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 مارتن لوثر كنج جونير( مناضل في الخاطر)..
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الولايات المتحدة الأمريكية دولة أنشأت علي أكتاف الرقيق المستجلب من سواحل القارة الأفريقية وناضل السود فيها من أجل نيل حقوقهم الدستورية حتي توج ذلك بإصدار المحكمة الدستورية العليا قرار يبطل الرق ويساوي بين المواطنين دونما تمييز للون أو عرق , ورغم هذا الإنجاز الكبير إل أن القرار ظل ولمدة طويلة مجرد لافتة لا مضمون لها في واقع مرير معاش يمتهن فيه السود لا لزنب جنوه ولكن فقط لآن سحنتهم سوداء ,وبعد مائة عام من صدور ذالك القرار برز إلي الوجود شخص مصادم يدعو إلي المساواة والحرية الحقة للمواطن الأمريكي من أصول أفريقية مارتن لوثر كنج جونيررجل دين وقس مسيحي,حاد الذكاء واضح الرؤية والهدف,قاد حركة مقاومة سلمية تنبذ العنف وتدعو إلي إستخدام كافة أساليب المقاومة الأخري من ضغط وتظاهر ومقاطعة, وكان خطيبا مفوها وله كاريزما بينة, ونجحت ختطه وعمت التظاهرات كل الولايات المختلفة للولايات المتحدة الأمريكية , ودفع الكثير من أجل تحقيق ذالك الحلم من سجن إلي نقد مرير وعداوة بينة,ذهب مارتن إلي ولاية ممفس للمشاركة في إحد التظاهرات وهناك في بلكونة فندق ممفيس أطلق عليه رجل أبيض النار من مسدسه ,القاه قتيلا كان ذالك الرجل هو جيمس إرل ري ,ذو السجل الإجرامي وأدي إقتيال مارتن لوثر إلي قيام تظاهرات عنيفة دفعت الرئيس الأمريكي حينها لندل جونسن للتدخل لتهدئة المواطنين الغاضبين وخاطب الشعب الأمريكي داعيا لهم نبذ العنف تكريما لرجل عظيم ألا وهو مارتن لوثر ,ونال مارتن لوثر بموته ما لم يستطع تحقيقه بالتظاهر والمقاومة ألا وهو إعتراف النظام الأبيض بفكره ودعواه وإن كان علي مضض, ورغم أن حلم مارتن لوثر يظل وحتي اليوم بعيد عن التحقيق إلا أنه وبفضل نضاله نري السود في الولايات المتحدة يتبوؤن وظائف مهمة في أماكن صنع القرار في النظام الأمريكي ,كما أنه صار ملهما للكثيرين في العالم أجمع الذين بجهدهم ونضالهم يظل حلم مارتن لوثر بعالم أفضل حيا لا يموت
(عدل بواسطة aba on 08-22-2003, 07:10 PM)
(عدل بواسطة aba on 08-22-2003, 07:11 PM)
(عدل بواسطة aba on 08-22-2003, 07:13 PM)
(عدل بواسطة aba on 08-22-2003, 07:17 PM)
(عدل بواسطة aba on 08-22-2003, 07:18 PM)
(عدل بواسطة aba on 08-22-2003, 07:39 PM)
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 Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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Dr. King address thousands of demonstrators at the Lincoln Memorial during the March on Washington, August 1963.
"I HAVE A DREAM"
Speech deliverd on the steps of the Lincoln Memorial during the historic March on Washington.
When the architects of our republic wrote the magnificent words of the Constitution & the Declaration of Independence, They were signing a promissory note to which every Smerican was to fall heir. This note was the promise that all men, yes, black men as well as white men, would be guaranteed the unlienable rights of life, liberty, and the pursuit of happiness .....
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice. In the process of gaining our righful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness & hatred. We have forever conduct our struggle on the high plain of dignity & decipline. We must not allow our creative protest to degenerate into physical violence. Again & again we must rise to the majestic heights of meeting physical force with soul force; & the marvelous new militancy, which has engulfed the Negro community, must not lead us to a distrust of all white people. For many of our white brothers, as evidence by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom. We can not walk alone, we must make the pledge that we shall always march ahead. We cannot turn back ....
I say to you today, my friends, so even though we face the difficulties of today & tomorrow, I still have a dream. It's a dream deeply rooted in the American dream. I have a dream that one day this nation will rise up & live out the true meaning of it's creed, " We hold these truths to be self-evident, that all men are created equal." I have a dream that one day on the red hills of Georgia, sons of former slaves & the sons of the former slaves owners will be able to sit down together at the table of brotherhood. I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with heat of oppression, will be transformed into an oasis of freedom & justice. I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character ....
When we allow freedom to ring, when we let it ring from every village & every hamlet, from every state & every city, we will be able to speed up that day when all God's children, black men & white men, Jews & gentiles, Protestants & Catholics, will be able to join hands & sing in the words of the old Negro spiritual:
" FREE at LAST. FREE at LAST. THANK GOD ALMIGHTY, WE ARE FREE at LAST."
(عدل بواسطة Tanash on 08-22-2003, 08:52 PM)
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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The Columbia Encyclopedia, Sixth Edition. 2001.
King, Martin Luther, Jr.
1929–68, American clergyman and civil-rights leader, b. Atlanta, Ga., grad. Morehouse College (B.A., 194 , Crozer Theological Seminary (B.D., 1951), Boston Univ. (Ph.D., 1955). The son of the pastor of the Ebenezer Baptist Church in Atlanta, King became (1954) minister of the Dexter Ave. Baptist Church in Montgomery, Ala. He led the black boycott (1955–56) of segregated city bus lines and in 1956 gained a major victory and prestige as a civil-rights leader when Montgomery buses began to operate on a desegregated basis. 1
King organized the Southern Christian Leadership Conference (SCLC), which gave him a base to pursue further civil-rights activities, first in the South and later nationwide. His philosophy of nonviolent resistance led to his arrest on numerous occasions in the 1950s and 60s. His campaigns had mixed success, but the protest he led in Birmingham, Ala., in 1963 brought him worldwide attention. He spearheaded the Aug., 1963, March on Washington, which brought together more than 200,000 people. In 1964 he was awarded the Nobel Peace Prize. 2
King’s leadership in the civil-rights movement was challenged in the mid-1960s as others grew more militant. His interests, however, widened from civil rights to include criticism of the Vietnam War and a deeper concern over poverty. His plans for a Poor People’s March to Washington were interrupted (196 for a trip to Memphis, Tenn., in support of striking sanitation workers. On Apr. 4, 1968, he was shot and killed as he stood on the balcony of the Lorraine Motel (since 1991 a civil-rights museum). 3
James Earl Ray, a career criminal, pleaded guilty to the murder and was convicted, but he soon recanted, claiming he was duped into his plea. Ray’s conviction was subsequently upheld, but he eventually received support from members of King’s family, who believed King to have been the victim of a conspiracy. Ray died in prison in 1998. In a jury trial in Memphis in 1999 the King family won a wrongful-death judgment against Loyd Jowers, who claimed (1993) that he had arranged the killing for a Mafia figure. Many experts, however, were unconvinced by the verdict, and in 2000, after an 18-month investigation, the Justice Dept. discredited Jowers and concluded that there was no evidence of an assassination plot. 4
King wrote Stride toward Freedom (195, Why We Can’t Wait (1964), and Where Do We Go from Here: Chaos or Community? (1967). His birthday is a national holiday, celebrated on the third Monday in January. King’s wife, Coretta Scott King, has carried on various aspects of his work. She also wrote My Life with Martin Luther King (1989).
Deng.
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Deng)
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الأعزاء .. أبا.. ودينق..
يقال أن هناك شخص سودانى - أو أميركى من أصل سودانى - شارك فى حركة الحقوق المدنية و كان يبدو دائما بين الأعضاء اللذين يسطفون خلف "كينج" أثناء القاء خطبه. هل تستطيعون التحقق من ذلك..؟؟
مع تحياتى الحارة
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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Dear Aba,,,
Thanks a lot for your great post,, here is my contribution, a friend send it three yers ago:
Remembering Martin Luther King, Jr.
This year, Martin Luther King Jr. Day comes, as the U.S. is moving toward war in Iraq. As media prepare to air retrospectives on King, we thought it would be a good time to circulate this 1995 column by FAIR founder Jeff Cohen and FAIR associate Norman Solomon.
Media Beat, January 4, 1995 The Martin Luther King You Don't See on TV By Jeff Cohen and Norman Solomon It's become a TV ritual: Every year in mid-January, around the time of Martin Luther King's birthday, we get perfunctory network news reports about "the slain civil rights leader."
The remarkable thing about this annual review of King's life is that several years-- his last years-- are totally missing, as if flushed down a memory hole.
What TV viewers see is a closed loop of familiar file footage:
King battling desegregation in Birmingham (1963); reciting his dream of racial harmony at the rally in Washington (1963); marching for voting rights in Selma, Alabama (1965); and finally, lying dead on the motel balcony in Memphis (196.
An alert viewer might notice that the chronology jumps from 1965 to 1968.Yet King didn't take a sabbatical near the end of his life. In fact, he was speaking and organizing as diligently as ever.
Almost all of those speeches were filmed or taped. But they're not shown today on TV. Why?
It's because national news media have never come to terms with what Martin Luther King Jr. stood for during his final years.
In the early 1960s, when King focused his challenge on legalized racial discrimination in the South, most major media were his allies.
Network TV and national publications graphically showed the police dogs and bullwhips and cattle prods used against Southern blacks who sought the right to vote or to eat at a public lunch counter.
But after passage of civil rights acts in 1964 and 1965, King began challenging the nation's fundamental priorities. He maintained that civil rights laws were empty without "human rights",, including economic rights.
For people too poor to eat at a restaurant or afford a decent home, King said, anti-discrimination laws were hollow.
Noting that a majority of Americans below the poverty line were white, King developed a class perspective. He decried the huge income gaps between rich and poor, and called for "radical changes in the structure of our society" to redistribute wealth and power.
"True compassion," King declared, "is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs restructuring."
By 1967, King had also become the country's most prominent opponent of the Vietnam War, and a staunch critic of overall U.S. foreign policy, which he deemed militaristic. In his "Beyond Vietnam" speech delivered at New York's Riverside Church on April 4, 1967-- a year to the day before he was murdered-- King called the United States "the greatest purveyor of violence in the world today."
From Vietnam to South Africa to Latin America, King said, the U.S. was "on the wrong side of a world revolution." King questioned "our alliance with the landed gentry of Latin America," and asked why the U.S. was suppressing revolutions "of the shirtless and barefoot people" in the Third World, instead of supporting them.
In foreign policy, King also offered an economic critique, Complaining about "capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries."
You haven't heard the "Beyond Vietnam" speech on network news retrospectives, but national media heard it loud and clear back in 1967, and loudly denounced it. Time magazine called it "demagogic
Slander that sounded like a script for Radio Hanoi." The Washington Post patronized that "King has diminished his usefulness to his cause, his country, his people."
In his last months, King was organizing the most militant project
Of his life: the Poor People's Campaign. He crisscrossed the country to assemble "a multiracial army of the poor" that would descend on Washington-- engaging in nonviolent civil disobedience at the Capitol, if need be until Congress enacted a poor people's bill of rights. Reader's Digest warned of an "insurrection."
King's economic bill of rights called for massive government jobs Programs to rebuild America's cities. He saw a crying need to confront a Congress that had demonstrated its "hostility to the poor"
Appropriating "military funds with alacrity and generosity," but providing "poverty funds with miserliness."
How familiar that sounds today, more than a quarter-century after
King's efforts on behalf of the poor people's mobilization were cut short by an assassin's bullet.
As 1995 gets underway, in this nation of immense wealth, the White House and Congress continue to accept the perpetuation of poverty. And so do most mass media. Perhaps it's no surprise that they tell us little about the last years of Martin Luther King's life.
Media Beat is Norman Solomon's weekly syndicated column on media and politics. Until 1996, the column was co-written by FAIR's founder, Jeff Cohen (Cohen no longer works at FAIR). For more Media Beat columns, visit:
http://www.fair.org/media-beat/index.html
You can listen to some of Martin Luther King Jr.'s anti-war speeches, including the Riverside Church speech, at the National Radio Project's website:
http://www.radioproject.org/temp/king.html
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Modic)
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الاخ دينق والجميع
يبدو ان للسودانيين مساهمة في التاريخ الامريكي
ما اود ان اسال عنه من اسهام السودانيين ؛ هو ما يقال عن سودانية والاس د. فرد ؛ المشهور بوالي فرد ؛ ومحمد فرد ؛ والمهدي فرد ؛ وهو شخصية غامضة ؛ ويتعبر مؤسسا لتنظيم امة الاسلام في امريكا ؛ حيث نشط في ديترويت في الاعوام 1930-1934 ؛ حين اختفي فجاة كما ظهر فجاة
المعلومة عن ان الرجل سوداني ؛ نقلها الي صديق ليبيري متخصص في التاريخ الامريكي ؛ ولكني لم اجد لها اثباتا عبر مئات الصفحات التي قراتها في تقارير ال اف بي اي عن الرجل
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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وكذلك ما يقال عن اسهام السودانيين ؛ اوقل شطحاتهم ؛ هو تاسيس محمد احمد بن عبدالله ؛ وهو من اصول سودانية ؛ في عام 1970 في تيويورك - ؛ لطائفة اسماها مسلمو النوبة العبريين ؛
Nubian Islamic Hebrews
وهي طائفة تدعي ان اصل الانسان الاسود يرجع لادم وحواء ؛ اللذان كانا اسودان ؛ وان دينهم خليط من المسيحية والاسلام واليهودية
اي معلومات اضافية
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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بالنسبة للشخص السوداني الذي كان يري مع مالكولم اكس ؛ فقد يكون هوا لشيخ احمد حسون ؛ وهو سوداني ارسل بعد زيارة مالكولم للدول العربية وبعد حجه ؛ من رابطة العالم الاسلامي للمساعدة في عمل المسجد الاسلامي ؛ والذي اقامه مالكولم في تيويورك ؛ وحاول فيه ان ينتهج اسلاما اصوليا بعيدا عن صيغة الاسلام التي طرحتها حركة امة الاسلام ؛ والتي اسس ايدلوجيتها والي فرد والجاح محمد
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 Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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الأعزاء .. المشاركين ..
أعتقد أن مسألة مشاركة السودانيين فى حركات "السود" ألامريكيين والكاريبيان, يستطيع أن يحسمها السودانيين المقيمين فى أمريكا, عن طريق الاتصال المباشر مع منظمات "السود" فى الولايات المتحدة, و أنا واثق من أنهم سيجدون كل تعاون و اهتمام من تلك المنظمات.
أما علاقة السودانيين و حضارتهم فى وادى النيل القديم بالكاريبيان فقد تم اثباتها عبر عدة دراسات موثقة. منها ما كتبه الباحث
IVAN VAN SERTIMA
فى كتابه الشهير
They Came Before COLOMBUS
و فى حوزتى دراسة غير مكتملة, كاتبها مجهول الهوية, لا أعلم عنه شىء سوى أنه دكتور سودانى بجامعة الخرطوم, و هى بعنوان:
"السودان تحت أضواء جديدة..., مدخل لتأصيل الهوية الثقافية السودانية"
لقد وصل هذا الشخص حتى جزر الكاريبيان من أجل اثبات ما جاء فى دراسته, من أن التواجد السودانى فى الكاريبيان كان قبل فترة استرقاق الأفارقة بمدة طويلة. حدث ذلك عبر هجرة من وادى النيل بعد انهيار ممالك كوش و مروى و الاضطرابات التى شهدتها المنطقة. ان التواجد القديم هذا هو الذى يقف وراء ظهور فلسفة "الراستفاراى", الذين يتغنون بالعودة للوطن الأم "كوش" و "مروى" أى السودان القديم, و ليس "أثيوبيا" اليوم أو أفريقيا فى عمومها. و هو أيضا يقف وراء ظهور فكرة "الوحدة الأفريقية" أو ال
PAN AFRICANISM
حيث
ETHIOPISM means AFRICANISM
و "اثيوبيا" هى اسمناالقديم قبل أن نضل الطريق!!؟, و المدهش أن هذه الفكرة نبعت من هناك و ليس من أفريقيا, ولنا شرف المشاركة فى مؤتمرها الأول - خمسينات القرن الماضى - فى "لندن", أشار "محجوب عثمان" لهذا السودانى المشارك فى عموده "بالأيام", فى أحد أعداد منتصف عام ألفين
الدراسة ممتعة سأحاول نشرها فى البورد بعد طباعتها.. يبقى أن ننتظر سودانيى "أمريكا" التحقق لنا من موضوع مشاركة السودانيين فى حركة الحقوق المدنية و غيرها من حركات "السود" هناك, وسيكشفوا لنا حقائق مدهشة
مع تحياتى
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 Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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الاعزاء جميعاصاحب البوست ابا والمشاركين ان تاريخ النضال للافارقة الامريكان لهو تاريخ مرير ولايزال المتابع او القاريء حتي اليوم لايستطيع ان يتغاضي عن بشاعة القهر والقمع الذي تعرض له الانسان الافريقي المجلوب لاعمار العالم الجديدابتداء من انطلاق صافرات البواخر وهي تنطلق في رحلتها المشئومة من شواطي غرب افريقياوجنوبها حاملة زهرة الشباب الافريقي ليتم فيهم ابشع نوع من القهر مارسه الانسان ضد اخيه الانسان وان حلم مارتن لوثر كنج وان تحقق في بعض جزئياتها الا ان نصف الطريق لم ينقضي بعدوان هذا الوشم الذي دبغ دواخالنالن يمحوه ماتحقق سواء ان كان هذا بسبب دوران عجلة التاريخ او ما انتزع نضالا مريراالتحيةلمارتن لوثر كنج ولمالكوم اكس وملهمه اليجا محمدالتحية للمراة الافريقية التي وهبت جسدها للمحيط والبواخر تحث السير لشواطي الدنيا الجديدة مفضلة الاتدنسه الايادي البيضاء
"يوم يسترق الانسان يفقدنصف رجولته"
الاوديسا
" ايما حر تزوج امةفقد استرق نصفه"
الهام
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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الأعزاء
طناش
دينق
مودك
عبد العاطي
إلهام
شكرا للإضافات الثرة
أستاذنا عبد العاطي
مجهود جميل كعادتنا بك فقط الوصلة المرفقة لا تعطي معلومات كافية عن سليم أغا ونشاطه في الولايات المتحدة وإن كانت قد أعطت فكرة جيدة عن معاملة الرق في تلك الفترة العهد التركي وقصة المسترقة مدينة ورفيقها الراوي من تقلا الي كردفان فدنقلا وأرض المحس أو حلفا القديمة وحتي إيطاليا فأمستردام فإنجلترا ويتوقف سرده هنا هل هناك من مذيد أظنك واجده وتشكر
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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العزيز ابا
نعم الامر كما قلت ؛ ويبدو ان للكتاب بقية ؛ وان كنت لم استطع العثور عليها ؛ وساتصل بصديقي المتخصص في تاريخ الافروامريكان عسي الكتاب ان يكون عنده
انهذه الكتب والتي ساعدت روابط تحرير العبيد في امريكا في نشرها ؛ قد كانت لفترة طويلة مصدر شك لي ؛ حول هل كتبها اصحابها ام كتبت لهم ؛ وخصوصا فيما يتعلق بقصائد الشعر المختلفة الموجودة بها ؛ و لكن رواية اغا؛ مع ما فيها من بعض الهنات - الحديث عن انهم دخلوا سنار بعد عبور النهر مباشرة ؛ ويقصد النيل الابيض ؛ وعدم سرده لاي شي عن امدرمان والخرطوم ؛ الخ الخ بها شي من التماسك الداخلي
؛ والوصف يعبر عن واقع الحال المروي في مدونات التاريخ عن تلك الفترة
ورغم ان الكاتب لم يحدد اصله تماما - حيث قال انه بين دارفور والحبشة ؛ الا انه من الواضح انه من ابناء جبال النوبة ؛ او هكذا استنتجت
اعتقد ان هذا البوست يمكن ان يكون مدخلا جميلا لدراسة مساهمة السودانيين في التاريخ الامريكي ؛ ثم ازيدكم من الشعر بيتا ؛ واسال عن حال الاورطة السودانية التي وصلت الي المكسيك ؛ وتفرقت بها الطرق ايدي سبأ هناك ؛ هل تعلمون عنها شيئا ؟
عادل
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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and this is a book and brief about this force:
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A Black Corps D'Elite: An Egyptian Sudanese Conscript Battalion with the French Army in Mexico, 1863-1867, and in Subsequent African History
Hill, Richard A Hogg, Peter
ISBN: 087013339X
Published: Michigan State University Press
Binding: Hardcover
Dimensions: 9.30 L x 6.28 W x 0.88 H
Weight: 1.20 lbs
This is the story, recorded in detail for the first time, of an exotic incident in African-American relations in the mid-nineteenth century. Secretly, on the night of 7-8 January 1863, an under-strength battalion of 446 officers and men with one civilian interpreter sailed from Alexandria, Egypt in a French troopship for service with the French expeditionary force in Mexico. They were being dispatched by the ruler of Egypt at the urgent request of Emperor Napoleon III to replace French troops who were dying of yellow fever in unacceptable numbers in France's ill-fated 1863-1867 campaign to establish an imperial presence in Mexico. Most of the Sudanese troops had been forcibly acquired by the Egyptian government, which avoided the stigma of slavery by emancipating them at enlistment and holding them as military conscripts for the rest of their working lives. The French command at Veracruz was ill-equipped to receive this utterly un-French battalion. The reasons for this lay possibly in restricted attitudes, which made little provision for understanding the ways of non-European people. Even so, a sense of common humanity ultimately prevailed. In four years of patrolling and campaigning together, the Sudanese were never goaded into mutiny and the French developed a permanent admiration for their African allies. A Black Corps d'Elite follows these Sudanese soldiers as they embark on their journey and describes in detail their experiences in a distant and extremely foreign land. Hill and Hogg frame this story with unsurpassed descriptions of how the French and the Mexicans viewed Sudanese fighters, and how the conscripts' participation in this war was received in contemporary American andEuropean circles
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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أستاذنا عبد العاطي
تشكر علي الوثيقة الهامة وهي تكشف فيما تكشف أن الحكومات المصرية ظلت منذ تأريخ قديم تتغير وتبقي نظرة التعالي والوصاية علي الشعب السوداني(البرابرة) فقط تأمل هذه الفقرة من الوثيقة
| Quote: Most of the Sudanese Troops had been forcibly acquired by the Egyption Government which avoided the stigma of Slavery by emancipating them at enlistment and holding them as Military conscripts for the rest of their working lives |
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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الأعزاء
عبدالعاطى, أشكرك حتى تستغيث, لهذا المجهود الذى أرجو أن تواصل فيه اذ يبدو أن لديك امكانية الوصول للمزيد. كما أُثنى اقتراحك بأن نجعل من موضوع "أبا", الذى قدح الشرارة, موقعا لجمع مواد مشابه لاسهامات السودانيين والسود فى العموم, فكما تلاحظون البورد لا يسمح بمتابعة موضوع واحد و توصيله نهاياته حتى يصبح بمثابة مرجع مفيد يعود اليه الشخص متى احتاج له
أما ما يخص "الأورطة السودانية" فى المكسيك, فهذا كتاب يجب أن يكون قد صدر بهذا العنوان ضمن مطبوعات "مركز الدراسات السودانية". و أعتقد أن الكاتب السودانى و صل هؤلاء السودانيين المكسيكيين ليوثق لكتابه هذا, سأسل لك عنه فى جناح المركز فى معرض الكتاب شهر نوفمبر, فهو يهمنى أيضا كثيرا
و بالنسبة لما أشار له "أبا" من أن المصريين ينظرون بدونية للسودانيين, كما بدا من الوثيقة, فهذا ما يفسر لنا, لماذا يرفض المصريين حتى الآن اطلاق صراح الوثائق التى تخص السودان فى حقبة الاستعمار التركى والانجليزى. و هذا ما أشار له "محمد ابراهيم نقد" فى كتابه "علاقات الرق فى السودان", و أشار أنه كان فى امكان السودان مبادلة وثيقة "طابا" بهذه الوثائق, و قد كانت فرصة لن تكرر لتحرير هذه الوثائق, التى عند تحريرها سنكتشف ما هو أسوأ من ذلك بكثير من جارتنا التى يتغنى لها السودانيون: "مصر يا أخت بلادى يا شقيقة!!؟" و "من الخرطوم للقاهرة سلام و تحية معطرة" !!؟؟
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Tanash)
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.. الأخ عبد العاطى
.. لا أرى أن هناك ما يدعو للشك فى صحة كتابة هذه الكتب بأيدى من يدعى كتابتها من المسترقين, فمن هؤلاء من وجد فرصة التعليم مثل "سليم أغا" و هناك من جاء من أصل نبيل, و من تمتع بالذكاء الخارق الذى فاق "أسياده" فى حسن التصرف و التدبير. كما لا تنسى أن ظروف الاسترقاق هذه هى أقوى دافع لتحقيق الذات و التميز, و هناك أمثلة كثيرة على ذلك. مع ان ذلك لانستبعد أن تكون هناك بعض القصص المفبركة
و بالنسبة لكتاب "سليم", فان خط سير رحلته اذا حاولنا مضاهاتها بمعرفتنا بخريطة السودان الحالية و مسميات مدنه .. الخ, لا شك أن ذلك سيخلق لنا بعض الارباك. ولكنى أجد خط سيره هذا مقبول, باعتبار أن خطوط سير تجار الرقيق, التى كانت تتجنب بعض المناطق لحماية أنفسهم و رقيقهم, غير معروفة لدينا, و الأمر يحتاج الى تحقيق خطوط سير طرق تجار الرقيق فى تلك المرحلة.
كما يجب أن نضع فى الاعتبار أن "سليم" عند استرقاقه كان حديث السن, ثمانية أعوام فقط, مما قد يبرر تلك "الهنات". و وصولهم الى سنار من غرب السودان, قد يكون اقتضه خطة تاجر الرقيق التجارية, "فسنار" معروفة فى ذاك الوقت, كانت أهم أسواق تجارة الرقيق منذ "السلطنة الزرقاء".
الا أن ما لفت انتباهى فى كتاب"سليم", و جعانى أستاء أيما استياء, تخصيصه لقصيدة غنائية "لانجلترا":
Having entered Britain, I shall now celebrate the occasion by writing an ode to the country to which many of my countrymen owe their freedom, and liberty of conscience
باعتباره و الأرقاء السودانيين يدينون بحريتهم لهذا البلد, و أظنه يشير الى قوانين تحرير العبيد التى أصدرها الاستعمار البريطانى فى السودان, ولكنه تناسى أن هذا البلد مدعوما بالتبريرات الكنسية المقدسة, كان يقف وراء رواج تجارة الرقيق فى تلك الفترة, و ما تلك القوانين الا لحاجة بريطانية لتمويل مشاريعها الاقتصادية بالأيدى العاملة من الرقيق فى السودان.
و المرء فى حيرة بين قصيدته الغنائية تلك, و القصيدة الغنائية لفرقة "البوب" البريطانية أل
UB40
BURDEN of SHAME
التى تبدأ ب
I am a British Subject
Not Proud of it
But I Carried the Burden of Shame
ثم تعدد القصيدة جرائم بريطانية فى الانسانية
(عدل بواسطة Tanash on 08-24-2003, 10:11 PM)
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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aba
أتفق معك, أن هذا بالضبط ما يفسر مذكرات "سليم" المربكة. فهو,رغم ما حظى به من تعليم, فات عليه, أن تلك المناطق الآثارية التى زارها مع أولئك البريطانيين, الذين قد يكونوا "حرامية آثار", انما تعود الى
His Ancesters
و ليس ال
Egyptians Ancesters
فمصر أسم أطلق فى فترة متأخرة من حضارة وادى النيل, على مدينة صغيرة, ثم تم تعميمه بعد ذلك من قبل ما يسموا "بالمصرولوجيين", بغية ذر الرماد فى العيون و ابعاد حضارة وادى النيل عن انتمائها الأفريقى الأسود, و ذلك ينطبق على لفظة "فرعون و فراعنة". بينما نجد الأمريكيين السود يعوون هذه المعلومات جيدا و هم أنشط "السود" فى البحث و الترويج لذلك. فأمر "سليم أغا" محير و غريب !!؟؟
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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نعم .. ولكن يجب أن نشير أن آثار حركة
"Exodus" .. Back to Africa
كانت وخيمة بالذات من أمريكا الشمالية, ومثال "ليبيريا" و "سيراليون", وحكام على شاكلة "صومويل داو" والآخر اللاجىء ألآن "بنيجيريا, خير مثال على ذلك. فقد طبق هؤلاء نفس سياسات الرجل "الأبيض" العنصرية على أبناء القارة الأفريقية, مما فاقم من معاناتهم و برر لوجود عنصرية الرجل "الأبيض". وهذا يجعلنا على يقين من أن أفكار و حركات السود فى أمريكا - كما هو حال الأفكار والحركات بصورة عامة - هى وليدة واقعهم و ظروفهم الخاصة, بالتالى لن تفيد أو تغير سوى واقعهم و ظروفهم تلك, و ان تم تصديرها دون اجراء التعديلات اللازمة, فأمامنا النماذج أعلاه
و لكن هذا لا يمنع الأفادة من تلك الأفكار و الحركات. بالذات لبلد مثل السودان يعانى من مشاكل مشابهة. لهذا تجدنى منجذب لما تمخض عنه الصراع بين "البيض" و "السود" فى كل من أمريكا و الكاريبيان و جنوب أفريقيا, لدرجة أنى أسعى لتكليف مترجمين سودانيين لترجمة كتب فى هذا المجال. و الحصاد فى هذا المجال حتى الآن كتاب واحد فقط للمناضل الجنوب أفريقى: "استيف بيكو" عن حركته التربوية الاجتماعية التى أشار لها "مانديلا" فى سيرة حياته
Black Conciousness
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Tanash)
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الأعزاء
طناش
عبد العاطي
إن أمر الرق في التاريخ لهو هين مقارنة بالأساليب المستحدثة للإستعمار ومحاولات الرجل الأبيض لفرض تفوقه المتصور, واستخدام أدوات قمع الإستعمار والعنصرية في ترسيخ كل ما هو عنصري وبغيض وما يحدث في زمبابوي وليبيريا لهو دليل علي ذلك في الأولي نجد البيض وقد إستحوزوا علي أخصب الأراضي الزراعية بعيد الأستقلال وحينما تمرد عليهم موجابي وأعاد توزيع تللك الأراضي المأخوذة دونما وجه حق هددوه في البداية ثم فرضو عليه المقاطعة مستخدمين ادوات الأستعمار الحديثة من كمون ولس وصندوق نقد دولي وأمم متحدة الي آخر المسميات,وفي الثانية يدعون انهم ضد النظم الشمولية وقد جاء شارلس تايلور بعملية اقتراع ديموقراطي رغم تحفظنا علي شخصه كونه ربيب النظام الأمريكي وصنيعته ويحمل جنسيتها ,وقد قام الرئيس الأمريكي بالطلب من تايلور التنحي من سدة الحكم وكأنه حاكم لولاية أمريكية ومارسوا عليه من وسائلهم المستحدثة ما طاب لهم الي ان نالوا مرادهم , والتحية هنا لتيمون بيكي رئيس دولة جنوب أفريقية والذي عرك النظم العنصرية وخبر اساليبها, لدعمه حكومة زمبابوي وموقابي
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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العزيز خطاب
لا خلاف حول الدور القذر للاستعمار الحديث والعنجهية الغربية ؛ ولكن هل المثالين الذين ذكرتهما ينبغي الدفاع عنهما ؛ وهل لا يستغلان المشاعر المعادية للغرب ؛ من اجل مصالحهم الذاتية والحزبية الضيقة ؛ ومن اجل ادامة الدكتاتورية ؟
لا اعتقد ان رئيس جنوب افريقيا قد دعم موغابي او تايلور ؛ بل حاول ان يلعب دورا في الخروج من الازمة التي ادخلا فيهما بلادهما ؛ وهذان البلدان من اغني البلدان الافريقية ؛ وقد اوصلتهما سياسة الرجلين الي الكارثة
مستقبل افريقيا ووجودها المستقل لا يمكن ان يمر عبر بوابة الدكتاتورية ؛ ولو كانت معادية للغرب
عادل
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Tanash)
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الاخ طناش
في يدي الان كتاب بعنوان : افارقة باختيارهم؛ عن حركات الوعي الاسود في امريكا ؛ وخصوصا ما يتعلق منها بمشاريع العودة الي افريقيا ؛ وذلك منذ القرن التاسع عشر ؛ وميلاد ليبريا ؛ ومرورا باكبر داعية للعودة؛ وواحدة من اهم شخصيات نضال السود في امريكا ؛ وهو وهو ماركوس غارفي وتطور ذلك النضال الي مفاهيم البان افريقان ؛ ومن بعد الي حركات النضال المدني بشقيها الاصلاحي - مارتن لوثر كنج - والراديكالي - مالكولم اكس والفهود السوداء
مما لا شك فيه ان بناء ليبريا وسيراليون ؛ قد تم علي اسس استعمارية ؛ وينطبق عليه ما يسمي بالاستعمار الداخلي؛ اذ اصبح الرقيق المحررين هم السادة ؛ وابناء البلد هم المضطهدون ؛ الامر الذي لم ينتهي رسميا الا عام 1980 في ليبريا ؛ بمجي صكويل دو - والذي كان بالمناسبة من المواطنين المخليين
لي مجموعة مقالات عن ليبريا وتطورها السياسي والاجتماعي ؛ ساحاول ان اطبعها وانشرها هنا ؛ كما اني اعتقد انه يمكننا ان نترجم كتاب سليم اغا ونحاول نشره ؛ مع كتابة مقدمة له مستوحاة من وحي هذه النقاشات
عادل
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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الأعزاء .. أبا .. و عبد العاطى .. أو .. عادل
لا أدرى أيهما أصح
لدى احساس قوى بأننا سنصل الى شىء ذو قيمة من خلال هذا البورد
فلتبدأ يا عادل بمقالات "ليبيريا", فمعلوماتى الخاطئة عن "صمويل داو" جاءت من الصحف العربية. ثم تتحفنا بمختارات من كتاب: أفارقة باختيارهم, حسب التسلسل التاريخى. ومن جانبى سأساهم بمقاطع من كتاب "استيف بيكو", النسخة الانجليزية, بما أن النسخة المترجمة لم تصلنى حتى الآن
أما ترجمة كتاب "سليم", فهو أمر فى غاية الأهمية, اذ أنه أول كتاب بخط مسترق سودانى يتحدث بنفسه عن تجربته, و رغم أن امكانياتى فى, و تجربتى مع الترجمة ضعيفة- و الا كنت ترجمت كتبى التى فرقتها أيدى سبأو كان حصادى كتاب واحد فقط -, الا أن نبل المهمة يستدعى المحاولة. وان فعلت أرغب أن أعمل فى الجزء الذى يبدأ باختطاف "سليم أغا", وسأعرض عليكم جزء من عملى تحكمون من خلاله ما أذا كنت أصلح للاستمرا فى هذا العمل النبيل
و دمتم شعلة مضيئة لنشر "الوعى الأسود", الذى يعنى "الوعى السودانى", فى السودان
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Tanash)
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DEDICATION.
TO MRS. THURBURN.
MURTLE, June, 1846.
MADAM,--Having written a short account of some incidents connected with my life, I return my grateful and sincere thanks to you for the great interest you have taken in my education, by which means I have been brought from African darkness to a knowledge of the comforts of a civilized and social life. Hitherto, for these ten years, I have experienced your benevolent care and tuition, and have been elevated far above many of my poor countrymen, whose minds are lying with the dust. To whom should I ascribe this work, if not to the patroness of my education? To whom should I dedicate these incidents, if not to the guardian of my younger years? Yes, Madam; to you, and to you alone, I now acknowledge my gratitude for the many benefits which I enjoy. Although far distant from kindred and relations--although far from the care of an overlooking mother--I have found in you, Madam,
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Page iv
a truly good substitute for these wants. I have experienced your goodness in sending me to school, and putting me in the hands of one whose whole interest was absorbed in teaching the young idea how to shoot. In whatever circumstanees my lot may be cast, I hope your private admonitions will render me impregnable when attacked by the many vices prevalent in the world.
I have the honour to be,
MADAM,
Your most obedt. Servant,
SELIM AGA.
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Page v
CONTENTS.
PREFACE,. . . . . viii
AGA'S RECOLLECTIONS--
Description of the Valley of Tegla and its Inhabitants,. . . . . 11
Personal History--Youth and Premature Slavery,. . . . . 17
ADDITIONAL POEMS,. . . . . 40
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PREFACE
IT is not the Author's intention to make great orations out of nothing, nor to picture the description of his country in eloquent language, but to give, in the form of recollections, a brief account of incidents connected with his own life. Having been urged by several friends to write an account of his life, he hopes that this small work will meet the approbation of all who read it. He will not fail, therefore, to make it as interesting as possible. The reader, however, must not expect something extraordinary when beginning to read this narrative. Great anxiety has been felt by geographical and other societies, to obtain an accurate knowledge
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of Africa and its products. Of these, the Author is sorry that he cannot satisfy his readers, having been taken away from his country at a very early age. Of all the quarters of the globe, Africa is the least known. Ignorance, barbarity, and superstition, prevail in its centre, and the unhealthy nature of its climate renders it almost impracticable for any European to travel into it, and satisfy an enquiring public. Taking a natural view of the country, it is barren, sandy, and mountainous, interspersed with a few green spots, called oases, or made fertile by the inundation of some river in the rainy season. Taking an artificial view of those regions, you will perceive nothing but a few small huts here and there, built by the inhabitants for their own accommodation. The Northern and Southern States can boast of a little civilization, being frequented
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and inhabited by the dwellers of the north temperate zone. In taking a political view of the centre of Africa, the enquirer will find the country divided into a number of small principalities, who maintain their dignity by making war against each other. The captives taken in these wars are sold as slaves, being purchased by Arabs and Turks on the east coast, and Spaniards, Portuguese, and Americans, on the west. Thus many of these poor creatures are brought to a level with the brute beasts, by the inhabitants of that federal government, (the United States), who pretend to profess the principles of freedom and Christianity in their truest light. The selling of these captives stimulates others to kidnap some of the poor natives, and carry on a brutal traffic in buying and selling human victims for the gratification of their own
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ambitious propensities. In this manner the fate of the author was sealed. The author will proceed to detail the events of his history in the form of recollections.
SELIM AGA.
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AGA'S RECOLLECTIONS.
DESCRIPTION OF THE VALLEY OF TEGLA, AND
ITS INHABITANTS.
SURROUNDED by some beautiful mountain scenery, and situated between Durfur and Abyssinia, is a small valley going under the denomination of Tegla, or Tegeley. To this valley I stretch forth my affections, giving it the endearing appellation of my native home and father land. It was there that I was born; 'twas there that I received the fond looks of a loving mother; and it was there that I set my feet for the first time upon a world full of cares, trials, difficulties, and dangers. I cannot give the exact limits of the valley of Tegla. There were, however, three Chiefs who exercised power over its inhabitants. Mehemet Chammaroo (under whose government my father was) ruled the centre; while two other princes had the sway, one on each side. Like many of the regions bordering on the equator, the valley of Tegla is exposed to the excessive heat of the burning sun. Its seasons, properly speaking, can only be divided into two parts--the rainy and the dry season. In the rainy season
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agriculture is carried on by the farmer on a very small scale--the only substitute for a plough being a long pole, with something similar to a shovel attached to the end of it. With this instrument the surface of the ground is broken, after which the seed (consisting of Indian corn and maize) is sown in small quantities at certain distances from each other. After it has grown a certain length, part of it is transplanted into different fields, thus giving the crop full scope and encouragement to grow. When the corn begins to change colour, the rainy season declines, till at length the refulgent rays of the sun perceive the inhabitant of the vale preparing to reap his harvest. The rain is over, the dry season is on; many begin to reap the fruits of their labour.*
* How wisely has Providence ordered all things. The inhabitants of Egypt have no rain, and yet the river Nile has its yearly inundations. The rainy season in the valley of Tegla, and its neighbouring countries forms tributaries to the Nile; makes it overflow its banks; spreads fertility through the muddy soil of the country; and supplies its dependant natives with the necessaries of life.
My juvenile recollections did not bring the nature of the implements used for shearing. The shearers are not formed of a number of mercenaries, who expect to pocket shillings and half-crowns at the end of their period of labour; but such is the social nature of the people among themselves, that they exchange services with each other. A large concourse of them assemble
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in the harvest field; and, in a very short time, the harvest is taken in. The day of shearing is generally ended with dancing, of which amusement they are very fond. The reader, perhaps, will inquire what sort of drink these dancers use? His mind will very likely answer, Jamaica rum, French brandy, or Irish whisky. But no; water is their chief drink. They have a thick intoxicating liquor, which they make from the Indian corn; but such a luxury is only used on extraordinary occasions. After all their harvest festivities are over, they give themselves up to all the indolent habits prevalent in these eastern countries; and lounge in their booths until the appearance of the skies proclaim the distant approach of the rainy season.
Widely different is the dry season, when compared with the rainy. In the dry season the inhabitant of the vale employs his time with various pursuits;*
* Building, hunting, travelling, and warfare, generally in this season. Every grown up man is a warrior.
in the rainy, nothing but agriculture occupies his attention. In the dry season he has to dig wells to supply his household with water; in the rainy, he has only to go to the rivulets for that supply. The dry season carries off all traces of water; scorches all the grass and green trees; occasions deep chasms in the earth; and leaves the poor native nothing to depend upon but his industry in the rainy season. Indian corn, maize, and a flock of goats are generally
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all his treasure. Money is not valued. The valley of Tegla boasts of no cows, although many are kept in its vicinity. Prince Chammaroo's dominions had only three wells. The different districts regularly awaited their turn in receiving a supply of water. The religion is Paganism, mixed with several Mahommedan rites, such as the shaving of their #########, circumcision, and fasting; but their chief attention is attracted to the sun, the moon, and stars.
About a month after the ceremony of circumcision, a number of young men convene at the house where the rite had been performed, and sally from thence through the country on hunting excursions. Everything falls a prey to the hunter's knife and spear; and on these occasions the poultry-yard suffers most, while the poor owners are mere lookers on at these depredations, it being deemed sacred to interfere with the behaviour of these young men. Fasting is also very strictly observed by the devotee, one month in the year being alloted for that purpose. Before daybreak, he rises and eats, and never again tastes anything, until the evening stars declare the shades of night, when he breaks his fast and retires to rest. The houses in the valley of Tegla are built in a style peculiar to themselves. Every room is built about ten or twenty yards from eaeh other, of a round form, with thatch roofs. The under part of the rooms are built of stones and mud; the roofs are thatched with the maize and Indian corn canes. Four or five rooms
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form a respectable dwelling, the whole of which are enclosed by a wall about five feet high, thus leaving an open square in the centre. In the great heat of the dry season, this square is used by the indwellers for sleeping apartments, where they all lie down on the floor, and cover themselves with a large white sheet. If disturbed by any wild beasts during the night, they betake themselves to the inner rooms. My father's house consisted of two bedrooms, a kitchen, a mill room, and a goat room, or fold. Goats' milk is considered a very wholesome commodity; it has a pleasing sweet taste, which attracts the palate to it, and is said to possess a certain virtue in medicinal qualities. The junior male members of the family are employed in taking care of the flock. When a number of them are going in the same direction they mix their flocks together, and each in his turn mutually takes care of the whole flock till evening, when, by a cry peculiar to each goat-herd, his flock separates from the rest, and follows him. He then takes them home, gets them milked, and secures them in the fold. Those which are great favourites are generally taken into the sleeping apartments. The milk must not be allowed to stand till the middle of next day, else it would get quite sour. In order to prevent this catastrophe they either drink it or make butter of it. Their mode of churning is as follows:--
The gourd or calabash, which grows plentifully in these districts, is a plant something similar to
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a melon plant. It's fruit is like a melon, but the inside is bitter. The gourd melons grow to different sizes, so that the natives make dishes and plates out of them, by cutting them into halves. The churn, however, requires a whole melon, and one of the largest is taken for that purpose. After a part of the pith is taken out, it is filled with water, and permitted to stand till the inside is quite rotten. It is then cleaned out, secured into a rope basket, suspended to the roof of one of the rooms, so as it can be reached by a person standing, and there it serves as a churn,--the dairymaid's work being to put the milk into it, and work it to and fro with her hands. No cream is extracted.
The butter is generally used for rubbing their skins; and very little clothing being used, many of them could be seen standing out in the sun like a number of polished statues. After washing themselves with water, they never think that they are complete till they rub some butter on their skins. The dress among the higher classes is a long wide gown, reaching to the ancles, and wide open sleeves, so as not to confine the wearer too much, and sandals on their feet. The lower classes, again, have a long wide plaid, which they tie round their body, and over one of their shoulders, leaving the other quite free; while in length it only reaches to the knees. This forms all their variety of dress.
Their food is entirely confined to the Indian corn, served up in different ways. They seldom
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kill their goats for butcher meat, having a great desire to preserve a large stock.
Having given a short account of the customs of my native country, I shall now relate my own history.
SELF-HISTORY.--YOUTH AND PREMATURE
SLAVERY.
YOUTH is the period in which true happiness is enjoyed. It is the time when all trials and difficulties seem to lie in oblivion; and it is then that all principles can be instilled into the tender mind. The mind in youth is not prejudiced, builds many castles in the air although without any symptoms of ambition, is pleased and always desires to please. It is like the shoot of a tender flower ere its leaves expand. It is the germ on which strong propensities and sentiments are framed. It is in youth that the stronger faculties of the artist, the genius, and the mechanic are pictured. None of these propensities, however, were predominant in my mind while home was my residence. Being the oldest of the boys, my pride was raised to no small degree when I beheld my father preparing a farm for me. This event filled my mind with the grand anticipation of leaving the goats to my brother, who was then beginning to work a little. While my father was making these preparations, I had the constant charge of the goats; and being accompanied by two other boys who resided near
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my father's house, we wandered many miles from home, by which means we acquired an acquaintance with the different districts of the country. 'Twas while in these rambles with my companions that I became the victim of the slaveholder. While tending our flock between two hills, we spied two men shaping their course towards us. They inquired whether we had any goats for them, a term quite common in that country. Our reply was, of course, in the negative; but they merely used this craft in order to deprive us of suspicion. Myself being nearest to them, I was firmly secured in their hands, and forced away whether I would or not.
On showing symptoms of resistance, one of them procured a green twig, and whipped me till the blood was falling in drops from my legs. After proceeding some miles, we came to a house, where I was tied with ropes hand and foot, and laid down to rest. Next morning, before dawn of day, my cruel master took the ropes off my legs, and, setting me on a certain direction, desired me to walk while he followed with a large whip. Terrified out of my judgment, I saw that there was nothing to be done but either do or suffer. I of course chose the former. This was rather a harsh treatment for a child of eight years of age. Commencing before sunrise, we continued our journey till the middle of the day, when we arrived at a village. This village went under the name of Tegla. At the village of Tegla my inhuman master disposed of me, and returned
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home. On entering the house of my new master, what was my astonishment on seeing an old acquaintance there, a girl with whom I had an interview a few weeks previous. She, poor creature, had also fallen into the hands of the enemy only a few days before myself. This girl, whose name was Medina, admonished me on this occasion, telling me to do whatever I was desired, assuring me that the white man would not care for taking our lives, that the killing of us would not cost him a thought.
We were well secured with iron chains on our feet, and were never permitted to go far from the house. We could never fall upon plans for effecting our escape, although we often tried different means for that purpose. One night I managed to get the chains off my feet, and would have escaped had not the fear of being recaptured prevented me. Notwithstanding all the plans which Medina resorted to, she could not get the chains off her feet. A short time after this, a caravan (consisting of merchants and travellers) left the village of Tegla. With this caravan our master joined, and, after a day's journey, we arrived at a small village, where he was disappointed in his object, viz., the disposing of us into another's hands, therefore he had no other recourse but to return to his own country. Arriving at the village, we received the heart-rending intelligence that our friends had been in search of us, and were frustrated, having heard that we were taken to a distant land. Another caravan was soon
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equipped for a farther distance. This was some four day's journey from the village of Tegla, to a large town called Kordofan, under the jurisdiction of the Pacha of Egypt. The first night we pitched our tents at a well of water, not having seen a single house on the whole of our journey. The second day we continued our journey till late at night, when we received the guidance of some light from a distant village, where we arrived and reposed ourselves. This village was called by the natives Albaharr, or, as seen on our maps, Albeit. The inhabitants are a people who might be distinguished among a thousand different nations. Such is their love of jewellery, that they wear rings on their nostrils as well as ears. Instead of horses, or donkeys, or camels, they ride upon bullocks, the noses of which are also adorned with rings, and to these the bridles are tied. We stayed a few days at this place, and shared the unfeigned hospitality of the people, who were uncommonly kind. During our stay here, Medina and I were taken to the camp of the Turks, not far away from the village, where we were put through different exercises. The first thing we were desired to do was to show our tongues, and then our teeth. The rest of our limbs underwent a serious examination also. Having undergone this examination, we were taken back to our lodgings again. The next day our master joined the Turks, who were returning to Kordofan, and by that means ensured our fate of never returning to our native country. In two days we
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reached the point of our destination, and there our master disposed of us to an Arab, with whom we lived but two or three days. From an Arab we fell into the hands of a Turk. My time while with the first three masters was employed doing nothing. The Turkish gentleman found work for every body; and all the testimony I can bear to his good character is, that he was one of the cruelest men in existence.
Being an officer of the rank of an aga, his men suffered many harsh cruelties under him. On one occasion, a soldier having been brought to his house for a small offence, he took the office of corporal; and commanding four men to hold him down, beat the poor man, till the blood was running from his cheeks. The keeper of his camels often suffered in a similar way. My office was what might be called a general house-servant. The duties of waiting the table, washing dishes, making coffee, and waiting for orders, were allotted to me as my share of the work. Medina was made assistant cook for a short time, but I had the disagreeable misfortune to see her sold to another Turk; thus I was left to suffer alone.
Some six months, however, relieved me of my hardships. To mention all the cruelties I suffered at that time, would be quite needless. I will only notify a few of them. My master, on whom I had continually to attend, punished every small fault with great severity. If he called, he said I ought to hear him at whatever distance I might be. At one time, being sent from home by my
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mistress, my master interrogated me on my return with where have you been, and began to thrash me. Self-justification was of no use. No moderate blows did with him, for while he struck one side of my head, he met it at the other side also. I became almost insensible, while the blood was running out of my ears. At another time, having made some coffee by his own orders, I happened to make a few cups more than was required. He said nothing at the time; but after I was in bed, he got hold of a horse whip, and coming upon me unawares, thrashed me till I was quite speechless. I am persuaded he would have killed me had not one of the domestics heard my cries, and come to my rescue. Here I may mention that a very small child can stop a Mahomedan from revenging himself to too great an extent, by taking the whip, or whatever he uses, from him. One of the slaves was the means of preventing my master from whipping me any longer. In Kordofan the houses are all of one storey high. The part in which I lived was chiefly occupied by officers in the Pacha's service. My master was married, had two children, two female slaves, two males, and myself. The other two being grown-up men, were taken out to exercise along with the rest of the soldiers. When coming home from exercise, my master was sure to be heard crying my name a quarter of a mile's distance from the house, at which I had to run out to meet him and carry his sword home. These, and other sufferings of the like nature,
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prepared me for my subsequent career, and fitted me for the journey on the desert. The circumstances which relieved me of my present master were as singular as the many unlooked-for whippings I received. One evening, when the sun was going down, and everything assuming the quietude of an eastern calm, a certain Arab came to our house, with whom I was desired to go and fetch some soap. I left everything behind me, and went on my supposed errand. Having arrived at the man's house, he asked my name, and told me that I was his property. I merely answered his reply by a look, for ere this time I had become quite regardless of my fate. My new master, whose name was Jubalee, was a native of Dongola, and had come to Kordofan on a trading excursion. He was in company with two others of the names of Auchmet and Mahomet from the same town. Mahomet, the youngest of the two, was a cruel monster, torturing and beating the slaves without any occasion. Auchmet was moderate. My master was of a quiet resigned temper, unless too much interfered with, and very seldom whipped any of his slaves. Having gathered six of us, they now thought of starting for their native country; and to this effect preparations were soon made. They procured four camels, a horse, and other necessaries for travelling, and started, shaping their course to the banks of the Nile. Travelling in these eastern countries is attended with many perilous situations, those engaged in it being exposed to
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starvation from want of water, liable to be attacked by beasts which have reliquished their first subordination, and entirely under the mercy of the monsoons.*
* A strong wind which raises the sand, by which means many have been buried alive in the eastern deserts.
Our journey (before reaching the banks of the Nile) occupied ten days. Many were the privations we suffered on our way, sometimes from the excessive heat of the sun, and sometimes from want of water. During the middle of the day, we were so much overpowered by the heat, that we often had to delay our journey. At another time we had to exist a whole day without water, under the following circumstances: The water camel, of which I had a particular charge, was going before all the rest, and, unfortunately came, upon a dead camel lying on the road. The sight and smell of this animal soon spirit-stirred it, and the result was, that it danced and ran through thick and thin till the water bags, which were hanging on each side of the saddle, were destroyed, having come in contact with some wood on the side of the saddle. Fortune, however, had not altogether turned her face from us, for, in the evening, we came to some wells, where we supplied ourselves and rested for the night. From this place we pursued our journey to the banks of the Nile, and pitched our tents in the valley of Senaar, only a short distance from the town. My master left me here with the old man, two
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of the slaves, and a camel. Taking with him Mahomet, and the rest of the travelling appendages, he went to the town of Senaar, and there stayed for about a fortnight. During the whole of my time here, I had very little to occupy me, so I ran about through the different places without the least danger of meeting with a second kidnap. The vale at that time was in its prime, the trees having on their coats of variegated green; the grass, the herbs, and flowers, in full bloom; in short, everything was so beautiful, that nature seemed to contradict the wickedness of the world. Happening one day to go to the river side, I observed something uncommon moving on the water, with some white sheets filled with wind, as I thought. I had a dish in which I intended to have carried some water home, but on seeing this curious spectacle approaching me, I took to my heels, and leaving the dish behind, presented myself almost breathless before the old man. On explaining to him the appearance of the sight I had seen, he reprimanded my silliness, and told me that it was a ship, assuring me that it would injure no person, provided the people on board kept quiet, so I went back for my dish. This was the first time I ever saw a ship. My master arriving from Senaar soon after, we started, with an additional number of merchants from the town, and proceeded to Dongola. These merchants were not possessed of slaves, but had a great number of camels, and horses, and donkeys, thus making a
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formidable caravan. For three or four days we shaped our course along the banks of the Nile, under the direction of one of the native Arabs. At the end of that time, we prepared for a journey on the Libyan desert.
Our Arab guide now left us to pilot ourselves, and returned home. I was entirely deprived of a ride on any of the camels, being engaged in leading my old friend, the water camel, which was now turned into an hospital. One of the female slaves having grown ill with a mortal swelling in her thigh, could not walk, and, in consequence, I had to lead the camel on which she rode for nearly a month while crossing the desert. She grew worse and worse every day till she died, and was buried in the sand, without coffin or anything, while her death was not commemorated by the shedding of a single tear. Such are the horrors of the slave trade. Well do I remember the evening of her death. The sun was going down, the azure sky appeared to witness the end with calmness and composure, while the surrounding aspect threw a deep gloom over all our proceedings. I was thrown far behind the rest of the travellers; my fellow companion in slavery began to totter on her saddle, and death was soon announced by her falling from the camel. She was a native of Durfur,--a woman in the zenith of her life. The death of this unfortunate female put me in permanent possession of the camel during the remainder of the journey. By this time I became a great favourite with my master; and on one occasion
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he broke his walking cane over the back of one of the slaves on account of having taken the chief seat on my camel from me. Constrained by sorrow afterwards, my master desired me not to tell how his cane was broken. From the tediousness of our journey, we were glad to see Old Dongola, which predicted our nearness to the point of our destination. This town is situate on the banks of the Nile, and is distinguished for its ruins. We stayed here a short time to recruit our strength, and then proceeded to New Dongola, along the river's banks. A few days saw us home, and on our arrival, the different masters separated, each taking a share of the spoil with him. Auchmet, the eldest, took two of the slaves and a camel; Jubalee took for his share three of the slaves--one having died in the desert; and Mahomet took the rest of the live stock. I was only a few days with my master at his home when I was purchased by Mahomet's father. Mahomet's father and mother were two aged persons, and wished me to be a companion to them while their son followed his occupation. But their next door neighbour having expressed a desire for me to keep his shop, I was accordingly sold to him. I did not like my new master so well as the two former ones,--he often behaving cruelly to his slaves. I was generally very fortunate in keeping out of the many whippings which the rest received. On taking me to his house, he gave me some meat, and immediately after took me to his shop, about half a
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mile from the house. He was a dealer in all sorts of spices and gums,--the produce of the country. His shop was in one of the Dongola arcades, and was situated between a doctor's and a jeweller's. Besides myself, another young man, of the name of Salama, graced the shop door. Salama and I became great friends, and often went together to play by the water side. After the shop was shut one evening, we traced our steps, as usual, to the river's side, but what was my singular astonishment on perceiving a female at a distance whom I thought I knew. On going up to her, whom should I see but my old friend, Medina. Salama stood quite astonished when he heard her call me her brother. A small explanation, however, soon settled him. Medina took us to her master's house, and introduced us to her fellows, but our time being limited, we had to leave and get home as quick as possible, promising to return and see them again. This was a thing which we never accomplished while together, for Salama was sold soon after. A few days after this event, Salama and I happened to fall in with a pistol and some powder in the shop. Curiosity induced us to load it. Being the first time I had examined a pistol closely, I desired Salama to fire. He went to the window, and putting the mouth of it out to the open air, fired it off, and loaded it again, asking me to fire it off next. Instead of using the same precautions as he did, I fired it off in the shop, which caused a great smell of powder in the arcade. This induced
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the neighbours to investigate every place closely, who found that the greatest smell proceeded from our shop. They accordingly took hold of Salama, and would have thrashed him had he not put the blame upon me. I now took to my heels and ran for it, but my limbs were not sufficient to escape so many pursuers in the arcade; in consequence I was captured, and received such a thrashing as I did not forget in a very short time. Luckily our master was away from the shop at the time of this occurrence. Contrary to our expectations, he only gave a laugh when he was informed of our conduct. Soon after our master found out that it was not adequate to keep two of us in the shop, and accordingly sold my friend, Salama. I was now obliged to deal alone among the spices. I made out to pay another visit to Medina, who always gave me a kind reception, and had a little more time to relate our respective histories. I found that I was with my seventh master, whilst she was only with her fifth. Our time being so uncertain, we always bid each other good bye for ever, and it proved so on this occasion. Two or three days after, my master brought a man to the shop, who carefully scrutinized me after the manner of the slave traders, and then I was desired to follow him as my future owner.
Without taking farewell of my fellow slaves who were at the house, I was obliged to abandon everything and follow him. Hemet Hether (for that was the man's name) was a person of a
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pleasant countenance, a native of Berber, or as it is called by the inhabitants, Barbary. It is a small tract of country lying in the wilds of Upper Egypt, inhabited by a mild race of people, who addict themselves chiefly to agricultural interests. Hemet Hether took me by the hand and led me through the streets of Dongola to the suburbs of the town. We arrived at his brother's house, situate a few miles out of town, where two of his sons were waiting to receive us. I was put into a room where two other slaves were sitting, and with them I soon entered into conversation. The one was a boy the other a girl; the former from Durfur, the latter from Senaar. Our master was merely staying at his brother's for the purpose of gathering slaves, as his home was nearly a month's journey from Dongola, on the way to Cairo, a small village, called by the natives Goortie. Having gathered three of us, he and his sons now thought of going home, and began to prepare accordingly. We started on a morning when the sun was shining on the green fields of corn with bright illumination, and marched along till we found ourselves in a desert country. Before I left Dongola, my old master, Jubalee (having heard that a travelling merchant had bought me), came and gave my character as being an excellent traveller, and mentioned several incidents to ratify that belief on my present master's mind. For this reason I was entrusted with one of the camels. After going through the usual difficulties
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to be expected in the desert, we arrived at Goortie. The many congratulations which my master received on this occasion were indescribable. His wife kissing him, with tears of joy in her eyes, his daughter clinging to his neck, and the neighbours shaking hands with him, all showed friendship in the superlative degree.
Here I write this small poem:--
THO' LOST TO SIGHT, TO MEMORY DEAR.
How can the mother's loving eye
Part with the children whom she bore;
Her sons are called, they'll not deny,
To serve on some far distant shore.
Swift time may soar on lofty wing,
With patience yet she'll stand and bear;
She knows they're gone to serve their king,
"Tho' lost to sight, to memory dear."
How can the loving husband's eye
Look from the wife he holds so dear:
She soon his secrets does descry,
He tells them all without a fear.
But business calls him soon apart,
From her he holds so dear and near;
He near forgets her from his heart,
"Tho' lost to sight, to memory dear."
But who can mark the sacred glance,
Two lovers bear when doom'd to part;
They part for months, for years, perchance,
Far from those scenes which cheer the heart.
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They wait fair fortune's future day,
In hopes to meet some distant year;
Tho' parted far, true love can say,
"Tho' lost to sight, to memory dear."
Let such as court dear friendship's path,
Pass happy days with friendship here;
Let all forget the way to wrath,
In mutual love let all adhere.
Let those who cherish in their heart
The thoughts--"Tho' absent, ever dear,"
Remember that although they part,
"Tho' lost to sight, to memory dear."
The time had not arrived when slave-dealers went to Cairo to dispose of their slaves, in consequence we had to stay at Goortie for three months, during which time I was employed in doing sundry things. First of all, I was sent to live with a friend of my master's, who behaved very kindly to me. Here I had to take care of some cows, while the man's two sons attended to the lands of the farm, which were between three and four miles from the house. About six miles from Goortie, my master married a young woman, with whom I was soon taken to live. In many of the eastern countries, and particularly Egypt, a man is not confined to one wife, but can keep as many as his abilities will allow him. My master's recent marriage was the cause of raising a deal of jealousy on the part of the old one. He chiefly resided at the house he had built for the former, and when the latter met
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him they were sure to quarrel about something or other. On one occasion, being sent with some corn to the old lady's, on a donkey's back, she would not allow me to empty the sacks, so I had to stand for about half a day to await my master's arrival. On his coming up to me, he asked me why I did not empty the sacks? I told him my reason; after which he went into the house, and a quarrel ensued. The neighbours gathered about the house, and tried to prevent the quarrel; but, my master being in a passion, they found great difficulty in getting him quieted. After he had broken a great number of things, they managed to get him out of the house, and I obtained liberty to empty my sacks and return home. My master also returned to his new wife's, and never went back to Goortie, till within a few days of leaving for Cairo. The slave-ship landed in its season at Goortie, and took us on board. We arrived at the first cataracts of the Nile, and it being impracticable for the ship to proceed farther, we had to change our quarters. The masters busied themselves looking out for another ship to contain their menagerie of human beings. For this purpose we had to travel by land, and finally to sleep on land, before embarking again. Our new ship was a small one, and could not contain all our luggage without a crush; in consesequence, some of the slaves sickened, and were paid for their trouble by receiving a good flogging. After a fortnight had elapsed, we landed within a few miles of Cairo, in order to make ourselves
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Page 34
look as fresh as daisies before entering the city. From this place we were made to march in military order. The grown up slaves led the van, and I, along with other young ones, marched in the rear, while our masters kept on the flanks. On reaching the entrance to the royal city, we were all counted by a man appointed for that purpose, who found that there were forty of us and ten masters. As soon as the counting was over, each master took his slaves and separated. Our master took us to an acquaintance of his, where he disposed of us, one after the other, but not before two months elapsed. We were regularly taken and exhibited in the slave market, where purchasers came to pick and choose. The grown up ones soon went off, while the small live stock remained for a long time in the market. A month after, my master shifted to another part of the town, a place near the barracks of Cairo. Here there were several of his countrymen, (under the employ of the Pacha,) whose duty it was to keep the gate of a manufactory of sundry wares. In this place he left me, and went away, but where I could not tell. A week or ten days after he returned for me, and took me to my old quarter, the slave market, where he soon disposed of me. My ninth master was a European gentleman, of the name of P----. With Mr. P---- I only lived a fortnight, when I was dispatched (under charge of a Turk) down to Alexandria. The next master into whose hands I fell was R---- T----, Esq., British Consul in Egypt. Having fallen
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Page 35
into the hands of a British gentleman, I now thought that I was lost, having heard so many Mahommedan prejudices against Christians. Contrary to my expectation, however, I was treated with the greatest clemency, received many indulgences which I never met with before, and what completed my happiness was the pains which Mr. L----, my master's son-in-law, took in learning me to read and write. When he found it impossible to teach me himself, the duty devolved upon Mrs. S----, the housekeeper. I found much gratification in this novel treatment, and expected to know great things by it. Mrs. L., who took great charge of me, never failed in seeing that I was comfortable. While all the African formalities were exchanging for European fashions, four months elapsed, after which the family sailed up the Nile to the first cataracts, taking me, and Mrs. S----, and an Italian servant, of the name of Jacquomo. The first cataracts are about 400 miles from Alexandria. A whole month was spent in going and coming back from the cataracts; and the objects which occupied the particular attention of the family were the ancient buildings then standing in ruins. On the left bank of the Nile, and at some distance from Cairo, the Egyptian pyramids present a huge spectacle, having the appearance of small hills. These and many other edifices were built in the distant ages of antiquity, when the Egyptian monarchy flourished under its native dynasty. It is now a country ruled by a despotic viceroy.
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The native Egyptians are a quiet, inoffensive people, rather darker than the decendants of Ishmael, and still devote their time to learning, not seeming to have forgot the noble propensities of their ancestors. Architecture had been carried to its highest eminence by the Egyptians three thousand years before the Christian era. The ruins are scattered throughout the whole country. There are several old ruins at the cataracts, and these, along with the waterfalls, form the most romantic scenery imaginable. On our way home, the family visited Thebes and other places of antiquity. Arriving at Alexandria, my master, along with Mr. and Mrs. L., soon prepared for another journey. Taking Mr. and Mrs. S---- with them, they took the steamer to Malta. This was the first steam-boat I ever had been in, and was curious to know how the vessel went without sails. I asked one of the sailors, who explained the whole mystery by telling me that it went upon wheels. Five days and five nights on the Mediterranean brought us to Malta--a beautiful island, under the British Government. During our quarantine at Lazarett, my master sent Mr. and Mrs. S---- by a vessel bound for England, while we were confined for three weeks at this place previous to our entering the town. No foreigner is allowed to go to the town of Malta without riding quarantine for a certain length of time. Our time elapsing in this place of confinement, the family went to the town, stayed a short time there, and then set sail for Messina, in Sicily,
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but the sea grew so boisterous that the vessel (which was but a small one) had to return to Malta again. I had fallen asleep during the night, and was not aware of our return till morning. When I went on deck I learned that the family had gone ashore during the night, while the sailors, who were all Maltese, told me that they were desired to remunerate their toils by appropriating me to themselves. I began to cry, and and could not be pacified till they assured me to the contrary. They gave me some breakfast, and two of them (who had received previous instructions) took me to my master.
In a short time after, we again set out to Messina in a larger ship; and, after two days sail, arrived safe at the long-looked-for place. At Messina my master's nephew (Mr. H---- T----) awaited our arrival, and took us to his house. Here we stayed for sometime, and then went to Naples, where my master left Mr. and Mrs. L----, and proceeded to England. Having left Naples in the evening, the Italian steamer sailed the whole night; and next day, by twelve o'clock, landed us at Leghorn, and there we had to fork for our dinner on shore. Although we were taken on board upon condition of getting everything, they played us the same trick at two other places. When the vessel arrived at Genoa, my master betook himself to inland travelling, wishing to cross the continent, and sail over the channel to England. In pursuance of this scheme, he got a carriage from
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Genoa to Milan. In the suburbs of Milan my master was met by Mr. J--, another son-in-law. After staying a short time here, we left for England. Mr. J. also left his family and accompanied my master. We traversed the continent, and parmanently crossed the channel from Rotterdam to London.
Having entered Britain, I shall now celebrate the occasion by writing an ode to the country to which many of my countrymen owe their freedom, and liberty of conscience:--
ODE TO BRITAIN.
Surrounded by the foaming surge,
The Queen of land and sea;
For who can boast of Nelson's arms,
Or Wellington's, as thee.
Britain, thou land of peace and joy,
How strong thy bulwarks are;
Thou standest far above the world,
And that without a par.
All nations do thy seamen fear,
Thy ships they see with awe;
Allegiance, too, and homage pay,
As e'er fair Albion saw.
Thy vet'rans prove a fatal scourge,
To those who thee offend;
To those who court thy shelt'ring arms,
Protection dost extend.
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Page 39
Thou wavest high the flag of fame,
Liberty is thy theme,
And while the exile seeks thy shore,
Salvation dost proclaim.
They hail thee as the stranger's home,
The freedom of the slave;
Thy motto is--"Where'er I go,
"The captive I will save."
The ancient empires, what were they,
When thus compared with thee?
The powers of Media, Greece, and Rome,
Thy fame did never see.
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Page 40
ADDITIONAL POEMS.
THE SKY.
Methinks, when I the world behold,
What things this earth is made to hold,
Creation has not spared her pains,
To show the powers of Him who reigns.
The light blue and transparent sky,
Tells man his mind to lift on high,
And bids him view the ethereal light,
"That beams upon his ravish'd sight."
The sun, by day, with ardent mirth,
Glows on the cold unfeeling earth:
The moon and stars begin their sway,
And shed their light till morning day.
O look to that palacious view,
Which stands in colours red and blue;
Resign thy fate submissively
To Him who lives above the sky.
No human fiends there can we fear;
No earthly foes above that sphere.
But He who reigns in yonder realm
Wields care's crown with a mercy's helm.
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Page 41
BATTLE OF GWALIOR.
'Twas when the shades of ev'ning fell
On India's lofty hills of snow:
That eve the minds will ne'er forget
Of those who have escap'd the blow.
'Twas on that eve that Gough did say,
Prepare to fight whene'er you start,
For we will seize Gwalior's fort:
Maharajpoor shall know we're smart.
As soon's the morn began to dawn
Each soldier stood with sword in hand
Resolved to fight with all his might
Or die upon a foreign land.
In columns three they stood array'd
With all their force to face the foe;
From high Gwalior's fort look'd down,
And threw her balls on them below.
Brave Thacwell stood, and at the head
Of the first column did command,
Valiant, with grace, the second took,
While Dennis at the third did stand.
They fought with might and eager true
For Britain's fame and Britain's name,
Till they beheld Maharajpoor
Invested with a fire and flame.
The guns were then to silence called,
Each man to charge with sword in hand
With bay'nets fix'd they did advance,
And shook Gwalior's fort and land.
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to be expected in the desert, we arrived at Goortie. The many congratulations which my master received on this occasion were indescribable. His wife kissing him, with tears of joy in her eyes, his daughter clinging to his neck, and the neighbours shaking hands with him, all showed friendship in the superlative degree.
Here I write this small poem:--
THO' LOST TO SIGHT, TO MEMORY DEAR.
How can the mother's loving eye
Part with the children whom she bore;
Her sons are called, they'll not deny,
To serve on some far distant shore.
Swift time may soar on lofty wing,
With patience yet she'll stand and bear;
She knows they're gone to serve their king,
"Tho' lost to sight, to memory dear."
How can the loving husband's eye
Look from the wife he holds so dear:
She soon his secrets does descry,
He tells them all without a fear.
But business calls him soon apart,
From her he holds so dear and near;
He near forgets her from his heart,
"Tho' lost to sight, to memory dear."
But who can mark the sacred glance,
Two lovers bear when doom'd to part;
They part for months, for years, perchance,
Far from those scenes which cheer the heart.
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They wait fair fortune's future day,
In hopes to meet some distant year;
Tho' parted far, true love can say,
"Tho' lost to sight, to memory dear."
Let such as court dear friendship's path,
Pass happy days with friendship here;
Let all forget the way to wrath,
In mutual love let all adhere.
Let those who cherish in their heart
The thoughts--"Tho' absent, ever dear,"
Remember that although they part,
"Tho' lost to sight, to memory dear."
The time had not arrived when slave-dealers went to Cairo to dispose of their slaves, in consequence we had to stay at Goortie for three months, during which time I was employed in doing sundry things. First of all, I was sent to live with a friend of my master's, who behaved very kindly to me. Here I had to take care of some cows, while the man's two sons attended to the lands of the farm, which were between three and four miles from the house. About six miles from Goortie, my master married a young woman, with whom I was soon taken to live. In many of the eastern countries, and particularly Egypt, a man is not confined to one wife, but can keep as many as his abilities will allow him. My master's recent marriage was the cause of raising a deal of jealousy on the part of the old one. He chiefly resided at the house he had built for the former, and when the latter met
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Page 33
him they were sure to quarrel about something or other. On one occasion, being sent with some corn to the old lady's, on a donkey's back, she would not allow me to empty the sacks, so I had to stand for about half a day to await my master's arrival. On his coming up to me, he asked me why I did not empty the sacks? I told him my reason; after which he went into the house, and a quarrel ensued. The neighbours gathered about the house, and tried to prevent the quarrel; but, my master being in a passion, they found great difficulty in getting him quieted. After he had broken a great number of things, they managed to get him out of the house, and I obtained liberty to empty my sacks and return home. My master also returned to his new wife's, and never went back to Goortie, till within a few days of leaving for Cairo. The slave-ship landed in its season at Goortie, and took us on board. We arrived at the first cataracts of the Nile, and it being impracticable for the ship to proceed farther, we had to change our quarters. The masters busied themselves looking out for another ship to contain their menagerie of human beings. For this purpose we had to travel by land, and finally to sleep on land, before embarking again. Our new ship was a small one, and could not contain all our luggage without a crush; in consesequence, some of the slaves sickened, and were paid for their trouble by receiving a good flogging. After a fortnight had elapsed, we landed within a few miles of Cairo, in order to make ourselves
--------------------------------------------------------------------------------
Page 34
look as fresh as daisies before entering the city. From this place we were made to march in military order. The grown up slaves led the van, and I, along with other young ones, marched in the rear, while our masters kept on the flanks. On reaching the entrance to the royal city, we were all counted by a man appointed for that purpose, who found that there were forty of us and ten masters. As soon as the counting was over, each master took his slaves and separated. Our master took us to an acquaintance of his, where he disposed of us, one after the other, but not before two months elapsed. We were regularly taken and exhibited in the slave market, where purchasers came to pick and choose. The grown up ones soon went off, while the small live stock remained for a long time in the market. A month after, my master shifted to another part of the town, a place near the barracks of Cairo. Here there were several of his countrymen, (under the employ of the Pacha,) whose duty it was to keep the gate of a manufactory of sundry wares. In this place he left me, and went away, but where I could not tell. A week or ten days after he returned for me, and took me to my old quarter, the slave market, where he soon disposed of me. My ninth master was a European gentleman, of the name of P----. With Mr. P---- I only lived a fortnight, when I was dispatched (under charge of a Turk) down to Alexandria. The next master into whose hands I fell was R---- T----, Esq., British Consul in Egypt. Having fallen
--------------------------------------------------------------------------------
Page 35
into the hands of a British gentleman, I now thought that I was lost, having heard so many Mahommedan prejudices against Christians. Contrary to my expectation, however, I was treated with the greatest clemency, received many indulgences which I never met with before, and what completed my happiness was the pains which Mr. L----, my master's son-in-law, took in learning me to read and write. When he found it impossible to teach me himself, the duty devolved upon Mrs. S----, the housekeeper. I found much gratification in this novel treatment, and expected to know great things by it. Mrs. L., who took great charge of me, never failed in seeing that I was comfortable. While all the African formalities were exchanging for European fashions, four months elapsed, after which the family sailed up the Nile to the first cataracts, taking me, and Mrs. S----, and an Italian servant, of the name of Jacquomo. The first cataracts are about 400 miles from Alexandria. A whole month was spent in going and coming back from the cataracts; and the objects which occupied the particular attention of the family were the ancient buildings then standing in ruins. On the left bank of the Nile, and at some distance from Cairo, the Egyptian pyramids present a huge spectacle, having the appearance of small hills. These and many other edifices were built in the distant ages of antiquity, when the Egyptian monarchy flourished under its native dynasty. It is now a country ruled by a despotic viceroy.
--------------------------------------------------------------------------------
Page 36
The native Egyptians are a quiet, inoffensive people, rather darker than the decendants of Ishmael, and still devote their time to learning, not seeming to have forgot the noble propensities of their ancestors. Architecture had been carried to its highest eminence by the Egyptians three thousand years before the Christian era. The ruins are scattered throughout the whole country. There are several old ruins at the cataracts, and these, along with the waterfalls, form the most romantic scenery imaginable. On our way home, the family visited Thebes and other places of antiquity. Arriving at Alexandria, my master, along with Mr. and Mrs. L., soon prepared for another journey. Taking Mr. and Mrs. S---- with them, they took the steamer to Malta. This was the first steam-boat I ever had been in, and was curious to know how the vessel went without sails. I asked one of the sailors, who explained the whole mystery by telling me that it went upon wheels. Five days and five nights on the Mediterranean brought us to Malta--a beautiful island, under the British Government. During our quarantine at Lazarett, my master sent Mr. and Mrs. S---- by a vessel bound for England, while we were confined for three weeks at this place previous to our entering the town. No foreigner is allowed to go to the town of Malta without riding quarantine for a certain length of time. Our time elapsing in this place of confinement, the family went to the town, stayed a short time there, and then set sail for Messina, in Sicily,
--------------------------------------------------------------------------------
Page 37
but the sea grew so boisterous that the vessel (which was but a small one) had to return to Malta again. I had fallen asleep during the night, and was not aware of our return till morning. When I went on deck I learned that the family had gone ashore during the night, while the sailors, who were all Maltese, told me that they were desired to remunerate their toils by appropriating me to themselves. I began to cry, and and could not be pacified till they assured me to the contrary. They gave me some breakfast, and two of them (who had received previous instructions) took me to my master.
In a short time after, we again set out to Messina in a larger ship; and, after two days sail, arrived safe at the long-looked-for place. At Messina my master's nephew (Mr. H---- T----) awaited our arrival, and took us to his house. Here we stayed for sometime, and then went to Naples, where my master left Mr. and Mrs. L----, and proceeded to England. Having left Naples in the evening, the Italian steamer sailed the whole night; and next day, by twelve o'clock, landed us at Leghorn, and there we had to fork for our dinner on shore. Although we were taken on board upon condition of getting everything, they played us the same trick at two other places. When the vessel arrived at Genoa, my master betook himself to inland travelling, wishing to cross the continent, and sail over the channel to England. In pursuance of this scheme, he got a carriage from
--------------------------------------------------------------------------------
Page 38
Genoa to Milan. In the suburbs of Milan my master was met by Mr. J--, another son-in-law. After staying a short time here, we left for England. Mr. J. also left his family and accompanied my master. We traversed the continent, and parmanently crossed the channel from Rotterdam to London.
Having entered Britain, I shall now celebrate the occasion by writing an ode to the country to which many of my countrymen owe their freedom, and liberty of conscience:--
ODE TO BRITAIN.
Surrounded by the foaming surge,
The Queen of land and sea;
For who can boast of Nelson's arms,
Or Wellington's, as thee.
Britain, thou land of peace and joy,
How strong thy bulwarks are;
Thou standest far above the world,
And that without a par.
All nations do thy seamen fear,
Thy ships they see with awe;
Allegiance, too, and homage pay,
As e'er fair Albion saw.
Thy vet'rans prove a fatal scourge,
To those who thee offend;
To those who court thy shelt'ring arms,
Protection dost extend.
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Page 39
Thou wavest high the flag of fame,
Liberty is thy theme,
And while the exile seeks thy shore,
Salvation dost proclaim.
They hail thee as the stranger's home,
The freedom of the slave;
Thy motto is--"Where'er I go,
"The captive I will save."
The ancient empires, what were they,
When thus compared with thee?
The powers of Media, Greece, and Rome,
Thy fame did never see.
--------------------------------------------------------------------------------
Page 40
ADDITIONAL POEMS.
THE SKY.
Methinks, when I the world behold,
What things this earth is made to hold,
Creation has not spared her pains,
To show the powers of Him who reigns.
The light blue and transparent sky,
Tells man his mind to lift on high,
And bids him view the ethereal light,
"That beams upon his ravish'd sight."
The sun, by day, with ardent mirth,
Glows on the cold unfeeling earth:
The moon and stars begin their sway,
And shed their light till morning day.
O look to that palacious view,
Which stands in colours red and blue;
Resign thy fate submissively
To Him who lives above the sky.
No human fiends there can we fear;
No earthly foes above that sphere.
But He who reigns in yonder realm
Wields care's crown with a mercy's helm.
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Page 41
BATTLE OF GWALIOR.
'Twas when the shades of ev'ning fell
On India's lofty hills of snow:
That eve the minds will ne'er forget
Of those who have escap'd the blow.
'Twas on that eve that Gough did say,
Prepare to fight whene'er you start,
For we will seize Gwalior's fort:
Maharajpoor shall know we're smart.
As soon's the morn began to dawn
Each soldier stood with sword in hand
Resolved to fight with all his might
Or die upon a foreign land.
In columns three they stood array'd
With all their force to face the foe;
From high Gwalior's fort look'd down,
And threw her balls on them below.
Brave Thacwell stood, and at the head
Of the first column did command,
Valiant, with grace, the second took,
While Dennis at the third did stand.
They fought with might and eager true
For Britain's fame and Britain's name,
Till they beheld Maharajpoor
Invested with a fire and flame.
The guns were then to silence called,
Each man to charge with sword in hand
With bay'nets fix'd they did advance,
And shook Gwalior's fort and land.
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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الأساتذة الأفاضل
عبد العاطي
طناش
تحية طيبة
حقيقي هذه فكرة رائعة ان تتم ترجمة هذا الكتاب الهام وكنت قد شرعت في ذلك فعلا ونسبة لكبر حجمه أقترح عليكم تنسيق العمل ونقتسم الصفحات بيننا علي ان نشرع في انزال الجزء المطلوب بعد انتهاء احدنا من الجزء المخصص له حسب العد التنازلي لمنع الخلط في تسلسل الصفحات وهذا هو الكتاب و قد انزلته بصورته الأصلية تسهيلا للمهمة و شكرا لجهدكم
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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Malclom X
You can't hate the Roots of the Tree and not hate the Tree
Why should the black man in America conceren himself since we have been awy from the African Continent for 400 Years why should we conceren ourself what impact those what happend to them have upon us.. first we have to realize that up till 1959 Africa was dominated by the colonial powrs and by the colonial powr of Europe having complete control over Africa they projected the Image of Africa negative they projected Africa always in the negative line Savages Hanipal nothing civillize and outend naturally it is so negative antill it is negative to me and you ..and you begin to hate it we don't want enybody to tell us anything about Africa and muchless to call us African..and in hating Africa and African we are hating ourself without even realize because you can't hate the Roots of the Tree and not hate the Tree.. you can't hate your origin and not endup hating yourself .. you can't hate Africa and not hate yourself and you show me one of those People who have been Brain washed who has a negative attitude towards Africa and I show you one who has a negative attitude towards hemself you can't have a positive attitude towards yourself and a negative attitude towards Africa at the same time
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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بعد إذن أستاذنا عجب الفيا, من بوست له بعنوان نمازج من الأدب الزنجي
اغنيات زنجية
*سوف لن ندرك الاثر الفني والنفسي لهذه الاغنيات الا اذا
قراءناها في سياقها التاريخي ،ايام كان الزنجي
الامريكي لا يزال يكافح لنيل ابسط حقوقه الانسانية
عجب الفيا
* * * *
الزنجي
للشاعر: لانجستون هيوز
ترجمة: علي المك
زنجي انا، اسود مثلما الليل اسود
اسود كاعماق قارتي افريقيا
كنت عبدا
امرني قيصر ان اداوم علي تنظيف
عتبات داره
مسحت حذاء واشنطون
كنت عاملا،
من تحت ساعدي نهضت الاهرام
خلطت المونة لبناية وولويرث
كنت مغنيا
علي طول الطريق من افريقيا الي
جورجيا
حملت اغنيات حزني
صنعت اقاعات رقصي
كنت ضحية
قطع البلجيكيون يدي في الكنغو
ويشنقوني الان في تكساس
زنجي انا
اسود مثلما الليل اسود
اسود كاعماق افريقيا
____________________
انا ايضا
شعر : لانجستون هيوز
ترجمة علي المك
انا ايضا اغني؛امريكا
فانا الشقيق الاسود
آكل في المطبخ
حين ياتيهم زائر
* * *
ولكني اضحك
واكل جيدا
واصير قويا
* * *
وغدا
ساجلس الي المائدة
وحين ياتيهم زائر
لن يجرؤ احد ان يامرني
ان اكل في المطبخ
* * *
والي جانب هذا
سيرون جمالي
وسيخجلون
فانا ايضا،امريكا
______________
الحياة
شعر :بول لورانس دنبار
ترجمة: علي المك
كسرة خبز ومضجع
دقيقة ابتسام،وساعة من البكاء
قدر ضئيل من الفرح
كثير من المشكلات
مقابل كل ضحكة..تتضاعف الاهات
وتلك هي الحياة
كسرة خبز،ومضجع بالحب يسمو
تدفئنا الابتسامة،تنعشنا الدموع
ما احلي الفرح حينما تعقبه الهموم
ما اعظم ان تغلف ضحكاتنا الاهات
وتلك هي الحياة
_____________
*من كتاب -علي المك-نمازج من الادب الزنجي الامريكي
*قسم التاليف والنشر-جامعة الخرطوم-الطبعة الاولي-1970
______________
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عبده عبدالله
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مجموعة الدراسات السودانية - الافريقية (Re: aba)
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الاخوان طناش وخطاب (ابا)وجميع المشاركات والمشاركين
تحية طيبة
طبعا اسمي عادل عبدالعاطي يا طناش؛ والبعض يفضل ان يناديني عادل ؛ والبعض الاخر عبدالعاطي ؛ وكلاهما مقبول عندي
بالنسبة لترجمة الكتاب ؛ فانا معها ؛ ويا ريت لو تعفوني من ترجمة الشعر فهي مجهدة وتحتاج الي ملكات اضافية ؛ ويمكنك يا ابا ان توزع الامر علينا بالتساوي ؛ مع تحديد رقم الصفحات لكل منا
ترجمة الكتاب تحتاج دون شك الي كتابة مقدمة ؛ اذا اردنا نشره ؛ وانا اعتقد ان مادة المقدمة تكتب في هذا البوست ؛ واتمني ان نكتبها كمجموعة ؛؛ وان نتابع العمل بعد ذلك كمجموعة ذات اهتمام بالتراث الفريقي السوداني وقضايا وتاريخه افريقيا ونضال الانسان الافريقي والاسود وتاريخه الخ الخ
لقد كنت دائما اتمني ان يقوم مركز للدراسات الافريقية في السودان ؛ وان يكون من همومه ترجمة وعرض التاريخ والادب والمساهمات العلمية الافريقية في السودان ؛ فنحن بجكم هيمنة اللغة العربية ؛ نتجه دائما شمالا وشرقا ؛ نحو مكونات الثقافة العربية ؛ ونعرف عن الادب العربي القديم والمعاصر وتاريخ البلدان العربية ؛ ما لا يقارن مع معرفتنا بالثقافة الافريقية والادب الافريقي الخ الخ
انني انتهز فرصة هذا البوست ؛ لادعوكم وكل المساهمات والمساهمين ؛ اتكوين مجموعة عمل ؛ نسميها مجموعة الدراسات السودانية -الافريقية ؛ ويكون من مهاماها التالي:
1- ادارة الحوار حول افريقية السودان ؛ وعلاقته بافريقيا ؛ ومكونات الثقافة الافريقية - السودانية
2- ترجمة ونشر المقالات والكتب والدراسات والاعمال الادبية الافريقية الي اللغة العربية ونشرها بالسودان وخارجه
3- كتابة المقالات والدراسات وتنظيم الحوارات حول الادب والتاريخ والواقع الافريقي؛ وزيادة الاهتمام بافريقيا في الفضاء السياسي والفكري والاجتماعي السوداني
4- تشجيع عضوية المجموعة ودعمهم في نشر وتوزيع ونقاش مساهماتهم المتعلقة بالدراسات السودانية - الافريقية
5- توثيق وارشفة الدراسات السودانية - الافريقية والدراسات السوداء ؛ والمساعدة في نشرها وتعميمها والاخبار عنها
ان المجموعة يمكن ان تبدا نشاطها عبر التنسيق عبر الانترنت ؛ وعبر حوارات كهذه ؛ وان تتطور في المستقبل لتنشي مركز دراسات او مركز ثقافي افريقي في الخرطوم ؛ او في اي مدينة سودانية اخري
ما رايكم ؟
عادل
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Re: مجموعة الدراسات السودانية - الافريقية (Re: Abdel Aati)
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أخي عبد العاطي
تحية طيبة
أولا أبدأ بالتعريف بنفسي أسمي خالد الحاج وربما إختلط الأمر عليك لآني توقيعي في البورد كان ينتهي بقصيدة للشاعر خطاب , وأوافقك الرأي فيما يتعلق بالترجمة وبما أن أخونا طناش قد بدأ فليأخذ هو الصفحات الخمس الأولي حتي لا نقطع عليه عمله ولي الصفحات الخمس التي تليها ولك التي تليها ثم يعود الأمر لطناش وهكذا حتي تكتمل صفحات الكتاب الأربعون وبما يختص بالشعر فهذه مسألة تحتاج حقيقة لشاعر ويمكن الطلب هنا من الأساتذة أبكر آدم وود شاموق وبرير المساعدة وما أظنهم يبخلون
ولك عميق تقديري
أبا
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Re: مجموعة الدراسات السودانية - الافريقية (Re: aba)
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الاخ خالد
معذرة علي الخطا في الاسم ؛
وساشرع في الترجمة من يوم الجمعة
اتمني ان يتطوع احد الاهوة الشعراء بالترجمة ؛
كما اتمني من الاخ دينق ان يعطيني رايه بصدد المساهمة في تكوين وعمل مجموعة الدراسات
عادل
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 Re: مجموعة الدراسات السودانية - الافريقية (Re: aba)
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الأعزاء .. أبا .. عادل
هذا بالضبط ما أسعى القيام به منذ فترة طويلة, و قد اتخذت كما ترون خطوات جادة, و رغم أن حصادى كان مثبطا للهمم مقارنة بالمجهود المبذول, الا أنى لن أتخلى عن محاولات رؤية حلمى ماثلا فى قلب الخرطوم. و هو حلم, كما هو واضح من حواراتنا
Deeply Rooted in the "Sudanese" DREAM
و قد كان ينقصنى من يشاركنى الحلم و ها أنا أجدهم, فعليه
1- لنجعل "سليم أغا", بداية تعاوننا فى هذا المجال, و سأجتهد فى الخمس صفحات الأوائل
2- وان لم يحن وقت الأسماء بعد, ولكنى أفضل تسمية نشاطنا
BLACK CONCIOUSNESS
فالوعى الأسود هو الوعى السودانى, عملا بمقولة "استيف بيكو"
Blacks had to improve their own self-image before they could initiate successful mass action
3- فقط, لا أوافق أن نناقش مشروعنا هذا عبر هذا البورد. بالطبع سننشر عملنا فيه, ولكن يجب أن يتم ما عدا ذلك عبر البريد الألكترونى
و هذا عنوانى
[email protected]
و بالتوفيـــــق
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Re: مجموعة الدراسات السودانية - الافريقية (Re: Tanash)
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الاخ طماش
تحية
قد اكون غير متابع ؛ ولذلك يا ريت لو قمت باخباري عن مافعلته في هذا الجانب ؛ وماذا كانت المعوقات
الوعي الاسود عنوان جميل ؛ ولكن هل يغطي كل مجالات اهتمامنا ؛ وهل يعبر عن مضمون كل الدراسات الافرقية والسودانوافريقية والافروامريكية ؛ اي ما يطلق عليه باختصار تسمية الدراسات السوداء ؟
فلنواصل الحوار عبر الايميل ؛ وليرسل الاخ خالد -ابا- ايميله ؛ وفي رايي ضروري من دعوة الاخ بشاشا من البورد الاخر ؛ فله مواقف وقراءات سودانو-افريقية تستحق الاهتمام ؛ اذا كان احدكما يعرفه
[email protected]
[email protected]
عادل
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Re: مجموعة الدراسات السودانية - الافريقية (Re: aba)
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الأعزاء .. أبا . عادل
رجاء موافاتى برأيكم فى مستوى وصلاحية هذه الترجمة من الصفحات الأولى لكتاب "سليم". هذا و قد وضعت خطوط تحت الجمل التى أشعر أننى قد أخفقت فى ترجمتها بصورة صحيحة, حتى نقرر ما اذا كان من المفيد استمرارى فى هذا العمل أم استبدالى بمن هو أفضل
نص الترجمة الإهــــــــــــــــــــــــــــــداء
الى السيدة / ثيربيرن
مورتل: يونيو 1846
سيدتي .. بعد كتابتي رواية قصيرة لبعض الأحداث ذات الصلة بسيرة حياتي, أجد نفسي مدينا لك لما بذلتيه من جهود و اهتمام فى تعليمي, و الذي به قد تم إخراجي من ظلمات إفريقيا الى نور المعرفة و حياة الدعة الاجتماعية المتحضرة. طوال عشرة أعوام, و حتى اليوم, ظللت أتلمس اهتمامك اللامحدود فى دعم تعليمي, الذي ارتقى بمستواي الى مراحل أعلى بكثير من مستوى أهل بلادي المساكين, اللذين ما زالت عقولهم يعميها غبار الأكاذيب. فإلى من أنسب عملي هذا, إذا لم أنسبه الى راعية تعليمي ؟ و إلى من أهدى هذه الأحداث, إذا لم أهديها الى وصى طفولتي ؟ نعم .., سيدتي, إليك, و إليك وحدك, أعترف الآن بفضلك على فيما أتمتع به من مزايا. فرغم بعد الشقة عن عشيرتي و صلاتي .. و رغم بعدى عن اهتمام و رعاية أمي .. فلقد وجدت فيك, سيدتي, البديل الطبيعي الحقيقي لاحتياجاتي تلك. لقد لمست طيبتك فى ابتعاثى الى المدرسة, و فى وضعك إياي بين يدي أحد اللذين انصب جل اهتمامهم فى تعليم اليافعين كيف يحررون أفكارهم. و فى كل الأحوال, مهما أسهبت لن أستطيع إيفائك حقك, و كل ما أتمناه أن تجعل نصائحك منى حصينا منيعا, حينما أواجه هجوم انتقادات الحاقدين المنتشرين فى العالم, و ما أكثرهم.
لي الشرف .. سيدتي
أن أكون خادمك المطيع
سليم أغا
النص المترجم
DEDICATION.
TO MRS. THURBURN.
MURTLE, June, 1846.
MADAM,--Having written a short account of some incidents connected with my life, I return my grateful and sincere thanks to you for the great interest you have taken in my education, by which means I have been brought from African darkness to a knowledge of the comforts of a civilized and social life. Hitherto, for these ten years, I have experienced your benevolent care and tuition, and have been elevated far above many of my poor countrymen, whose minds are lying with the dust. To whom should I ascribe this work, if not to the patroness of my education? To whom should I dedicate these incidents, if not to the guardian of my younger years? Yes, Madam; to you, and to you alone, I now acknowledge my gratitude for the many benefits which I enjoy. Although far distant from kindred and relations--although far from the care of an overlooking mother--I have found in you, Madam,
Page iv
a truly good substitute for these wants. I have experienced your goodness in sending me to school, and putting me in the hands of one whose whole interest was absorbed in teaching the young idea how to shoot. In whatever circumstances my lot may be cast, I hope your private admonitions will render me impregnable when attacked by the many vices prevalent in the world.
I have the honour to be,
MADAM,
Your most obedt. Servant,
SELIM AGA.
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Re: مجموعة الدراسات السودانية - الافريقية (Re: Tanash)
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أخي طناش
تحياتي
أتفهم تخوفك وهو تخوف الحريص علي نقل المعلومة بصورتها المثلي ولكن ما قمت به هنا أكثر من جيد فلا تقطع إسترسالك وتذكر أنه موضوع مطروح للبحث وقد تكون أخطأنا إن وجدت مدخل لإثرائه بالنقاش
وتشكر
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 Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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الأخ خالد وعادل ودينق وطناش والجميع
لقد استمتعت بسماع خطبة مارتن لوثر كينغ جونيور.. ومن المثير أن اليوم 28 أغسطس يوافق بالضبط الذكرى الأربعين لتلك المسيرة الشهيرة التي ألقيت فيها تلك الخطبة التاريخية العظيمة..
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: aba)
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"I HAVE A DREAM"
الأعزاء عادل وطناش
لا تنسوني معكم في ذلك العمل الرائع الذي انتم بصدده.. عادل تعرف ايميلي..
بالأمس شاهدت فيلما بمناسبة ذكرى مسيرة الحقوق المدنية الشهيرة.. كان بعنوان "قصة روزا باركس.. الطريق إلى الحرية" عن سيدة رفضت التخلى عن مقعدها في الاتوبيس لرجل أبيض...
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Re: مارتن لوثر كنج جونير( مناضل في الخاطر).. (Re: Abdel Aati)
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بعد الانتهاء من ترجمة الاهداء و المقدمة من كتاب "سليم أغا", أدركت أن "سليم" - لو كان شخصية حقيقية - هو نموذج "طيب!" لما يدعوه "سود" أمريكا و الكاريبيان بال
White Minded
على وزن
ِArabnized or Arabsized
حالنا نحن "شمالييى" السودان!!؟
فقد نجحت هذه المدعوة "ثيربيرن", فى قولبته تماما, وهو سعيد بذلك!!؟. و أيضا أدركت أن "البيض" يقومون بهذه القولبة لهدف واحد هو التخلص من شعورهم بالذنب لما ارتكبوه من جريمة فى حق "الأسود". و ليحققوا غايتهم هذه يعملون فى جهتين
1- توفير قدر من التعليم والعيش الكريم للشخص المعنى, فيصبح ممتنا لهم
2- و انتزاع اعتراف من هذا الشخص, يؤكد أن حاله الآن أفضل مما لو ترك مع أهله فى أفريقيا. و بالتالى تصبح عملية الاسترقاق - ونظرية عبء الرجل الأبيض - من أعمال الخير اذ هكذا يقر المسترقون
و تهنأ بذلك نفوس "البيض" الملطخة بجريمة الرق, فقد برأت ضمائرهم, ولم يبقى لهم سوى انتظار مكافأة الرب, والاستمتاع بنعيم الآخرة
يجب الاهتمام بمقدمة قوية و شاملة, والا سيضيع مجهود ترجمتنا سدى !!؟
(عدل بواسطة Tanash on 08-31-2003, 06:18 PM)
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aba
Tanash
Deng
Raja
Modic
Abdel Aati
Yasir Elsharif
Rawia
فيس بوك
تويتر
انستقرام
يوتيوب
بنتيريست