Lost in the forest essay

The, forest, act, essay - 3516 Words

In the course of his journey to benin he founded many settlements and also had children from women given to him by locales as his journey progresses. Orunmila which is a deity  native to the Ile Ife, i will want to believe  was one of the export of Oranmiyan to benin  in terms of religion, This more than anything suggest that he stayed long enough  in Benin. Though the river Oranmiyan visited around Benin was not Specified I will want to believe that it is the river Niger. However the fact that Oranmiyan had children in Benin kingdom shows that there are yorubas in the kingdom and once there are such elements in Benin it is not unlikely that some will find their way to Onitsha for some reasons. All stories I have read are not unanimous in their account of the origin of eze chima but i know it, as a matter fact that some of the communities in Aniocha part of Delta state within Onitsha axis speaks olukwumu a lost Yoruba dialect. Ebu speaks Olukwumu and still has a yoruba egungun cult and masqurade called igunnu ko which is not even easy to come by in most Yoruba communties now. Ukwunzu is just about forty kilometres to Onitsha which is a walkable distance for our fore fathers. So those who are putting up argument to debunk our claim of dna link between the binis, the yoruba  and the Onitshans should do a rethink.

So the people of akure and the binis were at war for a very long time. Eventually diplomacy was employed by both kings in settling their differences and an alliance that guaranteed peace became a source of assurance that akure will not be attacked by their ambitious neighbour the binis. To cement this alliance the Oba of akure gave his daughter in marriage to a bini Prince, their descendants are the Ado akures or the Edo ne kures, short they are of mixed blood Yoruba permission and Edo, they can be found in a particular quarter. Seven years ago i could remember speaking to an old woman in akure who told me she was an Ado akure and she was about visiting their family house in Benin. We know that it was common trend that if anybody should fall out of favour with the monarch in Benin the most reasonable thing to do is to run towards the niger and possibly cross the niger to Onitsha which was a safe haven for. And not a few crossed from Benin to Onitsha in other to escape slave traders who were eager to convert them to human wares and cargo. History even has it that princes who were independently minded even fell victim, those who were regarded as rascals and headstrong suffered similar fate. Are we saying: non of the Ado akures or Edo ne kures who has Yoruba blood in them made it to Onitsha. History also, has it that at a time in Ile Ife an Ife prince Oranmiyan who was one of the sons of the seven sons of Oduduwa has a spiritual instruction to go and get some water from a big river around Benin to help. Custodian of oral tradition both in Benin and Ile Ife agrees on this story.

lost in the forest essay

Lost - illegal logging in the, paradise

This type written pamphlet, which reviews I believe was the effort of a local publisher presented the first opportunity to me to avail myself of necessary information about my people and my root. Since my first contact with this literature, i made it a point of duty to always read all relevant literature and materials that I may come across. While i can not lay claim to much knowledge on this subject matter, however I can say with out fear of contradictions that any effort in establishing dna link between the Onitshans, the binis, and the yoruba will prove positive due to my personal observations. One very important angle to this discourse is the emergence of the people called the Ado akure in akure, this phrase in Yoruba translate to half Bini, half akure. In other word it means that this people are a hybrid people sort. . They can be found in a particular quarter in akure. The binis calls them Edo ne kure. On enquiry i was told by an old man that in precolonial times virtually all the kings in Benin then, carried out expansionist policy which invariably made their immediate neighbours of which akure was numbered scape goats.

lost in the forest essay

Charles Dudley warner s, essay : Lost

In its advanced stages, we no longer answer the telephone, because someone might want something; that we could say no without drowning in self-reproach is an idea alien to this game. Every encounter demands too much, tears the nerves, drains the will, and the spectre of something as small as an unanswered letter arouses such disproportionate guilt that one's sanity becomes an object of speculation among one's acquaintances. To assign unanswered letters their proper weight, to free us from the expectations of others, to give us back to ourselves—there lies the great, the singular power of self-respect. Without it, one eventually discovers the final turn of the screw: one runs away to find oneself, and finds no one at home). Dear Dr Philip Emeagwali, so many years ago when I was a schoolboy i discovered that my dad who was then a civil servant had more friends among his Igbo colleagues from Onitsha than those from other parts of Igbo land. I had to ask my father why this was so, he told me this was so because people from our town Onicha Olona and the people of Onitsha has common ancestry. A few years later my dad travelled home and he brought a pamphlet titled Umu eze chima, which he encouraged me to read.

Essay 004 @Digital Outback Photo

lost in the forest essay

What would you change about your hometown?

To say that Waterloo was won on the playing fields of Eton is not to say that Napoleon might have been saved by a crash program in cricket; to give formal dinners in the rain forest would be pointless did not the candlelight flickering. It is a kind of ritual, helping us to remember who and what we work are. In order to remember it, one must have known. To have that sense of one's intrinsic worth which, for better or for worse, constitutes self-respect, is potentially to have everything: the ability to discriminate, to love and to remain indifferent. To lack it is to be locked within oneself, paradoxically incapable of either love or indifference. If we do not respect ourselves, we are on the one hand forced to despise those who have so few resources as to consort with us, so little perception as to remain blind to our fatal weak- nesses.

On the other, we are peculiarly in thrall to everyone we see, curiously determined to live out—since our self-image is untenable—their false notions. We flatter ourselves by thinking this compulsion to please others an attractive trait: a gift for imaginative empathy, evidence of our willingness to give. Of course we will play francesca to paolo, brett Ashley to jake, helen Keller to anyone's Annie sullivan: no expectation is too misplaced, no role too ludicrous. At the mercy of those we can not but hold in contempt, we play rôles doomed to failure before they are begun, each defeat generating fresh despair at the necessity of divining and meeting the next demand made upon. It is the phenomenon sometimes called alienation from self.

They had instilled in them, young, a certain discipline, the sense that one lives by doing things one does not particularly want to do, by putting fears and doubts to one side, by weighing immediate comforts against the possibility of larger, even intangible, comforts. It seemed to the nineteenth century admirable, but not remarkable, that Chinese gordon put on a clean white suit and held Khartoum against the mahdi; it did not seem unjust that the way to free land in California involved death and difficulty and dirt. In a diary kept during the winter of 1846, an emigrating twelve-year-old named Narcissa cornwall noted coolly: "Father was busy reading and did not notice that the house was being filled with strange Indians until Mother spoke about." even lacking any clue. Indians were simply part of the donnée. In one guise or another, Indians always are. Again, it is a question of recognizing that anything worth having has its price.


People who respect themselves are willing to accept the risk that the Indians will be hostile, that the venture will go bankrupt, that the liaison may not turn out to be one in which every day is a holiday because youre married. They are willing to invest something of themselves; they may not play at all, but when they do play, they know the odds. That kind of self-respect is a discipline, a habit of mind that can never be faked but can be developed, trained, coaxed forth. It was once suggested to me that, as an antidote to crying, i put my head in a paper bag. As it happens, there is a sound physiological reason, something to do with oxygen, for doing exactly that, but the psychological effect alone is incalculable: it is difficult in the extreme to continue fancying oneself Cathy. Wuthering heights with one's head in a food fair bag. There is a similar case for all the small disciplines, unimportant in themselves; imagine maintaining any kind of swoon, commiserative or carnal, in a cold shower. But those small disciplines are valuable only insofar as they represent larger ones.

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They know the price of things. If they choose to commit adultery, they do not then go running, essay in an access of bad conscience, to receive absolution from the wronged parties; nor do they complain unduly of the unfairness, the undeserved embarrassment, of being named corespondent. If they choose to forego their work—say it is screenwriting—in favor of sitting around the Algonquin bar, they do not then wonder bitterly why the hacketts, and not they, did. In brief, people with writing self-respect exhibit a certain toughness, a kind of moral nerve; they display what was once called character, a quality which, although approved in the abstract, sometimes loses ground to other, more instantly negotiable virtues. The measure of its slipping prestige is that one tends to think of it only in connection with homely children and with United States senators who have been defeated, preferably in the primary, for re-election. Nonetheless, character—the willingness to accept responsibility for one's own life—is the source from which self-respect springs. Self-respect is something that our grandparents, whether or not they had it, knew all about.

lost in the forest essay

There is a common superstition that "self-respect" is a kind of charm against snakes, something that keeps those who have it locked in some unblighted Eden, out of strange beds, ambivalent conversations, and trouble in general. It does not at all. It has nothing to do with the face of things, but concerns instead a separate peace, a private reconciliation. Although the careless, suicidal Julian English. Appointment in Samarra and the careless, incurably dishonest Jordan baker. The Great Gatsby seem equally improbable candidates for self-respect, jordan baker had it, julian English did not. With that genius for accommodation more often seen in women than in men, jordan took her pdf own measure, made her own peace, avoided threats to that peace: "I hate careless people she told Nick carraway. "It takes two to make an accident.". Like jordan baker, people with self-respect have the courage of their mistakes.

drawn lists of good intentions. With the desperate agility of a crooked faro dealer who spots Bat Masterson about to cut himself into the game, one shuffles flashily but in vain through one's marked cards—the kindness done for the wrong reason, the apparent triumph which had involved no real effort. The dismal fact is that self-respect has nothing to do with the approval of others—who are, after all, deceived easily enough; has nothing to do with reputation—which, as Rhett Butler told Scarlett o'hara, is something that people with courage can do without. To do without self-respect, on the other hand, is to be an unwilling audience of one to an interminable home movie that documents one's failings, both real and imagined, with fresh footage spliced in for each screening. Theres the glass you broke in anger, there's the hurt on X's face; watch now, this next scene, the night Y came back from houston, see how you muff this one. To live without self-respect is to lie awake some night, beyond the reach of warm milk, phenobarbital, and the sleeping hand on the coverlet, counting up the sins of commission and omission, the trusts betrayed, the promises subtly broken, the gifts irrevocably wasted through sloth. However long we post- pone it, we eventually lie down alone in that notoriously un- comfortable bed, the one we make ourselves. Whether or not we sleep in it depends, of course, on whether or not we respect ourselves. To protest that some fairly improbable people, some people who could not possibly respect themselves, seem to sleep easily enough is to miss the point entirely, as surely as those people miss it who think that self-respect has necessarily to do with not having safety.

I had not been elected to Phi beta kappa. This failure could scarcely have been more predictable or less ambiguous (I simply did not have the grades but I was unnerved by it; I had somehow thought myself a kind of academic Raskolnikov, curiously exempt from the cause-effect relationships that hampered others. Although the situation must have had even then the approximate tragic stature of Scott Fitzgerald's failure to become president of the Princeton Triangle Club, the day that I did not make phi beta kappa nevertheless marked the end of something, and innocence may well. I lost the conviction that lights would always turn green for me, the pleasant certainty that those rather passive virtues which had won me approval as a child automatically guaranteed me not only Phi beta kappa keys but happiness, honour, and the love. Casablanca and one of the murchisons in a proxy fight lost a certain touching faith in the totem power of good manners, clean hair, mattress and proven competence on the Stanford-Binet scale. To such doubtful amulets had my self-respect been pinned, and I faced myself that day with the nonplussed wonder of someone who has come across a vampire and found no garlands of garlic at hand. Although to be driven back upon oneself is an uneasy affair at best, rather like trying to cross a border with borrowed credentials, it seems to me now the one condition necessary to the beginnings of real self-respect.

The, barefoot Sensei who lives in the

Here, in its original layout, is joan Didions seminal essay, self-respect: Its source, its Power, which was first published. Vogue in 1961, and which was republished as On Self-Respect in the authors 1968 collection, Slouching Towards Bethlehem. Didion wrote the essay as the magazine was going to press, to fill the space left after another writer did not produce a piece on the same subject. She wrote it not to a word count or a line count, but to an exact character count. Once, in a dry season, i wrote in large letters across two pages of a notebook that innocence ends when one is stripped of the delusion that one likes oneself. Although now, some years later, i marvel that a mind on the outs with itself should have nonetheless made painstaking record of its every resume tremor, i recall with embarrassing clarity the flavor of those particular ashes. It was a matter of misplaced self-respect.


lost in the forest essay
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  1. Only one person born and raised in, new York city has been elected President of the, united States during the past 100 years: Donald. The, new Yorker, july 9, 2007. This is a slightly modified version of the fifth chapter of, the.

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  3. I am a yoruba by birth (born in, akure, western region) and Igbo by heritage. As a native onitsha Igbo, i trace my ancestry to eze chima, a prince who rebelled against the, benin royal dynasty and emigrated from the kingdom. This essay delves deeply into the origins of the vietnam War, critiques. Justifications for intervention, examines the brutal conduct of the war, and discusses the antiwar movement, with a separate section on protest songs.

  4. Here s my full essay for the positive or negative development question that we ve been looking at over the last few weeks. In some countries, many more people are choosing to live alone nowadays than in the past. Introduction: by philip emeagwali.

  5. Biome word pieces puzzle. In this puzzle, combine pairs of word segments to make biome-related spelling words. Words: cave, desert, grassland, chaparrel, marsh, prairie, rainforest, reef, savanna, swamp, taiga, tundra.

  6. Every novella by Ursula. Le guin, an icon in American literature, collected for the first time in one breathtaking. Le guin has won multiple prizes and accolades from the.

  7. The found and the, lost : The collected novellas of Ursula. Le guin Ursula. Le guin. Free shipping on qualifying offers.

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