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Quote by Stewart Stafford

“Why did Irish people vote to introduce gay marriage? Because we know what discrimination feels like and if we can take the boot of oppression off someone else's throat, we'll do it every time.”

Quote by Stewart Stafford

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Stewart Stafford

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“I wandered over to the adobe birthplace of Ignacio Seguin Zaragoza, whose father was posted at the garrison in the early 1800s. Zaragoza went on to become a national hero in Mexico, leading a reformist revolt against Santa Anna and defeat- ing an invading French force on May 5, 1862, the date celebrated as Cinco de Mayo. While exploring the birthplace, I met Alberto Perez, a history and so- cial studies teacher in the Dallas area who was visiting with his family. When I confessed my ignorance of Zaragoza, he smiled and said, "You're not alone. A lot of Texans don't know him, either, or even that Mexico had its own fight for independence." The son of Mexican immigrants, Perez had taught at a predominantly Hispanic school in Dallas named for Zaragoza. Even there, he'd found it hard to bring nuance to students' understanding of Mexico and Texas in the nineteenth century. "The word 'revolution' slants it from the start," he said. "It makes kids think of the American Revolution and throwing off oppression." Perez tried to balance this with a broader, Mexican perspective. Anglos had been invited to settle Texas and were granted rights, citizenship, and considerable latitude in their adherence to distant authority. Mexico's aboli- tion of slavery, for instance, had little force on its northeastern frontier, where Southerners needed only to produce a "contract" that technically la- beled their human chattel as indentured servants. "Then the Anglos basically decided, 'We don't like your rules,"" Perez said. "This is our country now.”

HistoryTexasCinco De MayoZaragoza
Book:Spying on the South: An Odyssey Across the American Divide
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“Yes, well, we figured you wouldn't have anything in the house, so these are things at the very minimum we thought you would need." I scan the basket, which, among other things, contains a pot of wild boar paté, a jar of organic Manuka honey, a package each of wild Scottish smoked salmon and venison salami, a tube of geranium and neroli hand lotion, and a lamb's wool hot water bottle cover. "Yeah, it looks like you covered the basics...”

NecessitiesGoodiesGift Basket
Book:Too Many Cooks
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“Who're them?" says he to the curate. "Them are the fallen angels," says the curate. They had a human form, no wings. God took the wings off of 'em after Lucifer rebelled - that way they couldn't go back, d'you see. They had no wings. But there was so many of 'em that you couldn't drive a knife down between 'em. They were as thick as hair on a dog's back. They were the finest people he ever seen. And whatever way he looked at 'em, some o' the finest girls he ever seen was in it, he said. They had to be good-looking, you know! 'Twas the sin o' pride put Lucifer down, d'you see. The best-looking angel in Heaven, 'twas the sin o' pride put him down. I s'pose they were nearly all as good-looking.”

IrelandAngelsFairiesFallen AngelsFaeryEire
Book:Meeting the Other Crowd : The Fairy Stories of Hidden Ireland
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“And have you no music, no singing, no dancing now at your marriages?' 'May the Possessor keep you! I see that you are a stranger in Lewis, or you would not ask such a question,' the woman exclaimed with grief and surprise in her tone. 'It is long since we abandoned those foolish ways in Ness, and, indeed, throughout Lewis. In my young days there was hardly a house in Ness in which there was not one or two or three who could play the pipe, or the fiddle, or the trump. And I have heard it said that there were men, and women too, who could play things they called harps, and lyres, and bellow-pipes, but I do not know what these things were.' 'And why were those discontinued?' 'A blessed change came over the place and the people,' the woman replied in earnestness, 'and the good men and the good ministers who arose did away with the songs and the stories, the music and the dancing, the sports and the games, that were perverting the minds and ruining the souls of the people, leading them to folly and stumbling.' 'But how did the people themselves come to discard their sports and pastimes?' 'Oh, the good ministers and the good elders preached against them and went among the people, and besought them to forsake their follies and to return to wisdom. They made the people break and burn their pipes and fiddles.”

LewisGaelic Culture
Book:Carmina Gadelica: Hymns and Incantations
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“They were ashamed of it, or at least they didn’t think we should have it. The future was English. My grandad is dead no, but last year I went to my granny and said to her, in Gaelic, why did you hide it from us? And when she realised how much I could speak she started crying. She said they’d thought it was for the best. Gaelic would handicap us. But now I speak nothing but Gaelic to her and she loves it. I’m learning loads from her. I’m not fluent yet, but I’m getting close.”

HeritageGaelic Culture
Book:And the Land Lay Still
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“Since the eighteenth century, the Celtic fringes have posed for the urban intellectual as a location of the wild, the natural, the creative and the insecure. We can often find it said, with warm approval, that the Celts are impetuous, natural, spiritual and naive. I try in what follows to make a clear that such an approval is drawing on the same system of structural oppositions as is the accusation that the Celt is violent (impetuous), animal (natural), devoid of any sense of property (spiritual), or without manners (naive). I include the bracketed terms as effective synonyms of the words that precede them, that we would use to praise rather than deride... We are dealing here with a rich verbal and metaphorical complex, and I have not thought it very important to distinguish between those who find a favourable opinion of the Gael within this complex, and those who dip into it to find the materials for derision. In both cases the coherence of the statements can only be found at their point of origin, the urban intellectual discourse of the English language, and not at their point of application, the Celt, the Gael, the primative who is ever departing, whether his exit be made to jeers or to tears.”

CeltsGaelic Culture
Book:The Gaelic Vision in Scottish Culture
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“Perhaps the most significant intellectual trend of the eighteenth century was that towards what we now label 'Romanticism'. Within this often rather monstrous historical figment of retrospective definition, one of the commonest of theoretical concerns was to speculate on the nature of society, and on the nature of social development. Theories of Man's primitive nature blossomed, and the Romantics looked both to nature and to this primal human essence for their poetic and intellectual inspiration. At the same time as British intellectuals were becoming more and more interested in the nature of primitive man and primitive society, they had within their own national boundaries a fitting subject for their attention. The Scottish Gael fulfilled this role of the 'primitive', albeit one quickly and savagely tamed, at a time when every thinking man was turning towards such subjects. The Highlands of Scotland provided a location for this role that was distant enough to be exotic (in customs and language) but close enough to be noticed; that was near enough to visit, but had not been drawn so far into the calm waters of civilisation as to lose all its interest.”

CivilisationRomanticismSocial DevelopmentPrimitive ManGaelic CultureHighland Romance
Book:The Gaelic Vision in Scottish Culture
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