Tribes Quotes

This proverb only makes sense in the light of understanding the Arab concept of revenge—“blood.” In a rural desert environment where little can be expected of government, the Arabs have developed a law enforcement and peace keeping mechanism which while primitive from modern standards, nevertheless worked to some degree. It is that revenge—“blood” is a moral necessity and obligation of all people, and revenge is not limited by time or to the individuals involved in the first incidence. The immediate family are the first to extract revenge, but the extended family follows and often the entire clan. Sometimes revenge is tribal or even national. Anyone who fails to revenge a member in his group is not only a disgrace, but is a clear and present danger to the group because then they can be attacked with impunity. So revenge is a strong obligation of the group members and blood must be paid with blood no matter how many generations it may take. The only thing that keeps me and my family safe, is the surety what whosoever kills one of us will themselves be killed or if they die a natural death we will take revenge on one of the evildoers relatives. Crime must never pay!

This proverb only makes sense in the light of understanding the Arab concept of revenge—“blood.” In a rural desert environment where little can be expected of government, the Arabs have developed a law enforcement and peace keeping mechanism which while primitive from modern standards, nevertheless worked to some degree. It is that revenge—“blood” is a moral necessity and obligation of all people, and revenge is not limited by time or to the individuals involved in the first incidence. The immediate family are the first to exact revenge, but the extended family follows and often the entire clan. Sometimes revenge is tribal or even national. Anyone who fails to revenge a member in his group is not only a disgrace, but is a clear and present danger to the group because then they can be attacked with impunity. So revenge is a strong obligation of the group members and blood must be paid with blood no matter how many generations it may take. The only thing that keeps me and my family safe, is the surety what whosoever kills one of us will themselves be killed or if they die a natural death we will take revenge on one of the evildoers relatives. Crime must never pay!

At the time, Muslim clerics had a great deal of influence and in many cases legal control over all facets of Turkish society much as exists in other Islamic societies today. They even controlled what was taught in the schools. Remarkably, without bloodshed, Ataturk broke both the power and the influence of the clerics on all official and public activities. Many Turkish Muslims even developed a type of reformed Islam with the relationship between the individual and the clerics one of parity much like Protestant churches in the West. At the same time there was a more orthodox part of the population and while they sent their children to religious schools, they also attended public schools so even the orthodox Muslims in Turkey learned science and modern subjects which are still not taught in most Islamic schools and madrassas.

He was the Secretary of State in the War Office at the time. The Royal Air Force had suggested an experiment---gassing “recalcitrant Arabs” from the air. This predated Sadaam Hussein's gassing of Hussein's gassing of his own people by over 70 years.

This proverb only makes sense in the light of understanding the Arab concept of revenge—“blood.” In a rural desert environment where little can be expected of government, the Arabs have developed a law enforcement and peace keeping mechanism which while primitive from modern standards, nevertheless worked to some degree. It is that revenge—“blood” is a moral necessity and obligation of all people, and revenge is not limited by time or to the individuals involved in the first incidence. The immediate family are the first to extract revenge, but the extended family follows and often the entire clan. Sometimes revenge is tribal or even national. Anyone who fails to revenge a member in his group is not only a disgrace, but is a clear and present danger to the group because then they can be attacked with impunity. So revenge is a strong obligation of the group members and blood must be paid with blood no matter how many generations it may take. The only thing that keeps me and my family safe, is the surety what whosoever kills one of us will themselves be killed or if they die a natural death we will take revenge on one of the evildoers relatives. Crime must never pay!

This proverb only makes sense in the light of understanding the Arab concept of revenge—“blood.” In a rural desert environment where little can be expected of government, the Arabs have developed a law enforcement and peace keeping mechanism which while primitive from modern standards, nevertheless worked to some degree. It is that revenge—“blood” is a moral necessity and obligation of all people, and revenge is not limited by time or to the individuals involved in the first incidence. The immediate family are the first to exact revenge, but the extended family follows and often the entire clan. Sometimes revenge is tribal or even national. Anyone who fails to revenge a member in his group is not only a disgrace, but is a clear and present danger to the group because then they can be attacked with impunity. So revenge is a strong obligation of the group members and blood must be paid with blood no matter how many generations it may take. The only thing that keeps me and my family safe, is the surety what whosoever kills one of us will themselves be killed or if they die a natural death we will take revenge on one of the evildoers relatives. Crime must never pay! Needless to say, this often produces cycles of violence that might never end but for the principle of this proverb—that the obligation of revenge is heavier upon the relatives of the first victim than upon this who are seeking revenge for previous acts of vengeance.

English law required equal citizenship for Blacks. However, the Affrikaners—white settlers from Holland were totally opposed. It turned out to be impossible for the English to impose their law upon all of South Africa.

In 1643 the Massachusetts Bay Colony wanted to dominate the region. Miantonomi, the Narragansett Indian Chief had a large well organized tribe who while friendly with the English were very independent. The Mohegan Indians, close allies of the colonists captured Miantonomi and turned him over to the Colony. Governor Winthrop’s actions have always been a disgrace to the justice of the Colony. Winthrop then turned him over to his traditional enemy, Chief Uncas, of the Mohawk to remove him from the boundaries of the Puritan Colony and then tomahawk Miantonomi to death. Winthrop actually sent several Puritan Englishmen to “see the execution for our more full satisfaction.” Among Miantonomi’s “evil” deeds was the fact that he gave Roger Williams, a religious and political dissenter from Winthrop’s Colony and religious “heretic”, a large tract of land (Providence) for his colony.

The White Boers viewed themselves as superior to the Blacks and the Blacks and Whites competed for land. In an early form of ethnic cleansing, the Boers attacked the undefended women and children of the Black tribes. The authorities opposed these atrocities but did not have any way of enforcing their orders.

More and more whites had been encroaching on land of the Chickasaw Reservation which the United States was bound to protect. However, soldiers fighting whites was politically unpalatable and the Government came up with the idea of providing land West of the Mississippi as a new reservation in exchange for the existing reservation. The Indians expenses of moving would be paid and they would be given generous provisions in the new lands. The U. S. negotiators were surprised when the translator for the Chickasaw negotiators made this speech which was then reported to the President and Congress. Andrew Jackson was strongly in favor of Indian Removal and he had forced other tribes out of their lands. Eventually the Government upped the ante and agreed to pay the Chickasaw the large sum of $3 million to move and they Chickasaw realized that if they did not accept, they would be removed as other tribes had been, The promised payment was delayed over Congressional arguments over appropriations but eventually the Chickasaw were paid.

This law provided for Individual Indian ownership of land which was seen as an essential step to stimulate assimilation of Indians into American society. For some it had that effect, but it also weakened the tribal community as the allotted land was then no longer controlled communality by the tribe and civil governance of the allotted lands were transferred to the state and local government and away from the traditional tribal government. In some cases traditional tribal government became impossible. Also, the Indians who were allotted the land could and often did sell it to whites. Land owned by Indians decreased from 138 million acres in 1887 to 48 million acres in 1934—a 65 percent reduction. This Act also imposed a patriarchal household onto many matrilineal Native societies, in which women had controlled property and descent, since under the sexist American law at that time all family property was owned and controlled by the husband. In 1934 President Franklin Delano Roosevelt supported the US Indian Reorganization Act. It ended allotment and created a "New Deal" for Indians, including renewing their rights to reorganize and form their own governments. Much of the damage of the Dawes Act had already been done however. See Senator Henry Moore Teller’s criticism of the Dawes Act {633120}.