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Inspirational Quotes for the WEEKEND

By Charles Leyman Kachitsa

We normally talk of life paths in two ways as that of wellness and misery. May be ideal to present these as, one the path to truth and goodness and the second as the path to destruction and evil.

Often it is concluded, when you have taken a path whether by choice or through fate or by adopted DNA as others would say, which one you are on by people’s judgement. It is agreeable that in life there are always two sides at play in whatever situation and that instinctively always the right path is desirable.

It is common knowledge that choices make people go on one path leaving the other. Sometimes one would think with faith that they are on the right path thus unknowingly, only to discover in time it was a futile journey they took.

The paths are not always straight, our hope is on the premise that one can start on the not right path but has the choice, all things being equal, to change their own course.

The quotes this week are a final extraction on the book, of useful wise sayings that when you read provokes in the inner you, the desire for knowing more about yourself and what surrounds you. I am sure that the selected quotations from the book given here below, will give you enlightenment to one or two truths, read and enjoy:


“Every time they mispronounce a word or emphasise a wrong syllable because they are speaking English with a foreign tongue, or when they are asked to spell out their name because it is an African name, or they are asked to repeat something they just said because the other person did not get it, they are reminded that the journey of the migrant never ends.”

“There is always a cost—no matter how small—to migration. While migrants make efforts to settle in their new homes, they usually have to deal with the anti-migration rhetoric that ever so often dominates political conversations and news cycles. Anti-migration political leaders often paint migrants as people who make life less enjoyable for the natives and must, therefore, be prevented from arriving and settling in their country or, if they do, their numbers must be kept to the minimum. Migrants get wrongly blamed for taking people’s jobs, taking advantage of the welfare system, or as one American politician puts it, ‘raping our women’ — being portrayed in a negative light to strike fear among the people and discourage any sympathy or hospitality. Non-white migrants become easy targets of racist and xenophobic talk. However, white migrants usually face the stigma too, especially if they speak with a foreign accent. All of this plays out with the second generation watching, usually internalising their otherness.”

Unlike their parents who lived in religious homes in a religious world, and whose entire worldview was shaped by religion as they grew up in Africa, who were actually discipled in school (right on the public sphere), these young Africans in Europe have to maintain their faith—a public Pentecostal Christianity—in the private sphere. Insisting on being religious in the public sphere often brings misunderstandings, marginalisation and social exclusion. They have to speak both the Pentecostal language of their parents at home and the secular languages of their friends at school well in order to belong in both worlds. They almost literally leave their religion at home when they go to school. They participate in their parents’ prayer vigils and long worship services, yet, when away from parents, they can be just as secular as any anti-religion Westerner. Many of these migrant children will easily lead worship and play musical instruments in church on Sunday and act totally secular on Monday.”

“Millions of black people, most of them at the prime of their age, were forced to provide free labour in the diaspora for hundreds of years. All sorts of reasons were used to justify the enslavement of the Africans, but primary among them was that Africans were less than human, primitive, and made to serve the Europeans and others. In the Americas, they were allowed to reproduce, ensuring a steady supply of people to enslave. In the Middle East, black men were castrated — they could easily bring more people from Africa. Economies emerged that were built solely on the broken backs of generations of black people. Slavery eventually lost its pull, and colonialism emerged in its place. They could not use slave labour anymore to enrich themselves, so they went for Africa’s resources. Black people were still less than human but still the continent’s resources could help build Europe, America, and the Middle East further. Now, we have a new form of slave trade and a new type of colonialism, both take advantage of the political and economic instability in Africa and the ensuing migration of Africans to other parts of the world. This current migration is connected to the old one. There is still in this a motivation to continue dehumanising black people, making them deny their heritage and erase their history to turn them into a history-less people who can be made into anything as needed.”


Dr Harvey Collins Kwiyani originated  from Malawi some years ago. He stayed for several years in the USA before relocating to the UK. He teaches theology, missiology, and leadership courses at several places in the USA, Europe and Africa but is currently based at Liverpool Hope University as Senior Lecturer where he teaches African Theology.

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Dr Harvey Kwiyani

He founded and continues to be the general editor of African Missiology. He is also author of several books including such titles as, ‘Sent Forth: African Missionary Work in the West’, ‘Mission-shaped Church in a Multi-cultural World’, and the book, ‘Our Children Need Roots and Wings.’

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