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All A Quotes

“African tradition deals with life as an experience to be lived. In many respects, it is much like the Eastern philosophies in that we see ourselves as a part of a life force; we are joined, for instance, to the air, to the earth. We are part of the whole-life process. We live in accordance with, in a kind of correspondence with the rest of the world as a whole. And therefore living becomes an experience, rather than a problem, no matter how bad or how painful it may be.”

“African-American women are the most loyal constituency of the Democratic Party, and we need to do more to make sure that we engage them, that we don't take them for granted. We need to be there. And again, I keep thinking about that woman I met in Detroit shortly after my election, who said, "You've got to stop showing up every fourth October and telling me that you care."”

“African-Americans have been brainwashed into not being open-minded, not even considering a conservative point of view. I have received some of that same vitriol simply because I am running for the Republican nomination as a conservative. So it's just brainwashing and people not being open-minded, pure and simple.”

“African-Americans were dispossessed of the land by being brought over here in slave ships, whereas Indians were on the land and fought literally wars against Europeans for control of that land. And that history of dispossession, you know, if you look at the treaties, it's very interesting. Everyone thinks that Indians were ripped off in their treaties. If you look at the first round of treaties from about 1800 to the Civil War, tribes secured over 150 million acres. I think it may have been 144 million acres in those treaties. That's a large amount of real estate.”

“Africans and persons of African descent must assume the primary responsibility and leadership in historical research....if we are to continue to leave practically all important historical research and writing concerning the black race to the white man, then we must be prepared to accept, uncomplainingly, the white man's point of view.”

“Africans began life in the Americas as subjects profoundly shaped by their Atlantic experience, and the communities they created in the Americas were organized around solutions to the specific problems they faced. The cultures they produced do not reflect the simple transfer and continuation of Africa in the Americas but rather reflect the elaboration of specific cultural content and its transformation to meet the particular needs of slave life in the Atlantic system: their need to reassert some kind of healthy relationship to ancestors; to manage death; to produce social networks, communities, and relations of kinship; to address the imbalance of power between black and white; to stake a claim to their bodies to counter the plantation economy’s claim to ownership. In this sense, the cultural practices of diasporic Africa could have meaning only outside Africa. Shared Atlantic experience and memory served as a touchstone for new cultural practices that emerged in the New World diaspora. Only through the capacity and willingness to invent and experiment—to grow and change the cultural tools carried in memory and create new ones to meet the demands of this new world—could Africans hope to remain recognizable to themselves as human beings in a system that held so much of their humanity in callous and calculated disregard. African immigrants retained that foothold in ways determined by the varied circumstances of their slavery: the immigrant slave might adapt a remembered ritual practice to new applications in American slavery or explore and perhaps ultimately adopt an entirely novel practice. The means were extraordinarily diverse because of the great variety of settings and conditions in which the colonial economies of the Americas enslaved human beings. The continuity Africans needed was not the static, ossifying connection of conformity of practice—doing things in the present as they had been done in the past, even when the context of past cultural forms no longer corresponded to the needs and circumstances of the present. Rather, the connection Africans needed was a narrative continuity between past and present—an epistemological means of connecting the dots between there and here, then and now, to craft a coherent story out of incoherent experience.”

“Africans believe in something that is difficult to render in English. We call it ubuntu, botho. It means the essence of being human. You know when it is there and when it is absent. It speaks about humaneness, gentleness, hospitality, putting yourself out on behalf of others, being vulnerable. It embraces compassion and toughness. It recognizes that my humanity is bound up in yours, for we can only be human together.”

“Africans in the United States must remember that the slave ships brought no West Indians, no Caribbeans, no Jamaicans or Trinidadians or Barbadians to this hemisphere. The slave ships brought only African people and most of us took the semblance of nationality from the places where slave ships dropped us off.”

“Africans my heart bleeds for you! When will you ever realize that your fight should never be against each other, but for each other? When will you ever unite and construct a future so worthy of your future generations? When will you ever stop pointing fingers at each other and start pointing each other towards the right direction? Africans my heart bleeds heavily for you! If you cannot stand together, you will be conquered forever. In the end, your real enemy will stand on the mountain top and claim victory.”

“Africans sensed in their hearts that Jesus did not mock their respect for the sacred or their clamor for an invincible Savior, so they beat their sacred drums for him until the stars skipped and danced in the skies. After that dance the stars weren't little anymore. Christianity helped Africans to become renewed Africans, not remade Europeans.”

“Africans who defend and fight for their brothers and sisters or fellow country people who are abroad in other countries busy committing crimes. Should be ashamed of themselves. Why they don’t condemn them for doing wrong instead they hate people who are asking for justice, law, and order. For defending them you guys are criminals, heartless and evil just like them. How can you allow them and be ok with them doing crime and bad things to other people in the name of survival or hustling? You are an abomination and a disgrace to mankind. Africa is like this because of this kind of mentality. We will never be better or improved, because we thrive on doing wrong in the name of poverty. We fight for lawlessness and criminals.”

“Africans who have no manners or humanity and who sees nothing wrong in harming, endangering, hurting, slaving , destroying and killing other Africans are a curse to Africa. It is sad that we have Africans who go to other African countries to cause trouble, instability, chaos, crime and to become a problem rather than a solution. They don't respect the the law, government , authority, road signs, traditions, culture, history, art, customs, police, or the people of that country. They go around looking for peace , freedom and greener pastures. When they find that. They destroy it for everyone .”

“Africans, you have the permission to celebrate your roots and your heritage again. Go on and heal your bodies with your traditional herbs. And teach your children the secrets of your ancestors. Your ancestors lived well — with little to nothing. They were self-sufficient. Yet, they were the happiest. Embrace the secrets of your traditions again. You're safe and free.”

“Afrika isomeshe watu wake, na itumie vizuri mapato yanayotokana na mauzo ya rasilimali zake kwa faida ya jumla ya wananchi wa nchi zake, kusudi baadaye wawe wataalamu wa rasilimali za nchi zao wenyewe, kuepukana na utumwa wa rasilimali. Rasilimali za Afrika zina miiko na masharti yake.”