“Nancy thought Bean was a pain and a pest. Bean thought Nancy was a booger-head.”
― Annie Barrows, quote from Ivy and Bean
“THE GHOST OF PANCAKE COURT Bean”
― Annie Barrows, quote from Ivy and Bean
“I don’t think they’re really mad,” said Ivy. “You don’t?” They had seemed pretty mad to Bean. “They have to act mad so they’ll seem fair to your sister,”
― Annie Barrows, quote from Ivy and Bean
Annie Barrows
Born place: The United States
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“But, I didn't have a clue what it was really like, how terribly cruel and mean and judgmental people could be”
― Siobhan Vivian, quote from Not That Kind of Girl
“According to Buddhist tradition, the Buddha Gotama is not merely one unique individual who puts in an unprecedented appearance on the stage of human history and then bows out forever. He is, rather, the fulfillment of a primordial archetype, the most recent member of a cosmic “dynasty” of Buddhas constituted by numberless Perfectly Enlightened Ones of the past and sustained by Perfectly Enlightened Ones continuing indefinitely onward into the future. Early Buddhism, even in the archaic root texts of the Nikāyas, already recognizes a plurality of Buddhas who all conform to certain fixed patterns of behavior, the broad outlines of which are described in the opening sections of the Mahāpadāna Sutta (Dīgha Nikāya 14, not represented in the present anthology). The word “Tathāgata,” which the texts use as an epithet for a Buddha, points to this fulfillment of a primordial archetype. The word means both “the one who has come thus” (tath̄ ̄gata), that is, who has come into our midst in the same way that the Buddhas of the past have come; and “the one who has gone thus” (tath̄ gata), that is, who has gone to the ultimate peace, Nibbāna, in the same way that the Buddhas of the past have gone.”
― Bhikkhu Bodhi, quote from In the Buddha's Words: An Anthology of Discourses from the Pali Canon
“Fortunately, getting hold of people’s garbage was a cinch. Indian detectives were much luckier than their counterparts in, say, America, who were forever rooting around in people’s dustbins down dark, seedy alleyways. In India, one could simply purchase an individual’s trash on the open market. All you had to do was befriend the right rag picker. Tens of thousands of untouchables of all ages still worked as unofficial dustmen and women across the country. Every morning, they came pushing their barrows, calling, “Kooray Wallah!” and took away all the household rubbish. In the colony’s open rubbish dump, surrounded by cows, goats, dogs and crows, they would sift through piles of stinking muck by hand, separating biodegradable waste from the plastic wrappers, aluminium foil, tin cans and glass bottles.”
― Tarquin Hall, quote from The Case of the Missing Servant
“To discourage future dark moments, I believe we must nourish the minds of our young with learning that creates understanding between ethnic and religious groups.”
― Jean Sasson, quote from Growing Up Bin Laden: Osama's Wife and Son Take Us Inside Their Secret World
“In the U.S. Articles of Confederation, the federal government gave itself the exclusive right to regulate “the trade and managing all affairs with the Indians.” This power was repeated in the 1790 Trade and Intercourse Act, which further refined “trade” and “affairs” to include the purchase and sale of Indian land.
The intent of these two pieces of legislation was clear. Whatever powers states were to have, those powers did not extend to Native peoples.
Beginning in 1823, there would be three U.S. Supreme Court decisions—Johnson v. McIntosh, Cherokee v. Georgia, Worcester v. Georgia—that would confirm the powers that the U.S. government had unilaterally taken upon itself and spell out the legal arrangement that tribes were to be allowed.
1823. Johnson v. McIntosh. The court decided that private citizens could not purchase land directly from Indians. Since all land in the boundaries of America belonged to the federal government by right of discovery, Native people could sell their land only to the U.S. government. Indians had the right of occupancy, but they did not hold legal title to their lands.
1831. Cherokee v. Georgia. The State of Georgia attempted to extend state laws to the Cherokee nation. The Cherokee argued that they were a foreign nation and therefore not subject to the laws of Georgia. The court held that Indian tribes were not sovereign, independent nations but domestic, dependent nations.
1832. Worcester v. Georgia. This case was a follow-up to Cherokee v. Georgia. Having determined that the Cherokee were a domestic, dependent nation, the court settled the matter of jurisdiction, ruling that the responsibility to regulate relations with Native nations was the exclusive prerogative of Congress and the federal government.
These three cases unilaterally redefined relationships between Whites and Indians in America. Native nations were no longer sovereign nations. Indians were reduced to the status of children and declared wards of the state. And with these decisions, all Indian land within America now belonged to the federal government. While these rulings had legal standing only in the United States, Canada would formalize an identical relationship with Native people a little later in 1876 with the passage of the Indian Act. Now it was official. Indians in all of North America were property.”
― Thomas King, quote from The Inconvenient Indian: A Curious Account of Native People in North America
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