming


I was born in sad Africa, in the African uncertainty
I avoid meeting, I flee of me, of the shame
I sleep without dreaming
Until the nightmares they abandoned me
Dream of open eyes and I see thousands of ships
Crowds in the beaches that pursue me
And I hide in what remains of the civilization

I try smoothly to feel the sensation
Of the deep darkness
After the dramatic battles of every minute
For not shortening my life
In the many years of war
Because the purposes of my paradoxical existence
They will never be reminded

In the edge sand dune, real garbage can of inhuman bodies
I am as the clowns, river, I only make to laugh
Inside of me I am sad
I laugh to hide my sadness

I am entitled of being quiet
The days precede the mist of the nights
Black darkness of the lost times,
never recovered
I fear that has to leave for far away,
since here I don't see anybody for close

Revolution of continuous discontinued
In the he is hit of the spree are three days to sleep
Some don't wake up, they are in the eternal sleep

It was the colonialism, to follow the liberators they came
Then the neo-colonialism. What will the one be is proceeded?!
In this Africa, cradle and the humanity's grave

Picture: Angola em fotos
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domingo, 8 de fevereiro de 2009

Biography of Barack Obama


aka Barack Hussein Obama, Jr. (1961–)
Born: August 4, 1961 (Hawaii)
Lives in: Chicago, Illinois
Zodiac Sign: Leo
Books
1995 Dreams From My Father: A Story of Race and Inheritance
2006 The Audacity of Hope: Thoughts on Reclaiming the American Dream
2006 It Takes a Nation: How Strangers Became Family in the Wake of Hurricane Katrina

Breaking News: President Barack Obama said Thursday (February 5, 2009) that if the stimulus bill isn't passed, the economy will continue its freefall. Calling the delay in passing his $900 billion stimulus plan "inexcusable and irresponsible," Obama turned the heat up on Democratic and Republican senators, who continue to insist on cuts of more than $90 billion.

Obama rejected calls for more slashes to the bill, which includes measures to cut taxes and invest in job creation. Instead, the president accused critics of making "phony arguments" and "false theories of the past" to cut more of the stimulus package's programs. "What do you think a stimulus bill is?" he said. "That's the point."

The economic situation, Obama says, will become "a catastrophe" if the Senate fails to act promptly. "We're not moving quickly because we're trying to jam something down people's throats," he said. "We're moving quickly because if we don't, the economy's going to keep getting worse."

Biography: Barack Hussein Obama was born Aug. 4, 1961, in Honolulu, Hawaii. His father, Barack Obama, Sr., was born of Luo ethnicity in Nyanza Province, Kenya. He grew up herding goats with his own father, who was a domestic servant to the British. Although reared among Muslims, Obama, Sr., became an atheist at some point.

Obama’s mother, Ann Dunham, grew up in Wichita, Kansas. Her father worked on oil rigs during the Depression. After the Japanese attack on Pearl Harbor, he signed up for service in World War II and marched across Europe in Patton’s army. Dunham’s mother went to work on a bomber assembly line. After the war, they studied on the G. I. Bill, bought a house through the Federal Housing Program, and moved to Hawaii.

Meantime, Barack’s father had won a scholarship that allowed him to leave Kenya pursue his dreams in Hawaii. At the time of his birth, Obama’s parents were students at the East–West Center of the University of Hawaii at Manoa.

Obama’s parents separated when he was two years old and later divorced. Obama’s father went to Harvard to pursue Ph. D. studies and then returned to Kenya.

His mother married Lolo Soetoro, another East–West Center student from Indonesia. In 1967, the family moved to Jakarta, where Obama’s half-sister Maya Soetoro–Ng was born. Obama attended schools in Jakarta, where classes were taught in the Indonesian language.

Four years later when Barack (commonly known throughout his early years as "Barry") was ten, he returned to Hawaii to live with his maternal grandparents, Madelyn and Stanley Dunham, and later his mother (who died of ovarian cancer in 1995).

He was enrolled in the fifth grade at the esteemed Punahou Academy, graduating with honors in 1979. He was only one of three black students at the school. This is where Obama first became conscious of racism and what it meant to be an African–American.

In his memoir, Obama described how he struggled to reconcile social perceptions of his multiracial heritage. He saw his biological father (who died in a 1982 car accident) only once (in 1971) after his parents divorced. And he admitted using alcohol, marijuana and cocaine during his teenage years.

After high school, Obama studied at Occidental College in Los Angeles for two years. He then transferred to Columbia University in New York, graduating in 1983 with a degree in political science.

After working at Business International Corporation (a company that provided international business information to corporate clients) and NYPIRG, Obama moved to Chicago in 1985. There, he worked as a community organizer with low-income residents in Chicago’s Roseland community and the Altgeld Gardens public housing development on the city’s South Side.

It was during this time that Obama, who said he "was not raised in a religious household," joined the Trinity United Church of Christ. He also visited relatives in Kenya, which included an emotional visit to the graves of his father and paternal grandfather.

Obama entered Harvard Law School in 1988. In February 1990, he was elected the first African–American editor of the Harvard Law Review. Obama graduated magna cum laude in 1991.

After law school, Obama returned to Chicago to practice as a civil rights lawyer, joining the firm of Miner, Barnhill & Galland. He also taught at the University of Chicago Law School. And he helped organize voter registration drives during Bill Clinton’s 1992 presidential campaign.

Obama published an autobiography in 1995 Dreams From My Father: A Story of Race and Inheritance. And he won a Grammy for the audio version of the book.

Obama’s advocacy work led him to run for the Illinois State Senate as a Democrat. He was elected in 1996 from the south side neighborhood of Hyde Park.

During these years, Obama worked with both Democrats and Republicans in drafting legislation on ethics, expanded health care services and early childhood education programs for the poor. He also created a state earned-income tax credit for the working poor. And after a number of inmates on death row were found innocent, Obama worked with law enforcement officials to require the videotaping of interrogations and confessions in all capital cases.

In 2000, Obama made an unsuccessful Democratic primary run for the U. S. House of Representatives seat held by four-term incumbent candidate Bobby Rush.

Following the 9/11 attacks, Obama was an early opponent of President George W. Bush’s push to war with Iraq. Obama was still a state senator when he spoke against a resolution authorizing the use of force against Iraq during a rally at Chicago’s Federal Plaza in October 2002.

"I am not opposed to all wars. I'm opposed to dumb wars," he said. "What I am opposed to is the cynical attempt by Richard Perle and Paul Wolfowitz and other arm-chair, weekend warriors in this Administration to shove their own ideological agendas down our throats, irrespective of the costs in lives lost and in hardships borne."

"He's a bad guy," Obama said, referring to Iraqi dictator Saddam Hussein. "The world, and the Iraqi people, would be better off without him. But I also know that Saddam poses no imminent and direct threat to the United States, or to his neighbors, that the Iraqi economy is in shambles, that the Iraqi military a fraction of its former strength, and that in concert with the international community he can be contained until, in the way of all petty dictators, he falls away into the dustbin of history."

"I know that even a successful war against Iraq will require a U. S. occupation of undetermined length, at undetermined cost, with undetermined consequences," Obama continued. "I know that an invasion of Iraq without a clear rationale and without strong international support will only fan the flames of the Middle East, and encourage the worst, rather than best, impulses of the Arab world, and strengthen the recruitment arm of al-Qaeda."

The war with Iraq began in 2003 and Obama decided to run for the U.S. Senate open seat vacated by Republican Peter Fitzgerald. In the 2004 Democratic primary, he won 52 percent of the vote, defeating multimillionaire businessman Blair Hull and Illinois Comptroller Daniel Hynes.

That summer, he was invited to deliver the keynote speech in support of John Kerry at the 2004 Democratic National Convention in Boston. Obama emphasized the importance of unity, and made veiled jabs at the Bush administration and the diversionary use of wedge issues.

"We worship an awesome God in the blue states, and we don't like federal agents poking around our libraries in the red states," he said. "We coach Little League in the blue states, and yes, we've got some gay friends in the red states. There are patriots who opposed the war in Iraq, and there are patriots who supported the war in Iraq. We are one people, all of us pledging allegiance to the Stars and Stripes, all of us defending the United States of America."

After the convention, Obama returned to his U.S. Senate bid in Illinois. His opponent in the general election was suppose to be Republican primary winner Jack Ryan, a wealthy former investment banker. However, Ryan withdrew from the race in June 2004, following public disclosure of unsubstantiated sexual allegations by Ryan's ex wife, actress Jeri Ryan.

In August 2004, diplomat and former presidential candidate Alan Keyes, who was also an African-American, accepted the Republican nomination to replace Ryan. In three televised debates, Obama and Keyes expressed opposing views on stem cell research, abortion, gun control, school vouchers and tax cuts.

In the November 2004 general election, Obama received 70% of the vote to Keyes's 27%, the largest electoral victory in Illinois history. Obama became only the third African-American elected to the U.S. Senate since Reconstruction.

Sworn into office January 4, 2005, Obama partnered with Republican Sen. Richard Lugar of Indiana on a bill that expanded efforts to destroy weapons of mass destruction in Eastern Europe and Russia. Then with Republican Sen. Tom Corburn of Oklahoma, he created a website that tracks all federal spending.

Obama was also the first to raise the threat of avian flu on the Senate floor, spoke out for victims of Hurricane Katrina, pushed for alternative energy development and championed improved veterans´ benefits. He also worked with Democrat Russ Feingold of Wisconsin to eliminate gifts of travel on corporate jets by lobbyists to members of Congress.

His second book, The Audacity of Hope: Thoughts on Reclaiming the American Dream, was published in October 2006.

In February 2007, Obama made headlines when he announced his candidacy for the 2008 Democratic presidential nomination. He was locked in a tight battle with former first lady and current U.S. Senator from New York, Hillary Rodham Clinton until he became the presumptive nominee on June 3, 2008. On November 4th, 2008, Obama defeated Republican presidential nominee John McCain for the position of U.S. President. He is now the 44th president of the United States.

Obama met his wife, Michelle, in 1988 when he was a summer associate at the Chicago law firm of Sidley & Austin. They were married in October 1992 and live in Kenwood on Chicago's South Side with their daughters, Malia (born 1998) and Sasha (born 2001).

© 2008 A&E Television Networks. All rights reserved.
http://www.biography.com/featured-biography/barack-obama/bio3.jsp
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sábado, 7 de fevereiro de 2009

Toussaint L'Ouverture. The Slave Who Defeated Napoleon


Napoleon was one of the greatest generals who ever lived. But at the end of the 18th century a self-educated slave with no military training drove Napoleon out of Haiti and led his country to independence.
Toussaint L'Ouverture


The remarkable leader of this slave revolt was Toussaint Breda (later called Toussaint L'Ouverture, and sometimes the “black Napoleon”). Slave revolts from this time normally ended in executions and failure – this story is the exception.

It began in 1791 in the French colony of Saint Dominique (later Haiti). Though born a slave in Saint Dominique, Toussaint learned of Africa from his father, who had been born a free man there. He learned that he was more than a slave, that he was a man with brains and dignity. He was fortunate in having a liberal master who had him trained as a house servant and allowed him to learn to read and write. Toussaint took full advantage of this, reading every book he could get his hands on. He particularly admired the writings of the French Enlightenment philosophers, who spoke of individual rights and equality.

In 1789 the French Revolution rocked France. The sugar plantations of Saint Dominique, though far away, would never be the same. Spurred on by such Enlightenment thinkers as Jean-Jacques Rousseau, the early moderate revolutionaries considered seriously the question of slavery. Those moderate revolutionaries were not willing to end slavery but they did apply the "Rights of Man" to all Frenchmen, including free blacks and mulattoes (those of mixed race). Plantation owners in the colonies were furious and fought the measure. Finally the revolutionaries gave in and retracted the measure in 1791.

The news of this betrayal triggered mass slave revolts in Saint Dominique, and Toussaint became the leader of the slave rebellion. He became known as Toussaint L'Ouverture (the one who finds an opening) and brilliantly led his rag-tag slave army. He successfully fought the French (who helped by succumbing to yellow fever in large numbers) as well as invading Spanish and British.
Maximilian Robespierre


By 1793, the revolution in France was in the hands of the Jacobins, the most radical of the revolutionary groups. This group, led by Maximilian Robespierre, was responsible for the Reign of Terror, a campaign to rid France of “enemies of the revolution.” Though the Jacobins brought indiscriminate death to France, they were also idealists who wanted to take the revolution as far as it could go. So they again considered the issue of “equality” and voted to end slavery in the French colonies, including what was now known as Haiti.

There was jubilation among the blacks in Haiti, and Toussaint agreed to help the French army eject the British and Spanish. Toussaint proved to be a brilliant general, winning 7 battles in 7 days. He became a defacto governor of the colony.

In France the Jacobins lost power. People finally tired of blood flowing in the streets and sent Maximilian Robespierre, the leader of the Jacobins, to the guillotine, ending the Reign of Terror. A reaction set in. The French people wanted to get back to business. More moderate leaders came and went, eventually replaced by Napoleon, who ruled France with dictatorial powers. He responded to the pleas of the plantation owners by reinstating slavery in the French colonies, once again plunging Haiti into war.
Napoleon Bonaparte


By 1803 Napoleon was ready to get Haiti off his back: he and Toussaint agreed to terms of peace. Napoleon agreed to recognize Haitian independence and Toussaint agreed to retire from public life. A few months later, the French invited Toussaint to come to a negotiating meeting will full safe conduct. When he arrived, the French (at Napoleon's orders) betrayed the safe conduct and arrested him, putting him on a ship headed for France. Napoleon ordered that Toussaint be placed in a prison dungeon in the mountains, and murdered by means of cold, starvation, and neglect. Toussaint died in prison, but others carried on the fight for freedom.

Six months later, Napoleon decided to give up his possessions in the New World. He was busy in Europe and these far-away possessions were more trouble than they were worth. He abandoned Haiti to independence and sold the French territory in North America to the United States (the Louisiana purchase).

Years later, in exile at St. Helena, when asked about his dishonorable treatment of Toussaint, Napoleon merely remarked, "What could the death of one wretched Negro mean to me?"

http://www.historywiz.com/toussaint.htm

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sexta-feira, 6 de fevereiro de 2009

The King’s Horseman (XV)


We will put an end to this already, in six months. The only job that we can offer to the pastes is carrying any thing in the heads. The republicans win land the whole hour. To maintain this situation we will be moved away of the power. The republicans will triumph. The incompetent, lazy, thieves, they should abandon the power… or immediately will be squeezed.

The king looks at the attendance, that seems a sowed field and no watered, and it continues:
- We have to invest already in the creation of many jobs. To build factories and we lose not time, and money with constructions that it serves to anybody. An investment costs a hundred million dollars. In the end he pays himself two hundred million. Who is with the rest? The vice-kingdoms are abandoned. I don't know if they still exist. Reason the persistence of investing only in the capital?

The republicans in the vice-kingdom of Cabal add and they proceed. With so much earth that we have, nobody is capable to plant. And the ones that make it, they give up because nobody supports them. We don't have capacity to repair a simple bite. Don't forget that to matter it is to steal jobs. With so much fish and shellfish that it exists in the sea and in the rivers, the population starves. Will it be that anybody sold the sea and the rivers? No longer they belong us?

He would not be surprised. We are to sell everything. The combatants and veteran, the surpluses of the war, complain of the support lack. It arrived me to the knowledge that an old foreign combatant, that it helped us a lot, a great patriot, and now it is taken care of settler. We are to be wicked. We only make cruelties. We built a kingdom without science. We are to form illiterates. We are enemy of the books.

Nor a tavern got to manage. The trade is completely in the foreigners' hands. They sell us that don't consume in their kingdoms. Our social communication doesn't transmit the reality of the kingdom. The private ones pass us ahead. To the republicans' radio if it emitted for all of the vice-kingdoms, it would be our misfortune. Our suitcase-piece, mail and telecommunications, daily it nails us each departure, that I get to think in using carrier pigeons, or an appropriate system of drums, with repeaters, for sending of messages.

The earth army lets foreigners that invade the kingdom to enter. They are already thousands. The recolonization is close, it is a right victory. In the education we didn't educate. It is enough to see how many libraries have. We didn't get that there is the taste for the reading. However we are a country of poets. All are poets, lawyers, economists, doctors. To build a school, he wears out the double, the triple. We wasted the real treasure. Convinced that the black liquid lasts a lifetime.

The water to pass in the canalizations, first she needs breaking out. Here also we put a lot of water. Of the abandoned women it is not necessary to speak. It is enough to look for the streets day and night. Our finances are not interested in the competent accountants' work. With fear that they unmask our secrets. Also almost any company, in the true meaning of the word, exists. In the reality they are adventurers' companies that they explore the workers, and they force the workers.

In our Minas Gerais, because it is not known to who belong, foreigners invade them unpunished. It is the return to the Eldorado. They are armies of the diamonds. The new colonization in the great race to the gold of Klondike. We still didn't get to develop the tourism. In spite of the places they are work-cousins of the nature. What did up to now go to rebuild the hotels that existed practically. They were given the plundering that practice prices, that only a minority supports. We invested for the minorities. The only elaborates that it works is it liquidates black. It arrives and it remains us very well. Besides the stones, that it works more or less, we didn't need anything else. Our justice works slowly.

Gil Gonçalves
Picture: Angola em fotos
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quinta-feira, 5 de fevereiro de 2009

And everything in her moves


Black Africa will never grow with generals. The laws of the powerful ones are not reliable. They are to distrust. Because never, they will never work.


She wears her beauty, with the night of the times
And climate burning, inconstant, tropical, sensual
And skies and lands. In the incessant search of the seventh sky
And however, everything in her moves


Already acclaimed, cleared up and luminous
It follows him keep apart of his appearance
In the tired eyes, lost in the corporal destiny
In the presented lightness of the day of year-good


And it jumps for the beauty of the wind castles
It continues her in the inauspicious days and nights discharges
Always stormy, in the confused sea
Without yellow stars


Of natural light, it feels well-aimed
It is unlocked and it follows his mat
As in the night of having the free field
Of open skies

And however, everything in her moves

Gil Gonçalves

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quarta-feira, 4 de fevereiro de 2009

Phillis Wheatley


Narrative and Critical History of America Vol. 8
Houghton Mifflin Company © www.arttoday.com

NAME: Phillis Wheatley

DATE OF BIRTH: c. 1753-5

PLACE OF BIRTH: Gambia, Africa

DATE OF DEATH: December, 1784

PLACE OF DEATH: Boston, Massachusetts as a result of childbirth

FAMILY BACKGROUND: Phillis Wheatley was a slave child of seven or eight and sold to John and Susanna Wheatley in Boston on July 11, 1761. Her first name was apparently derived from the ship that carried her to America, The Phillis.

ACCOMPLISHMENTS: During her life, while it was not common for American women to be published, it was especially uncommon for children of slaves to be educated at all. Her gift of writing poetry was encouraged by her owners and their daughter, Mary; they taught Phillis to read and write, with her first poem being published at the age of twelve, "On Messrs. Hussey and Coffin." The countess of Huntingdon, Selina Hastings, was a friend of the Wheatley's who greatly encouraged and financed the publication of her book of poetry, Poems. Obour Tanner, a former slave who made the journey through the middle passage with Phillis also was one of the chief influences and supporters of Phillis' craft.

She was especially fond of writing in the elegiac poetry style, perhaps mirroring the genre of oration taught to her through the women in her African American tribal group. Her elegy on a popular evangelical Methodist minister, George Whitefield, brought her instant success upon his death. She also was well versed in Latin which allowed her to write in the epyllion (short epic) style with the publication of "Niobe in Distress."

Phillis' popularity as a poet both in the United States and England ultimately brought her freedom from slavery on October 18, 1773. She even appeared before General Washington in March, 1776 for her poetry and was a strong supporter of independence during the Revolutionary War. She felt slavery to be the issue which separated whites from true heroism: whites can not "hope to find/Deivine acceptance with th' Almighty mind" when "they disgrace/And hold in bondage Afric's blameless race."

Phyllis is remembered for many first time accomplishments from a woman of her day:
First African American to publish a book
An accomplished African American woman of letters
First African American woman to earn a living from her writing
First woman writer encouraged and financed by a group of women (Mrs. Wheatley, Mary Wheatly, and Selina Hastings.)
BIBLIOGRAPHY:

Hunter, Jane Edna, 1882-1950. Phillis Wheatley : Life and Works. Cleveland: National Phillis Wheatley Foundation, 1948.

Renfro, G. Herbert. Life and Works of Phillis Wheatley. Salem: Ayer Company, Publishers, Inc., 1993.

Robinson, William H., Phillis Wheatley in the Black American Beginnings (1975), Black New England Letters: The Uses of Writing in Black New England (1977) and Critical Essays on Phillis Wheatley (1982).

Shields, John C., The Collected Works of Phillis Wheatley (1988)

WEB SITES:
Voices from the Gaps: Phillis Wheatley
Perspectives in American Literature: Phillis Wheatley
Electronic Text Center, University of Virginia Library
- An elegy, sacred to the memory of the great divine ... 1784 poem
- Poems on Various Subjects, Religious and Moral
Biographical sketch
PBS Liberty! Web page on Diversity - sketch of Phillis Wheatley
This page may be cited as:
Women in History. Phillis Wheatley biography. Last Updated: 1/25/2009. Lakewood Public Library. Date accessed 2/4/2009 .

http://www.lkwdpl.org/wihohio/whea-phi.htm
Picture: http://en.wikipedia.org/wiki/File:Phillis_Wheatley_statue.jpg
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terça-feira, 3 de fevereiro de 2009

Wole Soyinka. The Nobel Prize in Literature 1986. Biography


Wole Soyinka was born on 13 July 1934 at Abeokuta, near Ibadan in western Nigeria. After preparatory university studies in 1954 at Government College in Ibadan, he continued at the University of Leeds, where, later, in 1973, he took his doctorate. During the six years spent in England, he was a dramaturgist at the Royal Court Theatre in London 1958-1959.

In 1960, he was awarded a Rockefeller bursary and returned to Nigeria to study African drama. At the same time, he taught drama and literature at various universities in Ibadan, Lagos, and Ife, where, since 1975, he has been professor of comparative literature. In 1960, he founded the theatre group, "The 1960 Masks" and in 1964, the "Orisun Theatre Company", in which he has produced his own plays and taken part as actor. He has periodically been visiting professor at the universities of Cambridge, Sheffield, and Yale.

During the civil war in Nigeria, Soyinka appealed in an article for cease-fire. For this he was arrested in 1967, accused of conspiring with the Biafra rebels, and was held as a political prisoner for 22 months untill 1969. Soyinka has published about 20 works: drama, novels and poetry. He writes in English and his literary language is marked by great scope and richness of words.

As dramatist, Soyinka has been influenced by, among others, the Irish writer, J.M. Synge, but links up with the traditional popular African theatre with its combination of dance, music, and action. He bases his writing on the mythology of his own tribe-the Yoruba-with Ogun, the god of iron and war, at the centre. He wrote his first plays during his time in London, The Swamp Dwellers and The Lion and the Jewel (a light comedy), which were performed at Ibadan in 1958 and 1959 and were published in 1963.

Later, satirical comedies are The Trial of Brother Jero (performed in 1960, publ. 1963) with its sequel, Jero's Metamorphosis (performed 1974, publ. 1973), A Dance of the Forests (performed 1960, publ.1963), Kongi's Harvest (performed 1965, publ. 1967) and Madmen and Specialists (performed 1970, publ. 1971). Among Soyinka's serious philosophic plays are (apart from "The Swamp Dwellers") The Strong Breed (performed 1966, publ. 1963), The Road ( 1965) and Death and the King's Horseman (performed 1976, publ. 1975). In The Bacchae of Euripides (1973), he has rewritten the Bacchae for the African stage and in Opera Wonyosi (performed 1977, publ. 1981), bases himself on John Gay's Beggar's Opera and Brecht's The Threepenny Opera. Soyinka's latest dramatic works are A Play of Giants (1984) and Requiem for a Futurologist (1985).

Soyinka has written two novels, The Interpreters (1965), narratively, a complicated work which has been compared to Joyce's and Faulkner's, in which six Nigerian intellectuals discuss and interpret their African experiences, and Season of Anomy (1973) which is based on the writer's thoughts during his imprisonment and confronts the Orpheus and Euridice myth with the mythology of the Yoruba. Purely autobiographical are The Man Died: Prison Notes (1972) and the account of his childhood, Aké ( 1981), in which the parents' warmth and interest in their son are prominent. Literary essays are collected in, among others, Myth, Literature and the African World (1975).

Soyinka's poems, which show a close connection to his plays, are collected in Idanre, and Other Poems (1967), Poems from Prison (1969), A Shuttle in the Crypt (1972) the long poem Ogun Abibiman (1976) and Mandela's Earth and Other Poems (1988).

From Les Prix Nobel. The Nobel Prizes 1986, Editor Wilhelm Odelberg, [Nobel Foundation], Stockholm, 1987

This autobiography/biography was written at the time of the award and later published in the book series Les Prix Nobel/Nobel Lectures. The information is sometimes updated with an addendum submitted by the Laureate. To cite this document, always state the source as shown above.

Copyright © The Nobel Foundation 1986

http://nobelprize.org/nobel_prizes/literature/laureates/1986/soyinka-bio.html
Picture: http://en.wikipedia.org/wiki/Wole_Soyinka
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