Louis Tregardt: A Short Story

Suddenly my eyes flew open, the coldness slowly lingered away. My body felt warm. Almost as warm as how my mouth felt the last time I had sipped on my grandmother's tea. My grandmother always told me to have faith and to believe in the end everything would be alright. I felt the frigid saltwater against my skin. “Where am I?” I thought to myself. I couldn’t quite recall what had happened nor where I was. All that I could recall was hearing screams of innocent children and parents trying to comfort

Louis Riel was one of the most controversial figures in Canadian history, and even to this day – more than a century after his execution – he continues to be remembered. Many believed him to be a villain; others saw him as a hero. So who was he really? Born in St. Boniface at the Red River Settlement of Canada (present-day Winnipeg, Manitoba) on October 22, 1844, Louis Riel hoped one day to follow his father’s footsteps and become a great Métis leader just like him. Eventually, Riel was seen as a hero to the French-speaking Métis. In the Canadian West, however, most people regarded him as a villain due to his execution in 1885. Nevertheless, Louis Riel was not really a villain by heart; only a flawed man who made many mistakes in his life.

In this black man's country, white man's law had broken the tribe, divided the people and corrupted the youth. How could these wounds of hatred be healed, when would the youth realize the immorality of their actions, and when would South Africans achieve unity. Father Vincent said "Fear is a journey, a terrible journey, but sorrow is at least an

| Relevant Biographical Information About the Author: * White * Born in Pietermaritzburg, South Africa in 1903 * Father was Scottish and mother was South African of English heritage * Worked at a reformatory with black youths

The strange diseases that went throughout the tribe were known as smallpox, pneumonia, influenza, malaria, measles, cholera, and whooping cough. Little did the family know, that their mother (Amadahy) was coming down with smallpox? They had no doctors to help Amadahy. All they could do was pray and sing for their poor mother. Adsila was growing eminently worried for Amadahy’s

Mark X , chief of the Basutos of Southern Africa, wrote a letter to Sir George Grey, a British soldier and explorer, describing the way the Boers entered South Africa and gained power (Document 6). The African attitude toward the British at the time was noted to be positive; Mark X’s thought that all white men were honest. Later, the shift in economic ownership is captured in this letter as one British governor came to Mark X’s land and limited his power within the land. Then another governor came and took more land; the shift in attitude of the Africans toward the British is obvious as well when Mark X later stated that he had to send his son to watch the area in which the Boers occupied, as there was always trouble. As imperialistic steps were taken in Africa, the African attitude toward Europeans sharply changed.

Good evening to everyone in attendance, today I intend to persuade you that the modern day struggles you may endure do not equate to the struggles of an African-American slave like myself during the American Revolutionary period. In the 1770’s, the colonies’ relationship with British monarchy became rotten after an abuse of power and resulted in the American Revolutionary War. I saw the war as a beacon of hope and an opportunity at freedom; unfortunately, while the colonists won, and though the founding fathers of this country advocated in the Declaration of Independence that “all men are created equal”, my status as a slave never changed. Although the American Revolution was able to reform much of the corrupt tyranny the British placed in North America, America’s newly founded government

In her book, Lose Your Mother, Saidiya Hartman challenges Jerry Rawlings’ notion of freedom by responding with “Had Rawlings asked, “‘Are we yet free?’ most Ghanaians would have answered with a resounding, ‘No.’ This ‘no’ resonated on both sides of the Atlantic”(pg 126). The capitalistic spirit that possessed the Europeans enabled them to disrupt the untouched country of Africa and capture its children to satiate their wealth aspirations. In the meantime, the Europeans took the land from the Native Americans through genocidal practices and claimed it as their gift from God. Although some claim that the capitalist ventures of the Europeans during the colonial period and the 19th century were beneficial for all and rooted in innocence, it ultimately caused the physical and cultural death of the Native Americans and African-origin peoples and has led to the day to day suffering of their descendants.

To understand the importance of Kara Walker’s controversial works, one must understand the significance of American slavery. Slavery is to America (not just the United States, but the Caribbean and South America, too) as the Holocaust is to Germany. Somewhere between ten and fifteen million Africans were forcibly transported from Africa to America as part of the trans-Atlantic slave trade. However, nearly two million Africans died during the voyage to America. Fifteen to thirty percent reportedly died during the voyages along the coastlines upon arrival. Altogether, anywhere from two to five million Africans may have died as a result of American

Louis Riel lived the life of a valiant hero, and he is a man who should continually be celebrated for his commitment to bettering the lives of the Metis population in the late 1800s. Some still doubt the good intentions of this man, but the truth is certain; Louis Riel’s legacy is very important to Canadians as he is remembered as a hero for the Metis and First Nations of Canada. Firstly, Louis Riel was not afraid to stand up to the Canadian government and advocate for the Metis whom he was proud to represent. In early 1870 during the Red River Rebellion, Riel declared a provisional government and made a bill of rights for the Metis in Manitoba.1 This bold undertaking brought Riel into parliamentary power. Such an act was not only significant

Three weeks ago I visited the Art Institute of Chicago. It was established in 1879 and has since expanded its collection to approximately three hundred thousand works. Attracting over one and a half million visitors annually, it is one of the largest art museums in the United States. The reason I chose this site is that I read that it displayed Georges Seurat’s A Sunday Afternoon on the Island of La Grande Jatte, and I wanted to see it in person because it is so iconic.

In todays’ society many African Americans’ including myself do not know where there furthest ancestor came from let alone existed; to be honest, the only people of African descent that really know where they come from are those who were born and raised in Africa due to their family not moving. All we know or assume is that our ancestor was brought from Africa; however, that is as much as we know, most African Americans including myself embrace Africa as the motherland but we tend to wonder how deep is our ancestral lineage is rooted within this illustrious continent of Africa. It is no surprise that the slave trade is the reason to blame for our broken connection back to Africa; one can say that the slave trade was economically beneficial to society at that point; however, everything about this unethical and morally repugnant trade, has plagued the African American community till this day. We as a people were set up to be disunited when our ancestor were put in shackles and put on a boat that sailed to the new world .And to this day the constant oppressive nature purposely continue to try to divide and conquer our race, so that we continue to erase any notion of Africa. If disunity is the key of the oppressor; then we must be that strong and resistant door that does not open or budge, which ultimately symbolizes unity we must displayed day in and day out.

outlines the return to Africa as a natural and rational reaction to the oppression African

This section demonstrates how the fear manifested itself among the whites. The Afrikaners’ power is not in numbers, as “they were few” but instead in political authority. They exploit this and impose harsh laws on the black to try to control and restrict them. However, they have bound themselves in their fear of the natives, a force that is perhaps more confining than their rules. Instead of trying to understand their fear and show their compassion towards these other human beings, they instead choose to hide it so that they will not appear weak. Additionally, the solution of love that Paton suggests presents a conundrum. In order end the fear, they must love, but to love they must stop being afraid. This demonstrates the almost impossible nature of true equality occurring between the natives and the Afrikaners.

The Great Trek was migrate of Dutch colonists fleeing from British rule, causing them to migrate to South Africa to begin a new way of life. The colonists faced many persecutions and multiple hardships before, during, and after the migration (1). It began in the homeland of these people, history teaches people when a group of individuals face persecution, relocation soon follows to start a better life suitable for the person(1). The act of moving was a type rebellion against the policies the British government had instilled over it’s people.