To Kill an African: (To own him he must be lured, deceived, tamed and then shackled.)

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To most former enslaved women, expectations of social mobility were impracticable. In contrast, pensions and land were tangible resources that could supply them with autonomy and possible social mobility. Influenced by Marcus Garvey she became a prominent, black nationalist, Pan-Africanist, and civil rights activist. In , Moore saw the approach of the one hundredth anniversary of the Emancipation Proclamation of as an occasion to discuss the legacies of slavery.

She also authored a booklet underscoring that slaves provided dozens of years of unpaid work to slave owners. She emphasized the horrors of lynching, segregation, disfranchisement, raping, and police brutality. Yet, the litigation was not successful. In later years, Moore continued participating in organizations defending reparations for slavery. She made her last public appearance at her late nineties during the Million Man March held in Washington DC in October , when she still called for reparations.

Years marking commemorative dates associated with slavery favor the rise of demands of reparations. This year marks the fourth hundredth anniversary of the landing of the first enslaved Africans in Virginia. For potential presidential candidates, the debate on reparations is an opportunity to gain the black vote. Ana Lucia Araujo is a historian and professor at Howard University.

Original Post by History News Network. There will be a free screening at the University of North Texas February Students at Georgetown University voted on Thursday to increase their tuition to benefit descendants of the enslaved Africans that the Jesuits who ran the school sold nearly two centuries ago to secure its financial future. The fund they voted to create would represent the first instance of reparations for slavery by a prominent American organization. A article in The New York Times described the sale by what was then Georgetown College, the premier Catholic institution of higher learning in America at the time.

Thomas, a psychology major, is descended from slaves who were part of the sale. Georgetown University agreed in to give admissions preference to descendants of the slaves; Mr. Thomas was one of the first to be admitted under the policy. The school also formally apologized for its role in slavery, and has renamed two buildings on its campus to acknowledge the lives of slaves; one is now named for Isaac Hawkins, the first person listed in the sale. Thomas said. I still remember my reaction when I first heard what happened to Thabo.

It was , late in the season. When I woke up the next morning, our team group text was going nuts. Details were still hazy, but guys were saying, Thabo hurt his leg? During an arrest? Wait — he spent the night in jail?! Everyone was pretty upset and confused. He was my go-to teammate to talk with about stuff beyond the basketball world. He spoke three languages! They lived together in South Africa before Thabo was born, then left because of apartheid.

We respected each other. We were cool, you know? Anyway — on the morning I found out that Thabo had been arrested, want to know what my first thought was? About my friend and teammate? My first thought was: What was Thabo doing out at a club on a back-to-back?? Not, What happened during the arrest?? Not, Something seems off with this story. Nothing like that. I sort of blamed Thabo.

Not unless I was doing something wrong. A few months later, a jury found Thabo not guilty on all charges. And then the story just sort of….. It fell away from the news. Thabo had surgery and went through rehab. Pretty soon, another NBA season began — and we were back on the court again. A few weeks ago, something happened at a Jazz home game that brought back many of those old questions. Maybe you saw it: We were playing against the Thunder, and Russell Westbrook and a fan in the crowd exchanged words during the game.

Then, after the game, one of our reporters asked me for my response to what had gone down between Russ and the fan. He gets into it with the crowd a lot. Of course, the full story came out later that night. What actually happened was that a fan had said some really ugly things at close range to Russ. Russ had then responded. One teammate talked about how his mom had called him right after the game, concerned for his safety in SLC.

I looked over at him, and remembered his night in NYC. Everyone was upset. But there was another emotion in the room that day, one that was harder to put a finger on. It was almost like….. Guys were just sick and tired of it all. It was about more than that. It was about what it means just to exist right now — as a person of color in a mostly white space. I think my teammates and I all felt it was a step in the right direction. Which of course means that on the flip side, I could just as easily opt out of it.

In other words, I can say every right thing in the world: I can voice my solidarity with Russ after what happened in Utah.


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I can evolve my position on what happened to Thabo in New York. But I can also fade into the crowd, and my face can blend in with the faces of those hecklers, any time I want. I realize that now. And I know I have to do better. In my community? In this country? And I have to support policies that do the same. And I think the standard that we have to hold ourselves to, in this crucial moment…..

We have to be active. When it comes to racism in America, I think that guilt and responsibility tend to be seen as more or less the same thing. And that those differences come from an ugly history….. And I was safe on the court that one night in Utah. But as disgraceful as it is that we have to deal with racist hecklers in NBA arenas in ? Because at least in those cases, the racism is loud and clear.

The kind that almost hides itself in plain view. But in private? People of color, they built this league. People of color have made this league into what it is today. And I mean actively support them? Usually, I just ignore them. The fact that black Americans are more than twice as likely to live in poverty as white Americans is wrong. The fact that black unemployment rates nationally are double that of overall unemployment rates is wrong.

The fact that black imprisonment rates for drug charges are almost six times higher nationally than white imprisonment rates for drug charges is wrong. The fact that black Americans own approximately one-tenth of the wealth that white Americans own is wrong. The fact that inequality is built so deeply into so many of our most trusted institutions is wrong. But if you do want to know something?

Know I believe that. Know that about me. Know that I believe this matters. Originally posted by Kyle Korver on theplayerstribune. The debate on when it is relevant to apologize and pay reparations for misdeeds and human rights violations tells us that the past is never dead. And last week the prime minister of Belgium apologized in Parliament for the kidnapping, deportation and forced adoption of thousands of children born to mixed-race couples in its former African colonies.

National apologies for misdeeds, crimes and odious behavior are not new. The reparations debate in the United States continues. A bill known as H. It called for a formal study of the impact of slavery on African-Americans living today and the development of a proposal for reparations, among other things. The bill was reintroduced this year by Representative Sheila Jackson Lee. The past five centuries of world history have featured conquests, plunder, torture, genocide, slavery, occupation and worse.

The trend toward asking forgiveness and making reparations is overall a good thing. It acknowledges history while pointing a way forward, whether it be consolidating a national identity in Mexico, apologizing for atrocious colonial misdeeds in Africa or addressing inequality between blacks and whites in America. The Mexican case is especially complicated. Several polls showed Mexicans disagreed on Mr. Historians also made several points against his stance. Then they recalled that the Aztecs were no choir children: They resorted to cannibalism, human sacrifice, local wars to subjugate other peoples and violent repression of their enemies.

Finally, and most important, they noted that Mexicans have always held an ambivalent position on their own national identity. The official narrative for more than a century now in Mexico is that it is the mestizo country par excellence. However violent their encounter may have been, and acknowledging the brutal nature of the conquest, Mexicans seem to prefer to let sleeping dogs lie. There are myriad things to fix in Mexico, but discrimination by mestizos against mestizos is not one of them. The apology he demanded was immediately rejected by the government in Madrid, and in all likelihood, the entire affair will fade away.

Mexico does not need an apology, because it has no conflict with Spain today. But beyond the Mexican populist gesture, and the debates in the United States, Europe and Canada, however, lies a conversation waiting to be held. There are challenges for other peoples and groups that require atonement or forgiveness in order to be addressed. In some cases, it can make an enormous difference, as with African-Americans, race and slavery in the United States.

In others, it can disentangle complicated questions of national identity and victimization, as in Mexico. Reparations may be ultimately relevant only in some cases. But history is always relevant. Originally post by Jorge G. As this presidential campaign season gets under way, the racial wealth gap is getting a fair amount of attention. African-Americans typically have about one-tenth the wealth of whites. Kamala Harris and Elizabeth Warren have supported the idea of reparations for the descendants of slaves to rectify this massive inequality born out of an unspeakable historic injustice.

A new paper from researchers at the Cleveland Federal Reserve now argues that almost all of the wealth gap between African-Americans and whites is driven by the racial income gap — African-Americans earning about half of what whites earn. The paper concludes by arguing that addressing the racial wealth gap would require focusing on fixing the racial income gap. The single focus on income as the driver of racial wealth inequality rests on a model that strips away all of the systematic biases that result in lower incomes for African-Americans.

Many of these directly relate to the racial wealth gap and the policy biases that favor whites. After all, income builds wealth, but wealth also generates future incomes and systematic obstacles in building enough wealth hold back African-Americans from getting a fair shot at equal pay. Focusing then only on income ignores the real importance of enacting policies that can quickly close the racial wealth gap, such as reparations. The factors contributing to the racial wealth gap are multitude and their interplay is complex and differs from community to community, from time period to time period.

It is virtually impossible to identify one single leading cause for the massive racial wealth gap. Earning the same money as whites then requires African-Americans to have more wealth to begin with than is currently the case, so that they can actually catch up to whites. These include, but are not limited to the quality of neighborhoods, schools and colleges. More wealth will allow people to move to better schools, to send their children to better schools, and to support their college education. Many African-Americans do not have these choices because of a lack of wealth.

They then cannot gain the income that would give them and their children the same opportunities as whites have. Additional policy interventions need to occur to make sure that when African-Americans have the same amount of income, they can also build the same amount of wealth as whites. The evidence shows that at comparable income and education levels, for instance, African-Americans have systematically much less wealth than whites.

The link between higher earnings and more wealth needs to be the same for African-Americans as for whites and that means eliminating systematic biases in housing, mortgage, credit, labor markets and education to begin with. For instance, even when African-Americans enjoy the same opportunities at an education, they often face systematic obstacles in the labor market, which means lower earnings and fewer benefits. A college education for African-Americans still goes along with lower earnings, more unemployment and less wealth than is the case for whites.

Systematic obstacles such as outright discrimination, mass incarceration, occupational steering and residential segregation cost African-Americans income right now. Several of these obstacles can be overcome with more wealth that would allow people to move to safer, more diverse neighborhoods, to access similar education opportunities, among other changes. Policymakers need to consider the challenges of shrinking the racial wealth gap comprehensively.

There is no single driver of this gap, but a system that is still heavily stacked against African-Americans. This just underscores that the massive systematic historic and current hurdles for African-Americans to get ahead will not go away by themselves. Because there are many factors at play here and because this injustice has gone for far too long, addressing wealth inequality will require a large and expeditious approach to fix it. Such a comprehensive approach will likely have to include large-scale reparations for past injustices in some form as an approach to shrink the wealth gap in a meaningful way.

The alternative is the continuation of piece meal, gradual approaches that have not made a dent in the racial wealth gap. Original Post on Forbes. WHEREAS, the General Conference acknowledges and profoundly regrets the massive human suffering and the tragic plight of millions of men, women, and children caused by slavery and the transatlantic slave trade; and. WHEREAS, at the conclusion of the Civil War, the plan for the economic redistribution of land and resources on behalf of the former slaves of the Confederacy was never enacted; and.

WHEREAS, the failure to distribute land prevented newly freed Blacks from achieving true autonomy and made their civil and political rights all but meaningless; and. WHEREAS, justice requires that African American descendants of the transatlantic slave trade be assured of having access to effective and appropriate protection and remedies, including the right to seek just and adequate reparation or satisfaction for the legacy of damages, consequent structures of racism and racial discrimination suffered as a result of the slave trade; and.

Used by permission. Originally posted by UMC. Albert Mohler Jr. The faculty opposed racial equality after Emancipation and advocated for the maintenance of white political control and against extending suffrage to African Americans, the report said. At colleges across the country, protesters have toppled some Confederate monuments, while other statues remain the subjects of fierce debate.

We knew there was involvement. The SBC is now the largest Protestant denomination in the country, with over 15 million members. What does matter, the experts said, are the actions the seminary takes from here and whether it makes reparations. Jemar Tisby, a historian who writes about race and Christianity, said he expects many white Evangelicals will push back on the report by saying the seminary is being divisive and re-litigating its past. Critics and other observers said the Southern Baptist Convention for too long has been hesitant to take full ownership of its past, for decades framing its split with northern Baptists as one over theological differences, not slavery.

The Louisville school began admitting black students to degree programs in and fully integrated 11 years later. Martin Luther King Jr. In , the Southern Baptist Convention adopted a resolution stating its explicit connection to slavery:. We knew, and we could not fail to know, that slavery and deep racism were in the story. The denomination has focused in recent years on efforts toward racial reconciliation and progress. In , it elected its first African American president, Fred Luter.

About 3, pastors and lay leaders showed up. The group voted at its annual meeting in to condemn the known as the alt-right — which seeks a whites-only state — but only after it faced backlash to an earlier decision not to vote on the issue. The same year, a professor at a different Southern Baptist seminary posted to Twitter a photo appearing to show five white professors posing in hoodies and gold chains, with some pointing their fingers like guns. Barry McCarty, a professor of preaching and rhetoric at Southwestern Baptist Theological Seminary in Texas, later posted that the photo was meant to be a send-off for a professor who occasionally raps.

Originally posted via The Washington Post. What divides the races in America, says Drake University ethicist Jennifer Harvey, is not the failure to embrace differences but the failure of white Americans to repent and repair the sins of the past. The book, said the Rev. In all of our mainline traditions, we have deeply institutionalized racism.

We have to willingly give up power in order to equal the playing field. Photo courtesy of Jennifer Harvey. On Saturday Nov. Angela Shepherd, the diocesan canon for mission. Harvey said this history, beginning in slavery and Jim Crow and continuing with poor, underfunded pubic schools for minority children, has stalled well-intentioned efforts at reconciliation since the Rev. We have no right to surprise. Harvey said demands for reparations drove white Christians out of the civil rights movement.

With a Ph. Harvey resists specifying what form reparations might take, saying that should come from the wounded parties. She points to the National Coalition of Blacks for Reparations in America, which calls for cash, land, economic development, scholarships and policy changes ensuring equitable treatment in criminal justice, health care and financial systems. What we do very well in church is talk a thing to death. Reparations has been a concept debated as far back as emancipation.

Founders Rev. Dawn Riley Duval and Rev. The mystery benefactor ended up being a graduate student. The donor asked Colorado Public Radio News not to use their name or identifying information in order to keep the focus on Soul2Soul and their racial injustice workshops for people of faith. She had delved deep into her family tree for a class assignment.

Even after emancipation, Alice stayed. This revelation came four years after her father passed away, leaving her an inheritance that presented a challenge. She wanted to do some good with it. Her teacher mentioned Soul2Soul, which clicked instantly — Revs. She quietly made the donation, and figured that was that. But the reverends reached out, wanting to know more. It was something I had gotten through Alice, or partially through Alice. Riley Duval said reparations are an important part of healing racial wounds in America.

Riley Duval said the money has been a huge boon to Soul2Soul sisters, allowing them to beef up their staff. She found a small, old book that was still well-preserved. Dula opened it to find inventories of slaves, hundreds of them, with their individual monetary worths listed. She did more research, and counted more than enslaved people who were considered the property of her ancestors. She joined a national group called Coming to the Table which connects descendents of enslaved people with descendents of slaveholders.

Dula also established a scholarship fund for students who wish to study political science or law, restricted only to black applicants. She teaches us that voodoo was used as a means, during slavery, for slaves to break free from the slave master. When the slave wanted to break free from the master, the only way to get out a lot of times was to die. Excerpt from Hollywood Forever. This is not life! This is death disguised as life. I know what life is. It seems the evidence is everywhere. We earn our continued oppression day by day, labor for it. And then one day we kneel for the national anthem before a football game and this is protest?

But to have been seduced into acting as agents of our own devolution as a people, we had to be given words, phrases, an entire syntax and meaning factory and way of moving through space and time, in the service of that steady diminishing. Where do those words hide or how are they glorified or embedded in common action so deeply that we miss them? How did we manage to become so disembodied that we lost track of what life is? Henrietta Lacks was a cervical cancer patient at Johns Hopkins hospital when she unwittingly became the queen mother of stem cell research. Without any informed consent, her cancer cells were cloned and survived the arduous cloning process.

For years researches had been trying to clone the cells of white men and women, and failing. It was discovered that the cells of black people are so resilient that, even when cancerous, they can survive the cloning process and replicate interminably. After her cell line, deemed the Immortal Cell Line, was successfully cloned in , its traces became staples in cosmetics, household products, and all areas of medical research. In order to patent a semi biological substance, it must derive from cloned not original cells, so yet another form of free labor was born in this transaction.

Her family has not been paid for the secret harvesting of her cells that continues today as an open secret. It never bows….

After having been abducted and transported across the Atlantic at manifold angles and velocities, and upon arrival on the auction block and then at the miserable slave quarters on their respective plantations, African men and women refused to eat the food they were given by their cannibal captors.

Scraps of dead animal flesh, meals of blood and starch, were bitterly, indifferently, refused. Hunger strikes are among the most natural responses humans have to trauma; they reflect the integrity of our impulse to heal. When you are sick, or made sick by circumstance, food only deepens the illness, and codes itself with the suffering one is enduring while eating, becomes about emotions more than nourishment, and negative, desperate emotions at that, the opposite of its purpose in nature.

When lost, the prophets fasted, when ecstatic, the prophets fasted, when suffering, the prophets fasted; feasting was the symbolic exception. But Africans had been stolen and tortured at sea only so they could provide the free labor that would build and sustain the parasitic economies of the Americas, so starving themselves was not an option for their captors. The mentally ill plantation owners had discovered the boundaries of their persuasion, and had to return to Africa for Okra and fonio, wild rice, greens, whole indigenous uncultivated foods and herbs, to keep their human capital from starving.

Who would relate to one another using those tastes as their foundation. Around this same time degenerative diseases sprung up in the African slaves, who were slowly becoming American in culture and psychology. And doctors purchased some slave solely to test new surgeries and medicines on them with no thought of anesthesia or side effects. Even the quality of sunlight in North America contributes to the undermining of black bodies.

It is unlike the light in West Africa, or near the equator. The UVB rays needed to melinate bodies and to produce adequate amounts of vitamin D only hit North America with the exception of Florida, Georgia, and Southern California between April to September, from to in the afternoon, and are only absorbed if you are 60 percent naked in those places at those times, and not overly calcified with dairy and other toxins. And yet with all of this working against most of us, the immortal cell line comes from a black woman who had cancer.

A self-taught black man and master herbalist from Honduras cured dozens of AIDS patients in the s, removing all traces of the disease in them, and most all other diseases he was asked to help heal, by first declaring them non-existent, figments of our covetous western thinking, and then weaning his patients off of all that slave food and the slave mentality that came with it. He was mysteriously arrested and killed for his work, along with more than 50 additional holistic practitioners just this year.

Light and sound are our first nutrients and all true food and water is just different densities and frequencies of light and sound translated into electromagnetic energy and given form and lifeforce by its own unique dynamic between electricity and magnetism. We know that this planet is not our home, nor this country, that we are diaspora here, and that on every level we are the custodians nonetheless. Normativity will not save us. Why are we destiny? Because we know what life is. We know what light is. The history of the West is the history of everyone but black people, realizing that we are its most valuable resource, that our bodies are superhuman conductors, our hearts, brilliant minds, and our language visceral and poetic even when used absentmindedly.

Melanin is a technology that renders the black body masterful but can also turn on it if not acknowledged. Without adequate light and proper sounds you can turn a nation of demi-gods into demons against their own selves. The soil in the west also lacks the minerals needed to compensate for the poor quality of light and the dismal acoustics here.

If we wanted to, we could run the world, the world runs on our vibrations, just look at the dominant images and listen to the universal music. At the early antebellum picnics we were lynched cooked, and eaten. Which is why the mummies were missing. They ate them all. Now we love bbq too. But what does any of this have to do with poetry?

The grammar of blackness in the West must be ruthlessly examined from within, on a cellular, molecular level, and reconfigured, if we are to move from signifying the tragic and soulful beauty of an oppressed group of electric spirits, to signifying the triumph of organic power and talent over the weaker but much more evil force that has been out to contain and exploit it for centuries. The very desire to contain and oppress is a sign of internal weakness. Perhaps if we stop trying to seduce white America and its sad satellites, we will gain the courage to act worthy of ourselves and of our superconductor immortal cells and the healers who give their lives to remind us of our greatness from musicians to herbalists to poets to mothers.

Know thyself. Know how what you do with your body affects it, how what you put into your body instructs it to behave. And how those instructions become in our poems. Fetishized melancholy, willful forgetting, shadows of the show lights of the new curfew, shoals of our lost knowledge returning. Reparations begin in the body , and that is where our poems must begin; our poems must teach us new ways to use our bodies, must watch with us and walk with us and burst through us as new light, even if it hurts, even if it means we have to relearn self-love through the eyes of a truer more unified self.

Korrine Gaines is huddled in a pool of her own blood after having been shot by a Baltimore cop, and instructs her five-year-old son to keep filming, while Mary J. On 59th and Columbus, Judith Jamison is instructing an Ailey principal dancer how to cry without tears , in your torso, from the womb, in the place where mourning shifts from vengeful to detoxifying and even becomes a kind of forgiveness of self. Regenerative sorrow. Until now we have survived by denying our physical otherness or asserting it so aggressively it becomes parody, we have tried to fit into a context whose first intention is to extort us in every way possible, we have praised invisibility as a skill and perhaps felt guilty for being great on our own terms, gone deaf to those terms and yearnings.

Our bodies, and how we use them, are testaments to how we use language both on and off the page. Poetry is the space wherein the facts we learn through true study and understanding of self can perform as archetypes and symbols and syncopation, so that these hard facts are easier to bear, but it is not a space we should use to escape the facts of our essence or our condition. If you ignore what happens to your body, what is happening to black bodies everywhere, your poems will ignore you back and lack the resonance we need from them to free ourselves or become our true selves again.

But how do we remain that present without putting our bodies in danger or under scrutiny in order to reclaim their richest language? Originally Posted by Poetry Foundation. Julia Leakes yearned to be reunited with her family. In , her two sisters showed up for sale along with her thirteen nieces and nephews in Lawrence County, Mississippi. Julia used all the political capital an enslaved woman could muster to negotiate the sale of her loved ones to her owner, Stephen A.

Unfortunately, things went from bad to worse for Julia. The University of Chicago does not exist apart from Julia Leakes and the suffering of her family—it exists because of them. Between and , the labor and capital that Douglas extracted from his slaves catapulted his political career and his personal fortune. In short, the University of Chicago owes it entire presence to its past with slavery.

When we began this project, we assumed that the University of Chicago was a postemancipation institution. Boyer convincingly makes this case. What he seems to have missed, however, was that this pre-Civil War founding also came with a founding slaveholder who endures to this day—haunting the halls of the Hutchinson Commons. Many elite colleges and universities have deep roots in American slavery. Many also owe their large endowments to the financial legacy of the slave economy. These schools continue to leverage these endowments to develop and recruit talented faculty and students, build up the physical plant, and maintain their global reputations in the marketplace of ideas.

Once a school comes to grips with its historical ties to chattel slavery, however, what is its next step? Many may argue that Georgetown University might provide a useful but incomplete starting point for the University of Chicago. Both schools are located in urban environments with a large African American population.

Both are endowed with lots of money. Under the aegis of the Georgetown Slavery, Memory and Reconciliation committee, Georgetown has also publicly wrestled with the question of what it owes the descendants of the enslaved. Georgetown has decided that there is not a statute of limitations on slavery , and that to reckon with the past they had to engage historically. In addition to these measures, the university will offer the descendants of enslaved African Americans sold by its friars preferential treatment in admissions similar to the boost that so-called legacy students already receive.

It will also rename two campus buildings in honor of African Americans—one an educator and another one of the enslaved who made the university a financial possibility. But is this enough? Perhaps, instead, the University of Chicago can find a way to look beyond Georgetown and what many have rightly criticized as its self-congratulatory, self-serving, and extremely limited program. Chicago , like Washington D. Establishing an African American Studies department should be a no-brainer. So, too, should be a concerted effort to recruit and develop faculty of color while vigorously recruiting and mentoring underrepresented students to attend the university.

But this should happen anyway. Maybe a further step would be to encourage the University to build more deeply upon the community-based efforts it is already engaging in. These include the UChicago Promise program, which provides enrichment programs for talented but under-served public school students.

There is also the Chicago Public Schools Educators Award Scholarship —a full scholarship to attend the University for the children of educators in the Chicago Public Schools—which should be broadly promoted and expanded. But, again, this is already happening as it should. Here we must return to Julie and the enslaved peoples of the Douglas plantation. Any program of reparations must begin with them and their descendants. Reparations that flow back to the university itself either in the form of goodwill or an improved campus experience are not reparations.

This cannot be a question of what the university will do for black communities. It must be a function of what black communities demand as payment to forgive an unforgivable debt. They need to own that table and have full control over how reparations are structured. We must imagine an entirely new model of human interactions, self-governance, and social organization.

One that shuns hierarchies and fosters horizontalism. If done correctly, reparations can lead the way to a fresh re-conceptualization of politics—not based in crude self-interest but justice and even love. Reparations promise us a monumental re-birthing of America. Like most births, this one will be painful. But the practice of reparations must continue until the world that slavery built is rolled up and a new order spread out in its place. Until then, the University of Chicago must begin all of its conversations with the knowledge that it is party to a horrific crime that can never be fully rectified.

But still it must try. And through that trying it must embrace an entirely new mission—one that centers slavery, the lives of the enslaved, and their descendants. Originally Posted by The Chicago Reporter. You get out of your car to assess the damage. The person who hit your vehicle gets out of his car, apologizes for the damage and calls his insurance company. Eventually, you receive a check for the harm done.

From all this it is abundantly apparent that legendary traditions and experience are in perfect harmony in according a decided superiority to coats of deep and decided hues. Coats of a light pale colour are held in no esteem whatever. The horse's coat, therefore, must be an index to his character. The long experience of Mohammed the Prophet and of Moussa the Conqueror must have placed them in a position to speak with full knowledge of the subject, and their opinion confirmed by that of all the Arabs, the best horsemen in the world and the most interested in studying the animal, upon whom indeed depend their honour and their life, is certainly entitled to be regarded with some respect.

It is beyond all question that the koummite —red mingled with black, chesnut or bay—is preferred by the Arabs to all others. If I might be allowed to quote my own personal experience, I should have no hesitation in saying that, if there be any prejudice in the matter, I share it with them. Besides, must it necessarily be a prejudice because it may seem to be one? No one will deny that all the individuals of the same species are, in their wild state, identical in colour and endowed with common instinctive qualities inherent in the race. These colours and these qualities undergo no alteration or admixture except in a state of servitude and under its influences, so that if any of these individuals, by a return to their natural condition more easily proved than explained, happen to recover the colour of their first ancestors, they will be equally distinguished by more broadly defined natural qualities.

The canine race may be taken as an illustration. Whence it follows that a certain number of domesticated individuals being given, their coats alike and with dominant qualities, it may be fairly concluded that this coat and these qualities were those of the race in its wild state. In the case, then, of the Arab horse, if it be true that those whose coat is red shaded with black are endowed with superior speed, are we not justified in inferring that such was the uniform colour, such the natural qualities, of the sires of the race?

I submit with all humility these observations to men of science. Abd-el-Kader assures us, moreover, that it is ascertained by the Arabs that horses change colour according to the soil on which they are bred. Is it not possible, in fact, that under the influence of an atmosphere more or less light, of water more or less fresh, of a nurture more or less rich according as the soil on which it is raised is more or less impregnated with certain elements, the skin of the horse may be sensibly affected?

Every one knows that with any coat, the colour changes in tone and shade according to the locality where the animal lives, the state of its health, the quality of the water it drinks, and of the food it eats, and the care that is bestowed upon it. There is perchance in all this a lesson in natural history not to be despised, for if the circumstances in which a horse lives act upon his skin, they must inevitably act also in the long run upon his form and qualities. This point being dismissed, the last proposition in the letter of the Emir Abd-el-Kader is that which classes the history of Arab horses in four epochs: 1st, from Adam to Ishmael; 2nd, from Ishmael to Solomon; 3rd, from Solomon to Mohammed; 4th, from Mohammed to our own times.

This is the history of the Arabs themselves, so completely have they identified themselves with the horse, their necessary and indispensable companion. Between Adam and Abraham the Arabs did not exist—it was the age of a pastoral population. No wars, at least of a serious character, no pillaging. The horse appears in it only on the day of creation.

He has no part to play except as a head of cattle among the flocks and herds, peacefully employed in domestic service. But on the second epoch with Ishmael, his part changes altogether. Ishmael is a bastard, disinherited, abandoned in the desert. His life is to be a struggle. He must be at open war with all mankind because he must live somehow upon the soil to which he has been banished, without taking into consideration the fact that this necessity of fighting in order to live, at the same time gratifies the resentment he entertains towards his brothers, heirs, to his prejudice, of the paternal fields.

We read in the Bible, that when Hagar, in Arabic Hadjira , fled into the wilderness an angel appeared to her and said:. Ishmael is the personification of the Arab people. He calls the horses to him, selects the best, and trains them for racing, for the chase, and for war. It is by their aid that he will live upon the plunder of the rich caravans that may venture upon his territory, and will make forays from the land of hunger and thirst into the land of abundance. The horse has made him King of the desert, and in return he makes a friend, a companion of his horse. Between them there is only one interest.

Nevertheless, the Arabs, hard pressed to the eastward by the powerful armies of the Kings of Abyssinia, to the northward by the people of Jehovah,—one-half of them absorbed and decimated in these great struggles; and the other half shut in within their arid peninsula and divided by intestine dissensions—the Arabs degenerated, and with them their horses suffered deterioration. It was at Jerusalem the Noble, and according to the legend in the stud of Solomon, that the true type of the race was exclusively preserved.

Travellers, perhaps conductors of the caravans which in those days used to arrive in Jerusalem in great numbers, receive as a gift certain horses, of whose value and fine qualities they are ignorant. But under the influence of peace commerce again discovers the long disused road from Central Asia to the seaports of Syria, and the Arabs interested in making common cause with one another reform themselves by mutual alliances between tribes.

The horse, on his part, follows this new phase of their fortunes. At a later period, a fresh degeneracy arises in consequence of the immigration into Arabia of foreigners, Jews and Christians, and from quarrels among the Arabs themselves. Some few noble and powerful tribes, such as the Koreishites, for example, the most powerful and the most noble of all, had preserved a traditional love of the horse as inseparable from their original dignity. But in order that Mohammed's task should have any chance of accomplishment, it was necessary to extend to all and to popularise this exceptional passion of a few, and equally essential was it to condense into one national unity the disunited elements of which the tribes of Arabia then consisted.

We have seen with what persistance the Prophet reverts to this necessity, in the Koran, in his conversations, and in his teachings, and how he made the careful tendance of horses an obligation of Mussulman life, and an article of faith in the Believer. In this manner, from the Hidjra to our own times, the condition of the Arab horses has unavoidably gone on improving. Has he not said: "Whoso feeds and tends a horse for the triumph of religion, makes a magnificent loan to Allah"? I have only one more word to say on the portrait of the thoroughbred horse sketched by Abd-el-Kader.

The Emir takes it at one view, and as inseparable one from the other, both the physical and moral qualities. In his opinion physical qualities alone will never constitute a perfect horse. He must also by his intelligence and by his affection for the master who feeds, who tends, who rides him, unite with him as an integral part. To demand such qualities from a horse is simply placing him, in the intellectual order, immediately after man, just as, according to the legend, he has been placed in the order of creation.

The Europeans are, I am aware, far from entertaining such a high opinion of the animal, but may we not err in the opposite degree? We have often heard it said that the horse of our African possessions, to whose rare qualities we have endeavoured to do justice, was very inferior to the true Arabian.

Notwithstanding a conviction based on a lengthened experience and a grave study of the subject, we have made it our duty to take up and discuss an opinion put forth with an air of authority. We were willing to accept as umpire in this dispute, a man whose intelligence, whose habits, whose whole life, render him a supreme judge in all matters relating to horse-flesh—the Emir Abd-el-Kader.

We addressed to that genuine horseman a letter in which we frankly expressed the objections which each of our assertions had encountered. His reply to this letter is given below. It will be seen from this curious document that the Emir does not confine himself to the confirmation of the proposition we advanced, but develops by reflections or by facts the whole of our opinions.

According to his statement, the Barbary horse, so far from degenerating from the Arab, is, on the contrary, superior to him. The Berbers, he says, formerly inhabited Palestine, where they reared the animal that has become the type of a perfect war horse. Having emigrated to Africa through the vicissitudes of their life of adventure, they paid the utmost attention to the guest of their tents, the instrument of their hunting expeditions, their comrade in the fight.

Their horses thus preserved such eminent qualities, that an Asiatic sovereign engaged in a perilous war, sent for them from the Berbers. The reader will appreciate the value of this historical dissertation which, from whatever point of view it be examined, does not the less possess an interest that cannot be contested. It is quite certain that the Barbary horse is indebted to the climate in which he flourishes, to the education which he receives, to the food that is given to him, to the privations that are familiar to him, for a vigour that enables him to equal, if not to surpass the most vaunted steeds of Persia and Upper Egypt.

Supported by the following letter, we hold ourselves justified in repeating that all the horses of Asia and Africa may be blended together under one common denomination. We oppose to the European horse, one identical horse—the horse of the Orient—which, thanks to our conquest of Algeria, we believe will be daily called upon to render to our country services more and more valuable and more and more valued.

This is the letter from the Emir Abd-el-Kader, which he forwarded to me from Broussa:. May the profoundest peace and the most perfect divine beneficence be extended to the person of General Daumas,—of him who ardently seeks for the solution of the most obscure questions!

May Allah conduct and protect him! To proceed: You have asked us our opinion on Barbary horses, their character, and their origin. They refer to the superiority of the horses of the Berbers, and I think you will there find proofs against those who maintain that those admirable animals are of an inferior stamp. He was doubtful of success if obliged to trust himself to the qualities of Arab horses. It is not possible, in my opinion, to give a more invincible proof of the superiority of the Barb. After testimony like this any one who should dispute it would be quite unable to adduce an allegation of the slightest value.

The Berbers, as stated by El-Massoudi, are descended from the Beni-Ghassan, while other writers affirm that they come from the Beni-Lekhm and the Djouzam. Their native country was Palestine, whence they were expelled by one of the Kings of Persia. They then emigrated to Egypt, but the souvereign of that country refusing them permission to settle here, they crossed the Nile and spread over the regions to the westward of the other side of the river.

Their immigration into the Maghreb, according to this historian with whom El-Massoudi, El-Souheili, and El-Zabari also agree, was owing to their marching under Ifrikesh to the conquest of the African peninsula. Ibn-el-Kelbi asserts that opinions are divided as to the real name of the chief under whose guidance the Berbers emigrated from Syria towards the Maghreb. Some will have it that it was under the Prophet David, others name Youssha-ben-Enoun, others again Ifrikesh, and yet others certain Kings of the Zobor.

El-Massoudi adds that they did not emigrate until after the death of Goliath and that they established themselves in the province of Barka and in the Maghreb, after having vanquished the Frendj Franks. Still later it was stipulated between them and the Frendj that the latter should occupy the towns, while the former should fix themselves in the deserts which extend from Alexandria to the Ocean.

Ibn-Abd-el-Berr affirms that the establishment of the Berbers extended from the extremity of Egypt, that is, from the regions situated behind Barka to the Green Sea, and from the sea of Andalusia to the end of the deserts which border on Soudan. On this frontier line a tribe bearing the name of Berbers still exists between the Habeuch Abyssinians and the Zendy Zanzibar. The author of the Kamous an Arabic Dictionary makes mention of them, but they are a very insignificant tribe, whose trivial and obscure history records not a single important event. As for the Berbers themselves, every thing proves that they have been known from time immemorial and that they came from the East to settle in the Maghreb, where we find them at the present day.

Peace be with you, at the end as at the beginning of this letter on the part of your friend. Since the above was written, I have received a proof confirmatory of my opinion as to the excellence of the Barbary horse and its perfect equality with other horses of oriental extraction. It is this:. I forward you a copy of the official report of the races which came off at Alexandria in Egypt on the 25th July, I give you full permission to introduce it in your work as a useful argument in support of your thesis on the excellence of the Barb.

I have already related to you how these races took place in consequence of a conversation I had with Mehemet-Ali, in the course of which the Viceroy of Egypt bantered me on the arrival of a horse which my brother Jules had sent me from Tunis. Nejdi horse, bred in Cairo, bay, 9 yrs, the property of M. Nejdi horse, bred in Cairo, the property of H. Barbary horse, from Tunis, bay, 4 yrs, the property of M. Etienne Rolland, ridden by M. Nejdi horse, bred in Cairo, 7 yrs, the property of H.

Nejdi horse, bred in Cairo, gray, 6 yrs, the property of Hussein-Effendi, ridden by the owner. Nejdi horse, bred in Cairo, iron gray, 6 yrs, the property of M. Peel, ridden by the owner. Samian horse, bay, 9 yrs, the property of Ibrahim-Effendi-Bimbashi, ridden by the owner. Nejdi horse, bred in Cairo, bay, 8 yrs, the property of M.

Henricy, ridden by M. Egyptian horse, from Atfeh, bay, 8 yrs, the property of M. Samuel Muir Junior, ridden by M. Nejdi horse, bred in Cairo, bay, 8 yrs, the property of Turki-Bashi, ridden by the owner. According to previous agreement the four winning horses having gone over the same ground, were to contend against one another in a fifth heat.

They came in in the following order:. To finish with the Barb and to give, over and above the other qualities he possesses, an exact idea of his strength and spirit, I cannot do better than state the weight carried in most of our expeditions by the horse of a chasseur d'Afrique. This weight, of course, decreases as the column proceeds on its march. Delivered the 31st February , by Colonel Duringer, at the moment of departure of a column. Now, a horse that, in a country often rough and difficult, marches, gallops, ascends, descends, endures unparalleled privations, and goes through a campaign with spirit, with such a weight on his back, is he, or is he not, a war horse?

To a pastoral and a nomadic people, roaming our vast grazing grounds, and whose numbers bear no proportion to the extent of their territories, the horse is a necessity of life. With his horse, the Arab trades and travels, looks after his numerous flocks, distinguishes himself in battle, at weddings, and at the festivals of his marabouts. He makes love, he makes war: space is nothing to him. Thus, the Arabs of the Sahara still give themselves up with ardour to the rearing of horses. They know full well the value of blood, they pay great attention to crossing the breed, and try every means to improve the species.

The state of anarchy in which they have lived in these latter times has naturally modified some of their habits, but it has effected no change in this condition of their existence—the breeding, perfecting and training of horses. The love of the horse has passed into the Arab blood. That noble animal is the friend and comrade of the chief of the tent. He is one of the servants of the family. His habits, his requirements are made an object of study. He is the burden of their songs, the favourite topic of conversation. Day by day in the gatherings outside the douar , where age alone enjoys the privilege of speech, and which are marked by the decorous behaviour of the listeners, seated in a circle on the sand or on the turf, the young men add to their practical knowledge the counsels and traditions of their seniors.

Religion, war, the chase, love, and horses, inexhaustible subjects of observation, make regular schools of these open air meetings, in which warriors are formed and develop their intelligence in collecting a mass of facts, precepts, proverbs, and sententious sayings, the application of which will only too frequently occur in the course of the perilous life they have to lead. It is thus they acquire that knowledge of horse-flesh which we are so astonished to meet with in the humblest horseman of a desert tribe. He can neither read nor write, and yet every phrase in his conversation rests upon the authority of the learned commentators of the Koran, or of the Prophet himself.

The Horses of The Sahara, by E. Daumas—A Project Gutenberg eBook

The whole is sometimes tainted, no doubt, with gross prejudices and ridiculous superstitions. It is a picture with much shading. But let us not be too severe: it is not so very long since very nearly the same absurdities were proclaimed in France as indisputable truths. I was talking one day with a marabout of the tribe of the Oulad-Sidi-Schik about the horses of his country, and pretended to question some of the opinions he had expressed. Has not the Prophet said: 'The good things of this life, even to the day of the last judgment, shall be suspended from the hairs which are between the eyes of your horses?

So he cut off her head and buried it under the threshold of his door, saying to himself: 'I shall become rich if it please Allah' An-sha-Allah. Days, however, followed each other, but no riches came, and yet the Believer never doubted. The Sultan of the country being on his way to visit a holy spot, happened by accident to pass before the lowly abode of the poor Arab. It was situated at the end of a small plain bordered by large trees and watered by a pretty rivulet. The scene pleasing him, he halted his brilliant escort, and dismounted to rest himself in the shade. Just as he was about to give the signal to continue the journey his steed, which a slave was employed to look after, impatient to devour space, began to neigh and to paw the ground, and presently broke loose.

An Arab, until that moment an unmoved spectator, went up to him without frightening him, as if he had been known to him, caressed him with hand and voice, laid hold of him by the mane, the bridle being in a thousand pieces, and without any difficulty led him quietly up to the astonished Sultan. The rest has come to pass through the blessing of Allah. The poor man received the present of a fine horse, superb garments, and riches enough to place him beyond the reach of want for the rest of his days.

This legend is popular in the Sahara, and the words of the Prophet on which it is founded are there an article of faith. Whether the Prophet uttered them or not, they do not the less surely answer the end proposed to himself by their imputed author. The Arab loves honours, power, riches. To tell him that all that was attached to the long hairs of his horse was to endear it to him, to bind it to him by the bond of a common interest. The genius of the Prophet doubtless went much farther.

He fully understood that the mission of conquest which he had bequeathed to his people could only be accomplished by hardy horsemen, and that the love of the horse must be developed in them simultaneously with faith in Islam. These injunctions, which all tend towards the same end, are clothed in various forms. The marabout and the thaleb strung them together as sayings and legends, the noble djieud as traditions, and the common people as proverbs.

Subsequently, proverbs, traditions, and legends, assumed a religious character which has for ever accredited them to the great family of Mussulmans: for it is the will of the Prophet that his own people, to the exclusion of all infidels, should reserve to themselves these powerful instruments of war, which in the hands of the Christians might become so fatal to the Mussulman religion. This inner motive, which the common people of the tent may not have seen, through the symbolical veil behind which it was concealed, has not escaped the perception of the Arab chiefs.

The Emir Abd-el-Kader, when at the height of his power, inflicted death without mercy on every Believer convicted of having sold a horse to a Christian. In Morocco the exportation of these animals is hampered with such heavy duties that the permission to take them out of the kingdom is altogether illusory. At Tunis the same reluctance yields only to the imperious necessities of policy, and in like manner at Tripoli, in Egypt, at Constantinople, in short in all Mussulman States. If you speak of horses to a djieud , the noble of the tent, who still plumes himself on his ancestors having fought with ours in Palestine, he will tell you:.

If your interlocutor is one of those horsemen mekhazeni whose bronzed face, pepper-and-salt beard, and prominent exostosis [5] on the tibia announce that he has gone through many adventures, he will say to you:. Or he will remind you that when the Prophet was engaged in expeditions, in order to induce the Arabs to tend their horses properly, he always gave two-thirds of the prize to whomsoever had accompanied him on the best horse.

The voluptuous Thaleb, man of God for the world who lives in contemplative idleness, without any other occupation than that of writing talismans and making amulets for all men and women who want them, will repeat to you with his eyes on the ground:. Again, if you question one of those aged patriarchs who are renowned for their wisdom, their experience, and their hospitality, he will answer you:.

Treat them like your own children, nourish them like friends of the family, clothe them with care! For the love of Allah, do not neglect to do this, or you will repent of it in this house and in the next. Thus it is seen that among the Arabs every thing concurs to develop the love of horses.

Religion makes a duty of it, while the agitated life, the incessant conflicts, and the distances to be traversed in a country. An Arab can only live a double life, his own and his horse's. The best horses are chiefly to be found in the Sahara, where the number of bad horses is very small. In fact, the tribes that inhabit it and those who border on it only employ their horses to make war, or to contend in trials of swiftness. Accordingly, they never use them for agricultural purposes, or exercise them in any other way than in battle.

On this account their horses are nearly all excellent. No individual in the Sahara cares to possess ten camels until he has a horse to defend them against those who might assail them. In the Tell most of the Arabs apply their horses to the cultivation of the land. They also make use of them to ride and for any other purpose. They have no particular preference for males because in their eyes the horse is merely an animal to be turned to any employment of which it is capable, and not kept for war alone.

For this reason the horse of pure origin bred in the Sahara is preferable to the same horse in the Tell. The former, unlike that of the Tell, is subjected to fatigue, to long journeys, to hunger, and to thirst, which renders him able to achieve whatever is required of him. The servant of the Prophet used to say: "With women, what the Prophet loved best was horses. Never have I succeeded in entering a house that contained a horse for the cause of the Most High.

Being passionately fond of horses, one of the companions of the Prophet asked him if there were any in Paradise. A poet has said: "Who are they who will weep for me after death? In all times, among the Arabs, the horse has been the object of the greatest solicitude, and this solicitude the Prophet lost no opportunity of keeping up, developing and augmenting by introducing the religious sentiment. Never shall fear dishonour his heart. The tribes that inhabit the Sahara have always been better able than those of the Tell to withdraw from the caprice, oppression, and spoliation of the various conquerors of Africa.

It is therefore evidently among them that the Barb has had the best chance of preserving all the qualities of grace, speed, and sobriety, that are universally regarded as its characteristics. We shall consequently confine ourselves exclusively to the horses of that region, and with a view to avoid a repetition of what every one has read in books, we shall allow the many Arabs we have interrogated, to speak for themselves. Here, then, is the outline they have drawn of the thoroughbred horse, shareb-er-rehh , "the air-drinker:". The thoroughbred horse is well proportioned, his ears are small and in constant motion, his bones massive, his cheeks meagre, his nostrils wide as the throat of a lion, his eyes bright, black, and level with the head, [20] his neck long, his chest full, his withers prominent, his loins well knit, his haunches strong, his fore-ribs long and the hinder ones short, the belly hollow, the croup rounded, the upper part of his legs long like an ostrich's and furnished with muscles like a camel's, his hoofs black and of a uniform colour, his hair fine and abundant, his flesh firm, his tail very thick at the dock but loose at the extremity.

Looked at in front he is like unto the peak of a lofty mountain. Looked at from behind, he seems to lean forward as if he would prostrate himself. Looked at from the side, he shows himself robust and well set up. To sum up: he should have four points broad, the front, the chest, the croup, and the legs;—four points long, the neck, the upper part of the legs, the belly, and the haunches;—four points short, the loins, the pasterns, the ears, and the tail. All these qualities in a good horse, say the Arabs, prove firstly that he has real blood in him, and secondly that he is certainly fleet of foot, for his form combines something of the greyhound, the pigeon, and the mahari , or riding camel.

III. Prose

The mare ought to take from the wild boar its courage and breadth of head; from the gazelle, its grace, its eyes and mouth; from the antelope, liveliness and intelligence; from the ostrich, its neck and swiftness; from the viper, the shortness of its tail. For instance, he cannot be prevailed upon to eat barley out of any other nosebag than his own. He so loves trees, verdure, shade, and running water, that he will neigh for joy on seeing them.

Seldom does he drink until he has troubled the water, and if the conformation of the ground prevents him from doing so with his feet, he will kneel down and do it with his mouth. He is continually shrivelling his lips; his eyes are in constant motion; alternately he pricks up and lowers his ears, and turns his neck to the right or left as if he wished to speak, or to ask for something. If to all these signs a horse adds sobriety of disposition, his owner may deem himself the possessor of a pair of wings.

Every one, according to his fancy, or according to his occupation, offers his mare to the descendants of one of these three types. They are of a beautiful shape, with a good carcass, and yet very active. They pass for the swiftest coursers of the Sahara, and preserve their strength to a very advanced age. They bring good luck, and their owners belong to the richest and noblest families. Like the latter, however, they remain sound until a great age. Lastly the Merizigue who are shorter and have less bottom than the preceding, but are solid, clean-limbed, and sober.

They are chiefly sought after by common horsemen who have long journeys to make and great hardships to undergo. The legend runs as follows:—A chief owned a magnificent mare, which happened to receive a serious hurt in hunting the ostrich. It was feared that she would be lame for life. Her master though he could see no improvement in her condition and was annoyed at the trouble of dragging her after him in all his removals from place to place, was still unable to bring himself to put her to death, and therefore turned her out to graze at large.

On returning from a long journey he remembered his mare and inquired what had become of her. She proved to be in excellent health, and on the point of foaling. He at once brought her in, took the greatest care of her, and soon afterwards found himself possessed of a foal that was unrivalled throughout the desert. This breed has both height and bottom, and is found among the Aghrazelias, the Oulad-Shayb, the Oulad-Mokhtar, and even among the Oulad-Khrelif. They endure hunger and thirst with ease, and without being knocked up will cover for several consecutive days distances of twenty-five to thirty leagues.

The Oulad-Nayl [26] make use of the offspring of a celebrated stallion named El-Biod, "the White," formerly the property of the Oulad-Si-Mahmed, one of their divisions. This stock is renowned for its sobriety and speed. In the Hodna and the Medjana, among the Oulad-Makrane and the Ghiras, the most highly esteemed are the descendants of a well-known stallion belonging to the Oulad-Mahdi. A good horse in the desert ought to accomplish for five or six days, one after the other, distances of twenty- five to thirty leagues.

After a couple of day's rest, if well fed, he will be quite fresh enough to repeat the feat. These horsemen take with them no more than a feed of barley for their horse's supper. They frequently vary their pace but are always careful to husband their steeds, and will place themselves in ambush thirty leagues from their point of departure in order to "kill the earth"—that is, to reconnoitre. If the result of their observations causes them to entertain any immediate apprehension for the safety of their brethren, they return at once at full speed to warn them to take to hasty flight.

In the contrary event, they retrace their steps leisurely and will yet gain their tents before the hour of the evening prayer, after having traversed sometimes fifty to sixty leagues in the twenty-four hours. Should there be a skirmish on the morrow, their horses will be in a condition to take part in it.

If the horse of a shouaf happens to die in the course of a reconnaissance made for the good of all, it is replaced at the expense of the whole tribe. With regard to the great distances accomplished by the horses of the desert, instances may be quoted which will appear incredible, and the heroes of which are still alive, if witnesses were wanted to confirm the truth of the story. I give his own words:. It was in the time of the Pasha Ali. It was a misfortune, but it was the will of Allah, and we were forced to resign ourselves.

The choice fell upon a mare "gray stone of the river," known throughout the Sahara, and the property of my father. He was informed that he must hold himself in readiness to set out with her on the morrow for Algiers. After the evening prayer my father, who had taken care not to make any remark, came to me and said: 'Ben-Zyan, art thou thyself to-day? Wilt thou leave thy father in a strait, or wilt thou make red his face?

These children of sin seek to take my mare in the hope of settling their affairs with the Sultan, my gray mare, I say, which has always brought good fortune to my tent, to my children, and the camels: my gray mare, that was foaled on the day that thy youngest brother was born!

Wilt thou let them do this dishonour to my hoary beard? The joy and happiness of the family are in thy hands. Mordjana such was the name of the mare has eaten her barley. If thou art of a truth my son, go and sup, take thy arms, and then at earliest nightfall flee far away into the desert with the treasure dear to us all. I pushed forward for a long time, fearing to be pursued, but Mordjana continued to pull at her bridle and I had more trouble to quiet her than to urge her on.

When two-thirds of the night had passed, and a desire to sleep was growing upon me, I dismounted and seizing the reins twisted them round my wrist. I placed my gun under my head and at last fell asleep, softly couched on one of those dwarf palms so common in our country. An hour afterwards I roused myself. All the leaves of the dwarf palm had been stripped off by Mordjana.

We started afresh. The peep of day found us at Souagui. My mare had thrice broken out into a sweat, and thrice dried herself. I touched her with the heel. These are not journeys fit for your horses," said Si-ben-Zyan in conclusion, "—for the horses of you Christians, who go from Algiers to Blidah, thirteen leagues, as far as from my nose to my ear, and then fancy you have done a good day's work. This Arab, for his part, had done eighty leagues in twenty-four hours: his mare had eaten nothing but the leaves of the dwarf palm on which he had lain down and had only once been watered, about the middle of the journey; and yet he swore to me by the head of the Prophet that he could have slept on the following night at Gardaya, forty five leagues farther on, had his life been in any danger.

He comes frequently to Algiers and will tell this story to whoever will listen to him, confirming his narrative, if required, by authentic testimony. Another Arab, named Mohammed-ben-Mokhtar, had come to buy corn in the Tell after the harvest. His tents were already pitched on Ouad-Seghrouan, and he had opened a business communication with the Arabs of the Tell, [28] when the bey Bou-Mezrag, "father of the spear," fell upon him at the head of a strong body of cavalry to chastise one of those imaginary offences which the Turks were in the habit of inventing as pretexts for their rapacity.

Not the slightest warning had been given; the razzia was complete; and the horsemen of Makhzen gave themselves up to all the atrocities customary in such cases. Mohammed-ben-Mokhtar thereupon threw himself on his dark bay mare, a magnificent animal known and coveted throughout the Sahara, and perceiving the critical nature of the situation, at once resolved to sacrifice the whole of his property to save the lives of his three children.